The Administration of Horemheb Essay Example

do know that the OAF sarcophagus was destroyed and his name completely erased. Akin, which was the birthplace of Assays, faced significant persecution as well.

Finally, the tombs of nobles who had continued to support Canteen's successors were also desecrated. Horseshoe's efforts to restore the support of the Annum-priesthood were so successful that in the kings list of the Remedies period, Horsemen was recorded as the successor of Amendment Ill. Overall, Horseshoe's attempt to erase the Marin period in the counter-revolution can be seen both as a successful reform during his reign and a failure in modern society due to the destruction of significant historical buildings, events, and personalities.

Nicholas Reeves criticizes the attempts of a pharaoh to discredit the achievements of his predecessors and claim them as his own, while Redford argues that the pharaoh had no other choice given the circumstances. The building program undertaken by Horseshoe during his reign is seen as both a success and a failure of his reforms. Horsemen asserts that Horseshoe restored and emphasized numerous temples during his reign, enhancing the wealth and religious significance of Egypt.

Horsemen, who restored royal tombs that had been robbed, also renovated temples throughout Egypt. The Coronation Stele highlights the restoration of numerous temples, particularly the 1 OFF temples and monuments that Horsemen dismantled to erase the Marin period. Additionally, Horsemen constructed elaborate buildings, such as the ninth and tenth pylons at Kara, using materials from the dismantled Eaten Temples.

Archaeological evidence suggests that Horsemen's building program was deceitful and did not respect the honor of past pharaohs. This can be seen in the destruction caused by fire to the walls and

in the erasure of Tutankhamen and Aye's carthorses. There are clear signs of this erasure in Tutankhamen's mansion at Thebes. Additionally, Horsemen took over many of Tutankhamen's statues, his hall at Luxury, and his Restoration Stele. Before Horseshoe's tenth year in power, he successfully destroyed the Eaten temples and a large portion of Kathleen city. Renames II later completed this destruction.

Nicholas Reeves argues that Horseshoe's motivations were centered around promoting the old Annum religion and dismissing the Marin revolution. Additionally, Horseshoe and his followers demolished the remaining religious temples, which might have been appropriate at that time considering the revival of the Annum religion. Reeves also points out that although Horseshoe expressed a desire to reform corrupt officials, it is challenging to determine whether his punishments were more severe than what was typical, as there is a lack of evidence of prior punishments. (Studies in Ancient Egypt).

Lawless (2010) highlights that during his reign, Horsemen made significant contributions to the wealth and image of Egypt. However, these accomplishments are overshadowed by his destruction of other buildings, which hindered the success of his reforms. One of Horsemen's main goals was to restore the prominence of the god Amen, shifting away from the worship of Eaten and returning to the traditional deities. To erase the legacy of the Marin revolution, Horsemen emphasized that Eaten was just a symbolic representation of the sun-god and not a separate deity (Smith, W.). This is evident in his writing when he states that "the king of Gods (Amen) is the true god...He is Re, his body is the sun-disk." Furthermore, Horsemen made extensive efforts to erase the existence of the

Marin period pharaohs and initiated the restoration process for the Annum religion. As a result of Horsemen's restoration, the Annum-Re chief god theology reached an unprecedented level of monotheism, incorporating elements that led to primitive monotheism (Majority, 2003, p.55). Subsequently, Egypt's religious beliefs continued along a similar trajectory, gradually diminishing the importance of Eaten and blending solar theology with monotheistic tendencies within a polytheistic framework (Majority, 2003, p.55). Ultimately, Horsemen successfully altered Egypt with these new yet old religious traditions after the failure of the Marin revolution.

Despite the limitation of the success of reformations, Horsemen has implemented numerous reforms by manipulating previous pharaohs.

Horsemen's primary objectives upon assuming the throne were to restore order and law, eliminate bureaucratic corruption, and enhance the welfare of the lower classes. He sought to bring Egypt back to a previous standard of conduct, which required addressing corruption among high-ranking officials, specifically those in the Judiciary. Additionally, he aimed to curb the exploitation of the lower classes by tax collectors who operated under the awareness of royal inspectors. Lastly, Horsemen aimed to put an end to the abuses committed by soldiers.

