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Journal articles on the topic 'Akhenaten'

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Published: 4 June 2021
Last updated: 1 March 2023

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1

Agudelo Rendón, Pedro. "Cuerpos ideales/Deformaciones naturales: Una aproximación a la concepción de arte y sus transformaciones en el Imperio Nuevo (Egipto)." CALLE14: revista de investigación en el campo del arte 10, no. 16 (November 6, 2015): 136. http://dx.doi.org/10.14483/10.14483/udistrital.jour.c14.2015.2.a12.

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<p>Resumen</p><p>Este texto presenta algunas ideas sobre el mundo egipcio en el contexto del reinado de Akhenatón, centrándose en la actividad artística y, especialmente, en la representación del cuerpo. Se toma como objeto de análisis un fragmento del mural de la tumba de Nebamun y el busto de la reina Nefertiti. Con esto se pretende mostrar la importancia del cuerpo en el arte egipcio, así como algunos imaginarios en torno al primero y la estrecha relación que hay entre religión y cuerpo gracias a los códigos culturales que las obras revelan.</p><p>Palabras claves Akhenatón, arte egipcio, concepción de cuerpo, Imperio Nuevo, Nefertiti.</p><p>Suma kuirpukuna Pailla waglli Mailla Kaillaiaspa Suma Kawarimo Musu imperiopi sugrigchatu Kamgapa Egiptopi Sugllapi Kaipi willarikami imasa kaugsai uikarigta Egiptopi Akhenatón rei kaura iapa allilla trabajanakura maipi karka Sumaiachiska pambariaska Nebamun Nefertitipa reinatapas kaikunawa munarikuna kawachinga maiktuku sumami ka Egipiciopa kuirpakuna Chasallata ñugpamandata iurarispa imasa kagta. Religionpi kuirpupas kai trabajakunawan kunawan kawari imasa kagta. Ima suti Rimai Simi: Akhenatón, Egipcio Sumaiachiska sumaiariska cuirpu musu imperio, Nefertiti.</p><p> </p><p>Ideal bodies / natural deformities: an approach to the conception of art and its transformations in the new empire (Egypt). Abstract</p><p>This paper offers some thoughts on the Egyptian world during the reign of Akhenaten, focusing on artistic activity and especially on the representation of the body. The main analysis centers on a fragment of the mural from the tomb of Nebamun and the bust of Queen Nefertiti. With this we try to highlight the importance of the body in Egyptian art as well as some imaginaries around the former, and point to the close relationship between religion and body due to the cultural codes that the works reveal.</p><p>Keywords</p><p>Akhenaten, Egyptian art, body concept, New Kingdom, Nefertiti.</p><p>Corps idéaux /Déformations naturelles : une approche de la conception de l’art et de ses transformations dans le nouvel empire égyptien. Résumé</p><p>Ce texte présente quelques idées sur le monde égyptien dans lecontexte du règne d’Akhenaton, en se centrant sur l’activité artistique et, plus spécifiquement, sur la repré- sentation du corps. Un fragment de la fresque de la tombe de Nebamon et le buste de la reine Néfertiti ont été pris comme objets d’analyse. Nous prétendons avec ceux-ci montrer l’importance du corps dans l’art égyptien, ainsi que l’imaginaire autour de la première et l’étroite relation qui existe entre religion et corps grâce aux codes culturels révélés par les oeuvres.</p><p>Mots clés</p><p>Akhenaton, art égyptien, conception du corps, Nouvel Empire, Nefertiti. Corpos ideais/ Deformações naturais: uma aproximação à concepção de arte e suas trasformações no novo império (Egipto). Resumo Este artigo apresenta algumas reflexões sobre o mundo egípcio no contexto do reino de Akhenaton, com foco na atividade artística e especialmente na representação do corpo. É tomado como objeto de análise um fragmento da pintura mural do túmulo de Nebamun e o busto da rainha Nefertiti. Este destina-se a mostrar a importância do corpo na arte egípcia, bem como alguns imaginários sobre a primeira e a estreita relação entre religião e corpo graças aos códigos culturais que revelam as obras.</p><p>Palavras chaves</p><p>Akhenatón, arte egípcia, conceito do corpo, Novo Império, Nefertiti.</p>
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2

Van der Perre, Athena. "The Year 16 graffito of Akhenaten in Dayr Abū Ḥinnis. A Contribution to the Study of the Later Years of Nefertiti." Journal of Egyptian History 7, no. 1 (August 18, 2014): 67–108. http://dx.doi.org/10.1163/18741665-12340014.

