PAVEMENT DECORATION FROM THE PALACE OF AMONHOTEP III.

INTRODUCTION.

The reign of Akhenaton, 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 Akhenaton 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. Akhenaton 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. Akhenaton 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 Akhenaton’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 discovery5 of the bones of Akhenaton 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 Akhenaton’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 Akhenaton, was discovered; in 1905 the tomb of Yuaa and Tuau, the maternal grandparents of Akhenaton, was found; in 1907 Akhenaton’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 Akhenaton, 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

I.
THE PARENTS AND GRANDPARENTS OF AKHENATON.

1. THE ANCESTORS OF AKHENATON.

The Eighteenth Dynasty of Egyptian kings took possession of the throne of the Pharaohs in the year 1580 B.C., over thirteen hundred years after the buildings of the great pyramids, and some two thousand years after the beginning of dynastic history in the Nile Valley. The founder of the dynasty was the Pharaoh Aahmes I. He drove out the Asiatics who had overrun the country during the previous century, and pursued them into the heart of Syria. His successor, Amonhotep I., penetrated as far as the territory between the Orontes and the Euphrates; and the next king, Thothmes I., was able to set his boundary-stone at the northern limits of Syria, and thus could call himself the ruler of the entire east end of the Mediterranean, the emperor of all the countries from Asia Minor to the Sudan. Thothmes II., the succeeding Pharaoh, was occupied with wars in his southern dominions; but his successor, the famous Queen Hatshepsut, was able to devote the years of her reign to the arts of peace.

She was followed by the great warrior Thothmes III., who conducted campaign after campaign in Syria, and raised the prestige of Egypt to a point never attained before or after that time. Every year he returned to Thebes, his capital, laden with the spoils of Asia. From the capture of the city of Megiddo alone he carried away 924 splendid chariots, 2238 horses, 2400 head of various kinds of cattle, 200 shining suits of armour, including those of two kings, quantities of gold and silver, the royal sceptre, the gorgeous tent of one of the kings, and many minor articles. Booty of like value was brought in from other shattered kingdoms, and the Egyptian treasuries were full to overflowing. The temples of the gods also received their share of the riches, and their altars groaned under the weight of the offerings. Cyprus, Crete, and perhaps the islands of the Ægean, sent their yearly tribute to Thebes, whose streets, for the first time in their history, were thronged with foreigners. Here were to be seen the long-robed Asiatics bearing vases fresh from the hands of Tyrian craftsmen; here were chariots mounted with gold and electrum drawn by prancing Syrian horses; here were Phœnician merchants with their precious wares stripped from the kingdoms of the sea; here were negroes bearing their barbaric treasures to the palace. The Egyptian soldiers held their heads high as they walked through these streets, for they were feared by all the world. The talk was everywhere of conquest, and the tales of adventure now related remained current in Egypt for many a century. War-songs were composed, and hymns of battle were inscribed upon the temple walls. The spirit of the age will be seen in the following lines, in which the god Amon addresses Thothmes III.:—

“I have come, giving thee to smite the princes of Zahi,
I have hurled them beneath thy feet among their highlands....
Thou hast trampled those who are in the districts of Punt,
I have made them see thy majesty as a circling star....
Crete and Cyprus are in terror....
Those who are in the midst of the great sea hear thy roarings;
I have made them see thy majesty as an avenger,
Rising upon the back of his slain victim....
I have made them see thy majesty as a fierce-eyed lion,
While thou makest them corpses in their valleys....”

It was a fierce and a splendid age—the zenith of Egypt’s great history. The next king, Amonhotep II., carried on the conquests with a degree of ferocity not previously apparent. He himself was a man of great physical strength, who could draw a bow which none of his soldiers could use. He led his armies into his restless Asiatic dominions, and having captured seven rebellious Syrian kings, he hung them head downwards from the prow of his galley as he approached Thebes, and later sacrificed six of them to Amon with his own hand. The seventh he carried up to a distant city of the Sudan, and there hung him upon the gateway as a warning to all rebels. Dying in the year 1420 B.C., he left the throne to his son, Thothmes IV., the grandfather of Akhenaton, who at his accession was about eighteen years of age.7

2. THE GODS OF EGYPT.

With the reign of Thothmes IV. we reach a period of history in which the beginnings are to be observed of certain religious movements, which become more apparent in the time of his son Amonhotep III. and his grandson Akhenaton. We must look, therefore, more closely at the events of this reign, and must especially observe their religious aspect. For this reason, and also in order that the reader may the more readily appreciate, by contrast, the pure teachings of the Pharaoh whose life forms the subject of the following pages, it will be necessary to glance at the nature of the religions which now held sway. Egypt had at this time existed as a civilised nation for over two thousand years, during the whole of which period these religious beliefs had been developing; and now they were so engrained in the hearts of the people that changes, however slight, assumed revolutionary proportions, requiring a master-mind for their initiation, and a hand of iron for their carrying into execution. At the time of which we now write, this mind and this hand had not yet come into existence, and the old gods of Egypt were at the zenith of their power.