In order to find men of good character who were willing to follow the laws, Horsemen sought out people in Upper and Lower Egypt. He established strict guidelines titled "The edict of Horsemen" for the new Judiciary to adhere to. These laws mirrored the instructions given to a vizier, as depicted in the tomb of Rehires. To prevent local officials from exploiting peasants by demanding additional taxes, Horsemen reinstated the practice of hosting a monthly banquet for treasury officials. Lastly, dishonest soldiers and high-ranking officials would be punished with

mutilation or exile.

To ensure that his laws were being followed to his standards, Horseshoe frequently conducted tours to observe their implementation. His dedication to the well-being of Egypt is evident in his statement, "his majesty spent the whole time seeking the welfare of Egypt and searching out instances of oppression in the land." Scholars have debated the success of Horseshoe's edict reforms, with Hall claiming that they restored the welfare of the Egyptian people (Uric, Ana. 2001). It is clear that Horseshoe's new administration differed significantly from those of previous pharaohs, such as Outmost Ill.

Hall argued that Horseshoe's reign consisted solely of uneventful reorganization (Hall, 1913, p. 312), criticizing his efforts for reform. In contrast, O. Cascade believes that both Aye and Horsemen were practical individuals who made an effort to correct the issues that arose during the Tennis era. According to O. Cascade's statement on the Edict of Reform Stele in the Kara Annum Temple, Horseshoe claimed to have improved the entire land through administrative and judicial reform, as well as by eliminating corruption and theft.

Horsemen stated his need to rid Egypt of evil and falsehood, freeing the Egyptians from oppression and striving for the country's well-being. While there is debate about the extent to which Horsemen achieved reformation through law and administration in Egypt, his successors have attributed their success to the transformation brought about by other pharaohs, thereby limiting the impact of Horsemen's own reforms. Nonetheless, Horsemen did manage to restore administration during the counter revolution, despite his ideas being influenced by previous Pharaohs.

The main declaration about laws and administration is attributed to Horseshoe's creation of "The Edict

of Horsemen". This edict was inscribed on a giant stele, measuring 3 by 5 meters, at Kara. Horseshoe wrote down all that his majesty, the king, had said regarding oppression in the land. The purpose of The Edict of Horsemen was to establish a set of rules aimed at restraining the widespread abuse that had allegedly occurred in previous times.

Within these edicts, there is a proposal to reform the way the royal court was provisioned during their travels in Egypt. It can be assumed that these reforms were mainly in response to abuses by previous Pharaohs, as it is explicitly stated that the practice of shifting the costs to local mayors was implemented in the reign of Outmost Ill. Overall, the practices mentioned in Horseshoe's edict are essentially the same as Outmost Ill's policy in Syria-Palestine. (Morris, 2005, p. 274-275)

Therefore, Horseshoe has implemented new ideological laws to maintain a strong and well-ordered society after the Marin revolution. However, he has replicated the successors of past pharaohs and molded them to appear as his own achievements. In conclusion, Horsemen has rebuilt and restored Egyptian society after the failure of the Marin revolution by reinstating the old Annum religion and disregarding the Eaten religion. Horseshoe's building program primarily involved utilizing existing pharaohs' buildings and monuments in the construction of his own, while also claiming to have reconstructed many of these temples.

Horsemen's aim was to transform Egyptian society by banishing evil and discouraging lying. While Horsemen did establish the foundations for a better society by reducing theft and dishonesty, it is notable that the laws he introduced were strikingly similar to those of Outmost Ill.

Horsemen claimed these laws as his own, although they were merely adaptations of existing laws. Additionally, the punishments inflicted by Horsemen upon the Marin Pharaohs were deemed acceptable by societal standards at the time. However, despite Horsemen's significant contributions to the counter revolution and the subsequent reshaping of Egyptian society, these new laws were not effectively enforced.