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A building inscription in a limestone quarry at Dayr Abū Ḥinnis dated to Year 16 of Akhenaten proves that Akhenaten and Nefertiti were still the royal couple near the end of his reign. It is the highest known date of Queen Nefertiti and the latest dated inscription which can be certainly attributed to Akhenaten himself. The second part of the article evaluates current theories concerning the final years of Nefertiti and the successors of Akhenaten in the light of the new text.
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3

Asante, Molefi Kete, and Shaza Ismail. "Akhenaten to Origen." Journal of Black Studies 40, no. 2 (March 18, 2008): 296–309. http://dx.doi.org/10.1177/0021934707312814.

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4

Kelava, Tomislav, and Mislav Cavka. "Akhenaten, a unique pharaoh." South African Medical Journal 102, no. 2 (January 25, 2012): 58. http://dx.doi.org/10.7196/samj.5549.

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5

Baines, John, and Donald B. Redford. "Akhenaten: The Heretic King." American Historical Review 92, no. 4 (October 1987): 932. http://dx.doi.org/10.2307/1863964.

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6

Seters, John Van, and Donald B. Redford. "Akhenaten: The Heretic King." Journal of Biblical Literature 105, no. 3 (September 1986): 509. http://dx.doi.org/10.2307/3260516.

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7

Murnane, William J., and Cyril Aldred. "Akhenaten, King of Egypt." Journal of the American Oriental Society 111, no. 2 (April 1991): 388. http://dx.doi.org/10.2307/604039.

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8

Redford, Donald B., and Cyril Aldred. "Akhenaten: King of Egypt." American Historical Review 96, no. 1 (February 1991): 142. http://dx.doi.org/10.2307/2164043.

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9

Eaton-Krauss, Marianne. "Reprise: Akhenaten, Nefertiti, Amarna." Chronique d'Egypte 88, no. 175 (January 2013): 64–80. http://dx.doi.org/10.1484/j.cde.1.103384.

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10

Watson, Iain. "Akhenaten: Egypt’s False Prophet." Reference Reviews 16, no. 3 (March 2002): 50. http://dx.doi.org/10.1108/rr.2002.16.3.50.168.

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11

Codaccioni, Jean-Louis, Bernard Conte-Devolx, and Bruno Argémi. "Was Akhenaten really sick?" Annales d'Endocrinologie 74, no. 3 (July 2013): 231–33. http://dx.doi.org/10.1016/j.ando.2013.04.003.

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12

Tichindelean, Matei Traian. "Digital Reconstruction of the Akhenaten Torso in the Brooklyn Museum." Studies in Digital Heritage 3, no. 1 (August 18, 2019): 16–39. http://dx.doi.org/10.14434/sdh.v3i1.27179.

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The Torso of Akhenaten in the Brooklyn Museum is an excellent example of Amarna style sculpture—an artistic technique employed during the reign of the “heretic” pharaoh Akhenaten. This study uses photogrammetry to render an accurate 3D state model and a subsequent reconstruction model intended to help address questions regarding the nature of worship centered on the Aten. The reconstruction is based on theological and royal iconography specific to the Amarna period. It sheds light on the religious reorganization of the New Solar Theology and aims to facilitate a better understanding of the role of royal statuary in the context of an Egyptian temple.
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13

Lagarce-Othman, Bérénice. "James K. Hoffmeier: Akhenaten and the Origins of Monotheism." Entangled Religions 3 (February 16, 2016): XXV—XXXI. http://dx.doi.org/10.46586/er.v3.2016.xxv-xxxi.

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14

Santos Saavedra, Josué. "Reseña de: Hoffmeier, James K., Akhenaten and the Origins of Monotheism." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 31 (November 27, 2018): 151. http://dx.doi.org/10.5944/etfii.31.2018.21984.

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15

Johnson, W. Raymond. "Amenhotep III and Amarna: Some New Considerations." Journal of Egyptian Archaeology 82, no. 1 (December 1996): 65–82. http://dx.doi.org/10.1177/030751339608200112.

