The reign of Akhnaton, for seventeen years Pharaoh of Egypt (from B.C. 1375 to 1358), stands out as the most interesting epoch in the long sequence of Egyptian history. We have watched the endless line of dim Pharaohs go by, each lit momentarily by the pale lamp of our present knowledge, and most of them have left little impression upon the mind. They are so misty and far off, they have been dead and gone for such thousands of years, that they have almost entirely lost their individuality. We call out some royal name, and in response a vague figure passes into view, stiffly moves its arms, and passes again into the darkness. With one there comes the muffled noise of battle; with another there is singing and the sound of music; with yet another the wailing of the oppressed drifts by. But at the name Akhnaton there emerges from the darkness a figure more clear than that of any other Pharaoh, and with it there comes the singing of birds, the laughter of children, and the scent of many flowers. For once we may look right into the mind of a king of Egypt and may see something of its workings; and all that is there observed is worthy of admiration. Akhnaton has been called “the first individual in human history”;[1] but if he is thus the first historical figure whose personality is known to us, he is also the first of all human founders of religious doctrines. Akhnaton may be ranked in degree of time, and perhaps also in degree of genius, as the world’s first idealist; and, since in all ancient Oriental research there never has been, and probably never will be, brought before us a subject of such intellectual interest as this Pharaoh’s religious revolution, which marks the first point in the study of advanced human thought, a careful consideration of this short reign deserves to be made.

The following pages do not pretend to do more than acquaint the reader with the subject, at a time when, owing to the recent discovery of the Pharaoh’s bones, some interest may have been aroused in his career. A series of volumes have lately been issued by the Egypt Exploration Fund,[2] in which accurate copies are to be found of the reliefs, paintings, and inscriptions upon the walls of the tombs of some of Akhnaton’s disciples and followers. In the year 1893 Professor Flinders Petrie excavated the site of the city which the Pharaoh founded, and published the results of his work in a volume entitled ‘Tell el Amarna.’[3] Recently Professor J. H. Breasted has devoted some space to a masterly study of this period in his ‘History of Egypt’ and ‘Ancient Records of Egypt.’[4] From these publications the reader will be able to refer himself to the remaining literature dealing with the subject; but he should bear in mind that the discovery[5] of the bones of Akhnaton himself, which have shown us how old he was when he died—namely, about twenty-eight years of age,—have modified many of the deductions there made. Those who have travelled in Egypt will probably have visited the site of Akhnaton’s city, near the modern village of El Amarna; and in the museums of Cairo, London, Paris, Berlin, Vienna, Leiden, and elsewhere, they will perhaps have seen some of the relics of his age.

During the last few years an extraordinary series of discoveries has been made in the Valley of the Tombs of the Kings at Thebes. In 1903 the tomb of Thothmes IV., the paternal grandfather of Akhnaton, was discovered; in 1905 the tomb of Yuaa and Tuau, the maternal grandparents of Akhnaton, was found; in 1907 Akhnaton’s body was discovered in the tomb of his mother, Queen Tiy; and in 1908 the tomb of the Pharaoh Horemheb, one of the immediate successors of Akhnaton, was brought to light. At all but the first of these discoveries the present writer had the pleasure of assisting; and a particular interest in the period was thus engendered, of which the following sketch, prepared during an Upper Egyptian summer, is an outcome. It must be understood, however, that a volume written at such times as the exigencies of official work allowed—partly in the shade of the rocks beside the Nile, partly at railway-stations or in the train, partly amidst the ruins of ancient temples, and partly in the darkened rooms of official quarters—cannot claim the value of a treatise prepared in an English study where books of reference are always at hand. It is hoped, however, that no errors have been made in the statement of the facts; and the deductions drawn therefrom are frankly open to the reader’s criticism. There will certainly be no two opinions as to the acknowledgment of the originality, the power, and the idealism of the Pharaoh whose life is now to be outlined.[6]