Of these gods Amon, the presiding deity of Thebes, was the most powerful. He had been originally the tribal god of the Thebans, but when that city had become the capital of Egypt, he had risen to be the state god of the country. The sun-god Ra, or Ra-Horakhti, originally the deity of Heliopolis, a city not far from the modern Cairo, had been the state god in earlier times, and the priests of Amon contrived to identify the two deities under the name “Amon-Ra, King of the Gods.” Amon had several forms. He was usually regarded as a man of shining countenance, upon whose head two tall feathers arose from a golden cap. Sometimes, however, he assumed the form of a heavy-horned ram. Sometimes, again, he adopted the appearance of a brother god, named Min, who was later identified with the Greek Pan; and it may be mentioned in passing that the goat-form of the Greek deity may have been derived from this Min-Amon of the Thebans. On occasions Amon would take upon himself the likeness of the reigning Pharaoh, choosing a moment when the monarch was away or was asleep, and in this manner he would obtain admittance to the queen’s bed-chamber. Amonhotep III. himself was said to be the son of a union of this nature, though at the same time he did not deny that his earthly father was Thothmes IV. Amon delighted in battle, and gave willing assistance to the Pharaohs as they clubbed the heads of their enemies or cut their throats. It is possible that, like other of the Egyptian gods, he was but a deified chieftain of the prehistoric period whose love of battle had never been forgotten.

The goddess Mut, “the Mother,” was the consort of Amon, who would sometimes come to earth to nurse the king’s son at her breast. By Amon she had a son, Khonsu, who formed the third member of the Theban trinity. He was the god of the Moon, and was very fair to look upon.

Such were the Theban deities, whose influence upon the court was necessarily great. The Heliopolitan worship of the sun had also a very considerable degree of power at the palace. The god Ra was believed to have reigned as Pharaoh upon earth in the dim ages of the past, and it was thought that the successive sovereigns of Egypt were his direct descendants, though this tradition actually did not date from a period earlier than the Fifth Dynasty. “Son of the Sun” was one of the proudest titles of the Pharaohs, and the personal name of each successive monarch was held by him in the official titulary as the representative of Ra. While on earth Ra had had the misfortune to be bitten by a snake, and had been cured by the goddess Isis, who had demanded in return the revealing of the god’s magical name. This was at last told her; but for fear that the secret would come to the ears of his subjects, Ra decided to bring about a general massacre of mankind. The slaughter was carried out by the goddess Hathor in her form of Sekhmet, a fierce lion-headed woman, who delighted to wade in streams of blood; but when only the half of mankind had been slain, Ra repented, and brought the massacre to an end by causing the goddess to become drunk, by means of a gruesome potion of blood and wine. Weary, however, with the cares of state, he decided to retire into the heavens, and there, as the sun, he daily sailed in his boat from horizon to horizon. At dawn he was called Khepera, and had the form of a beetle; at noon he was Ra; and at sunset he took the name of Atum, a word derived from the Syrian Adon, “Lord,” better known to us in its Greek translation “Adonis.” As the rising and the setting sun—that is to say, the sun near the horizon—he was called Ra-Horakhti, a name which the reader must bear in mind.

The goddess Isis, mentioned in the above tradition, was the consort of Osiris, originally a Lower Egyptian deity. Like Ra, this god had also reigned upon earth, but had been murdered by his brother Set, his death being ultimately revenged by his son Horus, the hawk. Thus Osiris, Isis, and Horus formed a trinity, which at this time was mainly worshipped at Abydos, a city of Upper Egypt, where it was thought that Osiris had been buried. Having thus ceased to live upon earth, Osiris became the great King of the Underworld, and all persons prayed to him for their future welfare after death.

Meanwhile Horus, the hawk, was the tribal god of more than one city. At Edfu he was worshipped as the conqueror of Set; and in this manifestation he was the husband of Hathor, the lady of Dendereh, a city some considerable distance from Edfu. At Ombos, however, Set was worshipped, and in the local religion there was no trace of aught but the most friendly relations between Set and Horus. The goddess Hathor, at the same time, had become patron of the Western Hills, and in one of her earthly forms—namely, that of a cow—she is often seen emerging from her cavern in the cliffs.