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The monuments of Amenhotep III at Amarna have long perplexed scholars by their ambiguous nature. In the first section of this paper the deification of Amenhotep III is examined through his votive sculpture, which appears after his Year 30 rendered in a new artistic style featuring unusual solar iconography. In the second section a new identification of a statuette group excavated by Petrie at Amarna, UC 004, is proposed, and the criteria for that identification examined. The paper concludes with a discussion of the theological relationship between Amenhotep III and Akhenaten expressed in their art, where Amenhotep III's later iconography reflects his identification with the sun's disk and the creator-god Atum-Re, while Akhenaten's iconography emphasizes his role as Atum's firstborn, Shu. It is suggested that the two kings ruled together in the ritual roles of Atum and Shu as an integral part of Amenhotep III's deification programme, and that the senior king was the original focus of his son's Aten cult.
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16

Redford, Donald B. "Akhenaten: New Theories and Old Facts." Bulletin of the American Schools of Oriental Research 369 (May 2013): 9–34. http://dx.doi.org/10.5615/bullamerschoorie.369.0009.

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17

Alford, Garth. "Akhenaten: King of Egypt. Cyril Aldred." Biblical Archaeologist 52, no. 2-3 (June 1989): 151–52. http://dx.doi.org/10.2307/3210212.

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18

Burridge, Alwyn. "Did Akhenaten Suffer from Marfan's Syndrome?" Biblical Archaeologist 59, no. 2 (June 1996): 127–28. http://dx.doi.org/10.2307/3210517.

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19

Hollis, Susan Tower, Erik Hornung, and David Lorton. "Akhenaten and the Religion of Light." Journal of the American Oriental Society 121, no. 3 (July 2001): 500. http://dx.doi.org/10.2307/606686.

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Rendsburg, Gary A., and Erik Hornung. "Akhenaten and the Religion of Light." Journal of the American Research Center in Egypt 38 (2001): 144. http://dx.doi.org/10.2307/40000559.

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21

Spalinger, Anthony. "Akhenaten: The Heretic King. Donald B. Redford." Biblical Archaeologist 49, no. 4 (December 1986): 253–54. http://dx.doi.org/10.2307/3210024.

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22

Miller, Walter L. "Did Akhenaten Have the Antley–Bixler Syndrome?" Annals of Internal Medicine 151, no. 12 (December 15, 2009): 892. http://dx.doi.org/10.7326/0003-4819-151-12-200912150-00012.

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Braverman, Irwin M. "Did Akhenaten Have the Antley–Bixler Syndrome?" Annals of Internal Medicine 151, no. 12 (December 15, 2009): 892. http://dx.doi.org/10.7326/0003-4819-151-12-200912150-00013.

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24

David, Arlette, and Robert Vergnieux. "Akhenaten and Nefertiti’s Morning Toilette in Karnak." Journal of Near Eastern Studies 80, no. 2 (October 1, 2021): 245–74. http://dx.doi.org/10.1086/716205.

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25

Murnane, William J. "Akhenaten: The Heretic King. Donald B. Redford." Journal of Near Eastern Studies 47, no. 1 (January 1988): 47–48. http://dx.doi.org/10.1086/jnes.47.1.3693682.

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26

Lipson, Carol. "Comparative Rhetoric, Egyptology, and the Case of Akhenaten." Rhetoric Society Quarterly 43, no. 3 (May 2013): 270–84. http://dx.doi.org/10.1080/02773945.2013.792696.

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27

Jané, Maria Rosa Guasch. "The meaning of wine in Egyptian tombs: the three amphorae from Tutankhamun's burial chamber." Antiquity 85, no. 329 (August 2011): 851–58. http://dx.doi.org/10.1017/s0003598x00068356.

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Three wine jars in Tutankhamun's fabulously preserved burial chamber had been opened and placed east, west and south of the sarcophagus. By means of inscriptions, endorsed by residue analysis, the author distinguishes the contents as red wine, white wine and a high quality fortified wine, and goes on to argue for specific symbolic meanings for these choices in the context of religious change after Akhenaten.
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28

Braverman, Irwin M. "Akhenaten and the Strange Physiques of Egypt's 18th Dynasty." Annals of Internal Medicine 150, no. 8 (April 21, 2009): 556. http://dx.doi.org/10.7326/0003-4819-150-8-200904210-00010.

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29

NA'AMAN, Nadav. "Tushratta's Murder in Shuppiluliuma's Letter to Akhenaten (EA 43)." Ancient Near Eastern Studies 33 (January 1, 1995): 116–18. http://dx.doi.org/10.2143/anes.33.0.525754.

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30

Hornung, Erik. "The Rediscovery of Akhenaten and His Place in Religion." Journal of the American Research Center in Egypt 29 (1992): 43. http://dx.doi.org/10.2307/40000483.

