Auch wenn ich nicht wirklich annehme das die Antwort auf eine Frage eines unregistrierten Gastes aus Mai 2016 von letzterem noch gelesen wird, ergänzend ... Betsy M. Bryan : The Reign of Tuthmosis IV. - Baltimore / London : The Johns Hopkins University Press, 1991. - ISBN : 0-8018-4202-6. - 390 S., 19 Taf. - Seiten 350 - 351 : Zitat:
... Had he lived longer, Thutmose IV might well have been very like his son Amenhotep III. In several sections of Chapters 2, 3 and 4 we have noted that Thutmose IV identified himself deliberately with the sun god. At Giza, we argued, his appearance on one stela wearing the shebiu gold collar and gold armlets bespoke a beatific state. These jewels are often shown on representations of the king in funerary contexts, but Thutmose IV wears them on this stela, on his chariot, and on an ivory armlet (?) [Berlin ÄM 21658] found at Amarna - all contexts with non-funerary associations. On the last object the king actually appears with a sundisk over or on his head. This divine iconography should be seen in conjunction with the inscriptional materials referring to Thutmose IV as the offspring of the sun god and Heliopolitan deities generally, as well as the examples of king as falcon gathered by Redford [116]. Thutmose IV left a statue of himself as falcon king at Karnak (CG 42081; see Chapter 4). On a relief from his sandstone court at Karnak a statue of the king as falcon was pictured among other royal statuary. In these images the divine aspect of the kingship is supreme. When the material is brought together, the king's contribution to an evolving kingship which increasingly relied upon the ruler's identification with the gods he honored is apparent. ... [116] Redford, JARCE 13 (1976) 51 |
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Melinda Hartwig : A Vignette Concerning the Deification of Thutmose IV. - In: Servant of Mut - Studies in Honor of Richard A. Fazzini. - Leiden / Boston : Brill, 2008. - ISBN : 978-90-04-15857-3. - S. 120 - 125. - Seiten 123 - 124 : Zitat:
... Thutmose’s offering to his own statue is paralleled by later imagery associated with the self deification of Ramesses II. This offering action appears to reflect a trend toward deification that was documented in the iconography of Thutmose IV’s non-funerary monuments. Particularly at Giza, Thutmose’s acceptance by local and national gods may have been a preliminary step towards deifying himself while alive, in essence to become and present himself as the son of the sun god. In the latter part of Thutmose’s reign, an ideological and religious transformation appears to have taken place, which was anchored by the king’s changed physiognomy in art. The ruler’s divinity was accentuated through his non-funerary identification with the sun god and other national gods, and through the prominent wearing of the shebyu collar; he was the first king to do so in such a context. ... |
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