Amen-em-hat I., Se-hetep-ab-Ra, first king and

이음

founder of Dynasty XII., cir. 2778-2748 B.C., probably of Theban origin, and most likely a descendant of the Amen-em-hat (q.v.) who was a prince under Mentu-ḥetep, of Dynasty XI. His wars of aggression in all quarters have been recorded in rock inscriptions and papyri. He and his successors are known as much for their wise home government as for the glory of their victories abroad. Something of the internal conditions of the country may be learnt from the "Story of Se-Nehat." The temple to Amen at Thebes was founded by Amen-em-hat I., and there he set up a red granite portrait of himself. During the last ten years of his reign he associated with him on the throne his young son, Usertsen. It was for this son that he wrote the "Precepts" contained in the Sallier Papyrus II. From a papyrus of Berlin ("Les Papyrus de Berlin," par M. Chabas) it would seem that there was some mystery about his death.

Amen-em-hat II., Nub-Kau-Ra, third king of Dyn

asty XII., and Son of Usertsen I., with whom he shared the throne for some years. He followed the example of his predecessors in extending the southern boundary of his possessions, building well-fortified places on the frontier to protect the people from the incursions of negroes. The region was important on account of its gold and precious stones. An inscribed stone at Abydos commemorates certain explorations in the conquered country in search of the precious products. One of these expeditions, led by a distinguished official named Se-Hathor, penetrated beyond the Second

Cataract to the land of He-ha. At Tanis, a life-size black granite statue of Nefert, wife of Amen-em-hat, has been discovered. Besides the traces of his work at Arsinsoë (see "Hawara, Biahmu, and Arsinsoë," Petrie), we have records at Karnak that he added some work to the temple begun there by his father. After reigning for twenty-nine years, Ämen-em-hat associated his son Usertsen II. on the throne with him. Àmen-em-ḥāt III., Maāt-en-Ră, cir. 2622-2578 B.C.,

sixth king of Dynasty XII. Two daughters of this king are known, the princesses Ptah-neferu and Sebekneferu. The pyramid of this king stands at Hawara, at the entrance to the Fayûm. It is built of brick, coated with limestone. The Labyrinth (q.v.) was the work of Amen-em-hat III., and his daughter Sebek-neferu. To this monarch must be attributed the making of the Fayûm province, and the conversion of the natural basin of the oasis into the celebrated Lake Moeris. At Semneh and Kummeh are recorded a series of high Nile registers taken during this reign.

Amen-em-hat IV., Maat-kheru-Rū, cir. 2578-2569 B.C., seventh king of Dynasty XII. Very little is known

of this king, but his reign marks the decline of the XIIth Dynasty.

Amen-hetep I., Zezer-ka-Ra, circ. B.C. 1562-1541,

Dynasty XVIII. Very little is known of the history

of this king, and for it we are chiefly dependent upon the inscriptions from the tombs of Aahmes and Pennekheb at El Kab. From them we learn that the king made a short but effectual raid into Cush or Nubia, and after that undertook a successful campaign against the Amukehak, who were probably a Libyan people. Amen-hetep I. had two queens-Aah-hetep II. and Sensenb-by whom he had six children. He was succeeded by Thothmes I., the son of the latter. The mummy of this king is in the Cairo Museum.

Amen-hetep II., Aa-kheperu-Ra, Dynasty XVIII.,

cir. B.C. 1449-1423. His queen was Ta-ña, and he had several sons, by one of whom, Thothmes IV., he was succeeded. As usual, he made a raid into Asia, the success of which is chronicled upon the walls of the temples of Amada and Karnak. He appears also to have been into Nubia, as we hear of "the other enemy" being "hung upon the wall of the town of Napata to show forth all the victories of the king among all the people of the negro land."

Amen-hetep III., Neb-maāt-Rā, the Nimmuriya of

the Tel el Amarna tablets, Dynasty XVIII., cir. B.C. 1414-1379. His queens were Tyi, daughter of Yuaa and Thuaa, and Kirgipa. He had two sons and five daughters. His son Amen-hetep IV. succeeded him. In the fifth year of his reign he went on a campaign into Ethiopia, but apart from this there is nothing to record. Under him began the first signs of that religious change which, in his son's time, became a reformation.

Amen-hetep IV., Nefer-kheperu-Ra, Dynasty XVIII.

cir. B.C. 1383-1365. He married Nefertiti and had six daughters. The fame of this king rests entirely upon the reformation in the religion of the country, which he brought about. He endeavoured to bring in a more spiritual worship in the adoration of the Aten, or sun's disk, and finding the opposition of the Theban priests to be insurmountable, he removed his capital to a site now known as Tel el Amarna, where, aided by his queen, he sought to inculcate these new tenets, and to raise the moral tone of the people. Of the old deities, Maat, the impersonation of truth, alone appears to have been recognized. Unfortunately for the movement the king died young, and within a few

years of his death all traces of the Aten worship had passed away. A successful endeavour, though only temporary, was also made to free art from the priestly conventionalities which were ruining it, and the arts and crafts of this reign show distinct efforts to copy from nature. The sculptures and paintings of birds, animals and plants are remarkable for their freedom from the usual stilted representations. (See ATEN.)

Amen-Rā. A combination of the gods Amen and Rā. The chief seat of his worship was at Thebes. He is generally repre

Amen-Rā.

sented as standing, and holding in one hand the user sceptre, and in the other the ankh. On his head are two tall plumes of feathers, from the back of which hangs a cord. (See AMSU and RA.)

Åment. A goddess who occasionally takes the place of Mut at Thebes. She was a feminine form of Åmen, sometimes represented with a sheep's head, and sometimes with a human head and the crown of Lower Egypt.

Amenti. "The Hidden Land," the other world, which was in the west with the settting sun. Osiris is its lord, and he rules over the dead. An idea of the Egyptian conception of the Amenti may be gathered from the pictures on the walls of the tombs of Seti I. and other kings, where the "Book of that which is in the Underworld," is inscribed and fully illustrated. The difficulties that have to be overcome by the Sungod (Ra) during his nightly journey through the underworld are there described. It is divided into twelve sections, defined by fields, or cities, or dwellings, through all of which runs a river, on which, in a bark, the Sun travels again to the eastern horizon. Many demons of human and animal form, especially those in the form of serpents, beset his path. He who dwells in Amenti" is Osiris in the form of a mummy. The dead, being identified with Osiris, overcame all their adversaries, and as the Sun-god passed through the night to rise again in the east, so they expected in like manner to pass through Hades to the blessed life. An inscription of the time of Cleopatra speaks thus: "For as for Amenti it is a land of sleep and darkness, a dwelling wherein those who are there remain. They sleep in their mummy forms, they nevermore awake to see their fellows, they behold neither their fathers nor their mothers, their heart is careless of their wives and children. . . . Since I came into this valley I know not where I am. I long for the water that floweth by I desire the breeze on the bank of the river, that

me.