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31

Williamson, Jacquelyn. "Evidence for Innovation and Experimentation on the Akhenaten Colossi." Journal of Near Eastern Studies 78, no. 1 (April 2019): 25–36. http://dx.doi.org/10.1086/701969.

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32

Shaw, Ian. "Balustrades, Stairs and Altars in the Cult of the Aten at El-Amarna." Journal of Egyptian Archaeology 80, no. 1 (December 1994): 109–27. http://dx.doi.org/10.1177/030751339408000109.

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The fragments of stone balustrades, parapets and screen walling from the city of el-Amarna are an invaluable source of evidence for the idiosyncratic nature of the cult of the Aten and its associated architecture. The presence of ramps and steps flanked by balustrades in most of the major buildings at el-Amarna suggests that Akhenaten was obliged to devise innovative architectural forms to provide suitable contexts for the worship of the Aten.
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33

Kemp, Barry, Anna Stevens, Gretchen R. Dabbs, Melissa Zabecki, and Jerome C. Rose. "Life, death and beyond in Akhenaten's Egypt: excavating the South Tombs Cemetery at Amarna." Antiquity 87, no. 335 (March 1, 2013): 64–78. http://dx.doi.org/10.1017/s0003598x00048626.

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The authors report a summary of the results of six seasons of excavation at one of the cemeteries of Tell el-Amarna, the celebrated city of the ‘monotheistic’ revolutionary, Akhenaten. The osteology shows a workforce enduring stress and injuries to bone and muscle. The burial rites indicate low investment and personal interpretations as to spiritual meaning. In this exploration of a slice of a whole Egyptian urban society, the contrast between the working lives of the elite and its workforce becomes striking.
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34

Kloska, Maria Monika. "Dziecięca ikonografia księżniczek Okresu Amarneńskiego." Folia Praehistorica Posnaniensia 22 (July 31, 2018): 85–110. http://dx.doi.org/10.14746/fpp.2017.22.05.

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This article explains the characteristic style of princesses representations in Amarna Period art. This high essential aspect (in literally way) shows full of love relations between family members from Akhetaten. Children iconography in ancient Egypt remained rather persistent, however, pictures showing Meritaten, Maketaten, Ankhesenpaaten, Neferneferuaten, Neferneferure and Setepenre stand alone not only by details, but also by scenes in which princesses have been presented. The royal daughters are often shown naked or in robes looking like delicate tied with sash in waist or under bust dress belonging to their mother Nefertiti. Though girls – regardless of age – have always been portrayed with the sidelock of youth. The reliefs representing Amarna princesses and their parents deviate significantly from fixed and formal style of iconography which is characteristic for periods before and after Akhenaten’s reigns. The girls have been shown not only in family scenes enjoying a good time with their parents, but also accompanying the royal couple in scenes of tribute from Nubia and Syria, in the scenes of killing enemies of Egypt and in the heart-touching mourning scenes. The representations of the six daughters of Akhenaten and Nefertiti, besides being the symbol of the spouses’ fertility, also performed an important religious function – the girls together with their parents and the god Aten created the divine Ennead just like the model of the nine gods from Heliopolis. The reliefs showing Amarna family seem to present real feelings and emotions of the royal couple and their children, although it could have a propagandist character.
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35

Allen, Paul. "Akhenaten and the Origins of Monotheism, written by James K. Hoffmeier." Religion & Theology 22, no. 3-4 (2015): 391–95. http://dx.doi.org/10.1163/15743012-02203005.

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36

Sabbahy, Lisa. "Did Akhenaten’s Founding of Akhetaten Cause a Malaria Epidemic?" Journal of the American Research Center in Egypt 56, no. 1 (December 2020): 175–79. http://dx.doi.org/10.5913/jarce.56.2020.a011.

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This paper presents and discusses evidence for changes in the environment that would have taken place at the site of Amarna, ancient Akhetaten, during the rapid building and populating of the city in the reign of King Akhenaten. The evidence suggests that the effect of the founding of this city, with all the consequences of a changed environment on both sides of the river, could have been responsible for a malaria epidemic. This scenario is backed up by the high prevalence of signs of malaria in the skeletal material from Amarna, as well as in the short-lived history of the city, which was deserted after about fifteen years.
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37

Magus, Simon. "A Victorian Gentleman in the Pharaoh’s Court: Christian Egyptosophy and Victorian Egyptology in the Romances of H. Rider Haggard." Open Cultural Studies 1, no. 1 (December 20, 2017): 483–92. http://dx.doi.org/10.1515/culture-2017-0045.