At Memphis the tribal god was the little dwarf Ptah, the European Vulcan, the blacksmith, the artificer, and the potter of the gods. In this city also, as in many other districts of Egypt, there was a sacred bull, here called Apis, who was worshipped with divine honours and was regarded as an aspect of Ptah. At Elephantine a ram-headed deity named Khnum was adored, and there was a sacred ram kept in his temple for ceremonial purposes. As Khnum had some connection with the First Cataract of the Nile, which is situated near Elephantine, he was regarded as of some importance throughout Egypt. Moreover, he was supposed by some to have used the mud at the bottom of the Nile to form the first human being, and thus he found a place in the mythology of several districts.

A vulture, named Nekheb, was the tribal deity of the trading city of Eileithiaspolis; a ferocious crocodile, Sebek, was the god of a second city of the name of Ombos; an ibis, Thoth, was that of Hermopolis; a cat, Bast, that of Bubastis; and so on—almost every city having its tribal god. Besides these there were other more abstract deities: Nut, the heavens, who, in the form of a woman, spread herself across the sky; Seb, the earth; Shu, the vastness of space; and so forth. The old gods of Egypt were indeed a multitude. Here were those who had marched into the country at the head of conquering tribes; here were ancient heroes and Chieftains individually deified, or often identified with the god whom their tribe had served; here were the elements personified; here the orbs of heaven which man could see above him. As intercourse between city and city became more general, one set of beliefs had been brought into line with another, and myths had developed to explain the discrepancies. Thus in the time of Thothmes IV. the heavens were crowded with gods; but standing above them all, the reader will do well to familiarise himself with the figure of Amon-Ra, the god of Thebes, and with Ra-Horakhti, the god of Heliopolis. In the following pages the lesser denizens of the Egyptian Olympus play no great part, save as a routed army hurled back into the ignorant darkness from which they came.

3. THE DEMIGODS AND SPIRITS—THE PRIESTHOODS.

The sacred bulls and rams mentioned above were relics of an ancient animal-worship, the origin of which is lost in the obscurity of prehistory. The Egyptians paid homage to a variety of animals, and almost every city or district possessed its particular species to which special protection was extended. At Hermopolis and in other parts of Egypt the baboon was sacred, as well as the ibis, which typified the god Thoth. Cats were sacred both at Bubastis, where the cat-goddess, Bast, resided, and in various other districts. Crocodiles were very generally held in reverence, and several river fish were thus treated. The snake was much feared and reverenced; and, as a pertinent example of this superstition, it may be mentioned that Amonhotep III., the father of Akhenaton, placed a figure of the agathodemon serpent in a temple at Benha. The cobra was reverenced as the symbol of Uazet, the goddess of the Delta, and, first used as a royal emblem by the archaic kings of that country, it became the main emblem of sovereignty in Pharaonic times. It is unnecessary here to look more closely at this aspect of Egyptian religion; and but a word need be said of the thousand demons and spirits which, together with the gods and the sacred animals, crowded the regions of the unknown. Many were the names which the magician might call upon in the hour of his need, and many were the awful forms which the soul of a man who had died was liable to meet. Osiris, the great god of the dead, was served by four such genii, and under his authority there sat no less than forty-two terrible demons whose business it was to judge the quavering soul. The numerous gates of the underworld were guarded by monsters whose names alone would strike terror into the heart, and the unfortunate soul had to repeat endless and peculiarly tedious formulæ before admittance was granted.

To minister to these hosts of heaven there had of necessity to be vast numbers of priests. At Thebes the priesthood of Amon formed an organisation of such power and wealth that the actions of the Pharaoh had largely come to be controlled by it. The High Priest of Amon-Ra was one of the most important personages in the land, and his immediate subordinates, the Second, Third, and Fourth Priests, as they were called, were usually nobles of the highest rank. The High Priest of Amon was at this period often Grand Vizir also, and thus combined the highest civil appointment with the highest sacerdotal office. The priesthood of Ra at Heliopolis, although of far less power than that of Amon, was also a body of great importance. The High Priest was known as “the Great One of Visions,” and he was probably less of a politician and more of a priest than his Theban colleague. The High Priest of Ptah at Memphis was called “the Great Master Artificer,” Ptah being the Vulcan of Egypt. He, however, and the many other high priests of the various gods, did not rank with the two great leaders of the Amon and the Ra priesthoods.