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Abstract The following article analyses the ways in which the developing field of Egyptology found its way into Victorian culture, more especially via the romances of H. Rider Haggard. It considers the process of acculturation in terms of the Christianizing tendency of a biblical archaeology which was looking for evidence of biblical narratives in opposition to Higher Criticism of the Bible. It focusses on the specific influence of the Egyptologist and Assyriologist E. A. Wallis Budge’s ideas on Haggard’s fiction and also examines how the prominence of excavations at Amarna produced a Victorianization of the household of the pharaoh Akhenaten in the phenomenon of “Amarnamania.”
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38

David, Arlette. "Akhenaten as the Early Morning Light: Revisiting the “Consecration” Ritual in Amarna." Journal of the American Research Center in Egypt 52, no. 1 (January 2016): 91–99. http://dx.doi.org/10.5913/jarce.52.2016.a005.

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39

Thompson, Kristin. "A Shattered Granodiorite Dyad of Akhenaten and Nefertiti from Tell El-Amarna." Journal of Egyptian Archaeology 92, no. 1 (December 2006): 141–51. http://dx.doi.org/10.1177/030751330609200104.

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40

Kulmar, Tarmo. "On a Possible Characteristic of the Governing System of Pharaoh Amenhotep IV (Akhenaten)." Folklore: Electronic Journal of Folklore 74 (December 2018): 115–28. http://dx.doi.org/10.7592/fejf2018.74.kulmar.

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41

Stevens, Anna. "Death and the City: The Cemeteries of Amarna in Their Urban Context." Cambridge Archaeological Journal 28, no. 1 (September 25, 2017): 103–26. http://dx.doi.org/10.1017/s0959774317000592.

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Burial grounds are increasingly being considered as components of lived urban environments in the past. This paper considers how the ancient Egyptian city of Akhetaten, built by king Akhenaten (c. 1349–1332 bc), was constructed and experienced as a space inhabited both by the living and the dead. Drawing upon results from ongoing excavations at the burial grounds of the general population, it considers how the archaeological record of the settlement and its cemeteries segue and explores how the nature of burial landscapes and the need to maintain reflexive relationships between the living and the dead in the midst of a changing religious milieu contributed to the unique character of Akhetaten as a city. It asks what kind of city Akhetaten was, and what it was like to live through the Amarna period.
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Kemp, Barry. "A model of Tell el-Amarna." Antiquity 74, no. 283 (March 2000): 15–16. http://dx.doi.org/10.1017/s0003598x00065996.

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Tell el-Amarna, the short-lived capital built by the pharaoh Akhenaten around 1350 BC, remains the largest ancient city in Egypt which is still above ground. Over the last century a succession of archaeological expeditions has revealed large areas of its plan. During 1999 the Boston Museum of Fine Arts, in connection with a temporary exhibition of Amarna art, commissioned a 1:400-scale model of a major part of the city, based on the survey which, in recent years, the Egypt Exploration Society has carried out. It was designed by Mallinson Architects, with advice from Bany Kemp, field director of the EES expedition to Amarna, and built by a Clapham firm of architectural modelmakers, Tetra (Andy Ingham Associates). The completed model measures 12 x 10 feet (3.7 x 3.0 metres).
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Ashrafian, Hutan. "Inheritance patterns and pathology of Tutankhamun, Akhenaten, and the eighteenth dynasty pharaohs of ancient Egypt." Epilepsy & Behavior 27, no. 1 (April 2013): 277. http://dx.doi.org/10.1016/j.yebeh.2012.12.032.

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Vivas Sainz, Inmaculada. "Sadness, Gender and Empathy." Eikon / Imago 10 (February 8, 2021): 271–81. http://dx.doi.org/10.5209/eiko.74151.

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This paper is focused on private tomb scenes with mourners dated to the end of the 18th Dynasty located in the Egyptian Memphite necropolis, with a special interest on the artistic resources and the clear division of groups according to the gender of mourners, as mourning men in expressive attitudes are particularly rare in ancient Egyptian scenes. The presence of men in grief, together with the traditional female mourners, within the funerary procession is striking, portraying expressive poses which provoke feeling of empathy and sorrow in the beholder. Indeed, the expressions of feelings in mourning scenes and their diverse artistic treatment in Memphite tomb decoration reveals the innovation and originality of the artists, features that could be traced back to the reign of Akhenaten. This paper explores the complex process of creation of the funerary iconography of the Post-Amarna art, a period of religious, political and social changes which were mirrored in private tomb scenes.
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45

Bolshakov, Vladimir A. "SOME ASPECTS OF THE GREAT KING’S WIFE SACRAL ROLE DURING THE REIGNS OF AMENHOTEP III AND AKHENATEN." Journal of historical philological and cultural studies 3, no. 65 (September 30, 2019): 5–19. http://dx.doi.org/10.18503/1992-0431-2019-3-65-5-19.