4. THOTHMES IV. AND MUTEMUA.

When Thothmes IV. ascended the throne he was confronted by a very serious political problem. The Heliopolitan priesthood at this time was chafing against the power of Amon, and was striving to restore the somewhat fallen prestige of its own god Ra, who in the far past had been the supreme deity of Egypt, but had now to play an annoying second to the Theban god. Thothmes IV., as we shall presently be told by Akhenaton himself,8 did not altogether approve of the political character of the Amon priesthood, and it may have been due to this dissatisfaction that he undertook the repairing of the great Sphinx at Gizeh, which was in the care of the priests of Heliopolis. The sphinx was thought to represent a combination of the Heliopolitan gods Horakhti, Khepera, Ra, and Atum, who have been mentioned above; and, according to a later tradition, Thothmes IV. had obtained the throne over the heads of his elder brothers through the mediation of the Sphinx—that is to say, through that of the Heliopolitan priests. By them he was called “Son of Atum and Protector of Horakhte, ... who purifies Heliopolis and satisfies Ra,”9 and it seems that they looked to him to restore to them their lost power. The Pharaoh, however, was a physical weakling, whose small amount of energy was entirely expended upon his army, which he greatly loved, and which he led into Syria and into the Sudan. His brief reign of somewhat over eight years, from 1420 to 1411 B.C., marks but the indecisive beginnings of the struggle between Amon and Ra, which culminated in the early years of the reign of his grandson Akhenaton.

Thothmes IV. slaying Asiatics.

Some time before he came to the throne he had married a daughter of the King of Mitanni, a North-Syrian state which acted as a buffer between the Egyptian possessions in Syria and the hostile lands of Asia Minor and Mesopotamia, and which it was desirable, therefore, to placate by such a union. There is little doubt that this princess is to be identified with the Queen Mutemua, of whom several monuments exist, and who was the mother of Amonhotep III., the son and successor of Thothmes IV. A foreign element was thus introduced into the court which much altered its character, and led to numerous changes of a very radical nature. It may be that this Asiatic influence induced the Pharaoh to give further encouragement to the priest of Heliopolis. The god Atum, the aspect of Ra as the setting sun, was, as has been said, of common origin with Aton or Adonis, who was largely worshipped in North Syria; and the foreign queen with her retinue may have therefore felt more sympathy with Heliopolis than with Thebes. Moreover, it was the Asiatic tendency to speculate in religious questions, and the doctrines of the priests of the northern god were more flexible and more adaptable to the thinker than was the stiff, formal creed of Amon. Thus, the foreign thought which had now been introduced into Egypt, and especially into the palace, may have contributed somewhat to the dissatisfaction with the state religion which becomes apparent during this reign.

Very little is known of the character of Thothmes IV., and nothing which bears upon that of his grandson Akhenaton is to be ascertained. Although of feeble health and unmanly physique, he was a fond upholder of the martial dignity of Egypt. He delighted to honour the memory of those Pharaohs of the past who had achieved the greatest fame as warriors. Thus he restored the monuments of Thothmes III., of Aahmes I., and of Senusert III.,10 the three greatest military leaders of Egyptian history. As a decoration for his chariot there were scenes representing him trampling upon his foes; and when he died many weapons of war were buried with him. Of Queen Mutemua’s character nothing is known; and the attention of the reader may at once be carried on to Akhenaton’s maternal grandparents, the father and mother of Queen Tiy.

5. YUAA AND TUAU.

Somewhere about the year 1470 B.C., while the great Thothmes III. was campaigning in Syria, the child was born who was destined to become the grandfather of the most remarkable of all the Pharaohs of Egypt. Neither the names of the parents nor the place of birth are known; and the reader will presently find that it is not easy to say whether the child was an Egyptian or a foreigner. His name is written Aau, Aay, Aai, Ayu, A-aa, Yaa, Yau, and most commonly Yuaa; and this variety of spelling seems rather to indicate that its pronunciation, being foreign, did not permit of a correct rendering in Egyptian letters. He must have been some twenty years of age when Thothmes III. died; and thus it is quite possible that he was one of those Syrian princes whom the Pharaoh brought back to Egypt from the courts of Asia to be educated in the Egyptian manner. Some of these hostages who were not direct heirs to Syrian thrones may have taken up their permanent residence on the banks of the Nile, where it is certain that a fair number of their countrymen were settled for business and other purposes. During the reign of Amonhotep II., Yuaa must have passed the prime years of his life, and at that king’s death he had probably reached about the forty-fifth year of his age. He had married a woman called by the common Egyptian name of Tuau, regarding whose nationality there is, therefore, not much question. Two children were born of the marriage, the first a boy who was named Aanen, and the second a girl named Tiy, who later became the great queen. Tiy was probably a little girl some two years old when Thothmes IV. came to the throne, and as her parents both held appointments at court, she must have presently received those first impressions of royal luxury which influenced her childhood and her whole life.