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46

Madigan, Patrick. "Akhenaten & The Origins of Monotheism. By James K.Hoffmeier. Pp. xiv, 293, Oxford University Press, 2015, $55.00." Heythrop Journal 57, no. 1 (December 14, 2015): 143. http://dx.doi.org/10.1111/heyj.2_12307.

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47

DAVID, A. "Akhenaten. The heretic king D. B. Redford, New Jersey, Princeton University Press, 1984, pp. xxvi + 255. E27.40." Religion 16, no. 4 (October 1986): 392–94. http://dx.doi.org/10.1016/0048-721x(86)90028-x.

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48

Fedyaev, A., R. Valeev, and R. Fedyaeva. "Unknown pages of the state of sheba history in the context of modern and biblical archaeology." Heritage and Modern Times 4, no. 2 (July 12, 2021): 149–59. http://dx.doi.org/10.52883/2619-0214-2021-4-2-149-159.

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In the Sheba state, 2 thousand years before the emergence of Islam, there was a monotheistic doctrine unknown to science, whose supporters were called the first Arabian prophets (hanifas) and actually equated with Muslims. This conclusion was obtained using the modern methodology of cognition — fractal approach, hermeneutics methods, logic-semantic analysis, abdication, etc. The results of the study showed, that at the end of the 15th century ВС the Egyptian religion of the Sun ('Monism) was perceived in the Sheba state, where King Yataamar ruled, and became the spiritual basis of this 157 civilization. After the conflict with the state of Israel (loth century ВС), the Queen of Sheba was forced to recognize the power of King Solomon and his religion. During the revival of this state in the VIII century ВС, Atonism was again declared the official religion until the V century ВС. This religious doctrine, which arose during the reign of Pharaoh Akhenaten (1436—1402 ВС), did not disappear shortly after his death (according to modern Egyptologists), and today is represented in the beliefs of the Mandei community (southern Iraq) and their scripture by Jinze.
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49

Zapletniuk, O. "FEATURES OF CHANGES OF AKHENATEN'S TITULARY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 136 (2018): 28–31. http://dx.doi.org/10.17721/1728-2640.2018.136.1.05.

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The article examines the royal titulary of Amenhotep IV (Akhenaten), the Egyptian Pharaoh of the 18th Dynasty, from the 1st to the 12th years of his reign and its reflection of the religious preference of the young king and his role in the new solar cult of Aten. The author illustrates the transformation of the king's official titles during the all stages of his religious reform and points out to the meaning of the new titulary's epithets of Amenhotep IV and queen Nefertiti. The author analyses the reasons of king's rejection of many popular traditional titles of Egyptian pharaoh. Much attention is given to the interpretation and explanation of the meanings of some king's titles, that demonstrated the political and religious course of Amenhotep IV. The author comes to the conclusion that Amenhotep IV carried out the first steps of his future reform during the first two years of his reign. Despite the fact that at the beginning of the reign the king's titulary continued to include traditional titles, Pharaoh used the epithets: "Unique for Ra", "Living in Truth", which emphasized his exceptional role in the cult of the solar disk. Amenhotep IV also rejected the titles that were related to the expansion of the borders of the Egyptian state. Then Amenhotep IV changed his own name in favor of the god Aten, and it was an official announcement of the king's support of the new solar cult of Aten in opposition to the traditional cult of Amun. The transformation of the pharaoh's title usually reflected political and religious reality at every stage of the development of the Egyptian state. The new Amenhotep IV's titulary was aimed to demonstrate the reduction of the role of the king as a historical player in the favor of the king as a historical god.
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Ray, J. D. "Donald B. Redford: Akhenaten, the heretic king. xxvi, 255 pp., front. Princeton, N. J.: Princeton University Press, 1984. £27.40." Bulletin of the School of Oriental and African Studies 49, no. 1 (February 1986): 245–46. http://dx.doi.org/10.1017/s0041977x0004297x.

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