Tuau, grandmother of Akhenaton.

At this time Yuaa held the sacerdotal office of Priest of Min, one of the most ancient of the Egyptian gods. Min, who had many of the characteristics of, and was later identified with, the Greek Pan, was worshipped at three or four cities of Upper Egypt, and throughout the Eastern Desert to the Red Sea coast. He was the god of fecundity, fertility, generation, reproduction, and the like, in the human, animal, and vegetable worlds. In his form of Min-Ra he was a god of the sun, whose fertilising rays made pregnant the whole earth. He was more noble than the Greek Pan, and represented the pristine desires of lawful reproduction in the family, rather than the erotic instincts for which the Greek god was famous. Were one to compare him with any of the gods of the countries neighbouring to Egypt, he would be found to have as much likeness to the above-mentioned Adonis, who in North Syria was a god of vegetation, as to any other deity. This fact offers food for some thought, for if Yuaa was a foreigner, hailing, as may be supposed, from Syria, there would have been no Egyptian god, except Atum, to whose service he would have attached himself so readily as to that of Min. Although a tribal god, Min was not essentially the protector and upholder of Egyptian rights and Egyptian prejudices. He was, in one form or another, universal; and he must have appealed to the sense and the senses of Syrian and Egyptian alike.

At this time, as we have seen, the priests of Amon, whose wealth had brought corruption in its train, were under the cloud of royal displeasure, and the court was beginning to display a desire to rid itself of an influence which was daily becoming less exalted. It may be that Yuaa, upholding the doctrines of Min and of Adonis, had some connection with this movement, for he was now a personage of considerable importance at the palace. He may have already held the title of Prince or Duke, by which he is called in his funeral inscriptions; and one may suppose that he was a favourite of the young king, Thothmes IV., and of his wife, Queen Mutemua, whose blood was soon to unite with his own in the person of Akhenaton. When Thothmes IV. died at the age of twenty-six, and his son Amonhotep III., a boy of twelve years of age, came to the throne, Yuaa was a man of over fifty, and his little daughter Tiy was a girl of marriageable age according to Egyptian ideas, being about ten years old.11

Chest belonging to Yuaa.

The court at this time was more or less under the influence of the now Queen-Regent Mutemua and her advisers, for Amonhotep III. was still too young to be allowed to go entirely his own way, and amongst those advisers it seems evident that Yuaa was to be numbered. Now the boy-king had not been on the throne more than a year, if as much, when, with feasting and ceremony, he was married to Tiy; and Yuaa and Tuau became the proud parents-in-law of the Pharaoh.

It is necessary to consider the significance of the marriage. The royal pair were the merest children; and it is impossible to suppose that the marriage was not arranged for them by their guardians. If Amonhotep at this early age had simply fallen in love with this girl, with whom probably he had been brought up, he, no doubt, would have insisted on marrying her, and she would have been placed in his harîm. But she became his Great Queen, was placed on the throne beside him, and received honours which no other queen of the most royal blood had ever received before. It is clear that the king’s advisers would never have permitted this had Tiy been but the pretty daughter of a noble of the court. There must have been something in her parentage which entitled her to these honours and caused her to be chosen deliberately as queen.

There are several possibilities. Tuau may have had royal blood in her veins, and may have been, for instance, the granddaughter of Thothmes III., to whom she bears some likeness in face. Queen Tiy is often called “Royal Daughter” as well as “Royal Wife”; and it is possible that this is to be taken literally. In a letter sent by Dushratta, King of Mitanni, to Akhenaton, Tiy is called “my sister and thy mother”; and though it is possible that the word “sister” is here used to indicate the general cousinship of royalty, it is more probable that some real connection is meant, for other relationships, such as “daughter,” “wife,” and “father-in-law,” are precisely stated in the letter. Yuaa may have been indirectly of royal Egyptian blood, or he may have been, as we have seen, the offspring of some Syrian royal house, such as that of Mitanni, related by marriage with the Pharaoh; and thus Tiy may have had some distant claim to the throne, and Dushratta would have had reason for calling her his sister. Queen Tiy, however, has so often been called a foreigner for reasons which have now been shown to be quite erroneous that we must be cautious in adopting any of these possibilities. It has been stated that her face is North-Syrian in type,12