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<v Speaker 1>Welcome to the I Can't Sleep Podcast, where I help

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<v Speaker 1>you drift off one fact at a time. I'm your host,

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<v Speaker 1>Benjamin Boster, and today's episode is about Teuton Common Teutin

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<v Speaker 1>Khamon was an antipenultimate pharaoh of the Eighteenth Dynasty of

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<v Speaker 1>Ancient Egypt who ruled circa thirteen thirty two to thirteen

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<v Speaker 1>twenty three BC. Born Teutinkten, he instituted the restoration of

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<v Speaker 1>the traditional polytheistic form of ancient Egyptian religion, undoing a

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<v Speaker 1>previous shift to the religion known as Otanism. Teuten Khamen's

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<v Speaker 1>reign is considered one of the greatest restoration periods in

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<v Speaker 1>ancient Egyptian history, and his tomb door proclaims his dedication

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<v Speaker 1>to illustrative constructions of the ancient Egyptian gods. His endowments

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<v Speaker 1>and restorations of cults were recorded on the restoration stela.

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<v Speaker 1>The cold of the god Amun at Thebes was restored

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<v Speaker 1>to prominence, and the royal couple changed their names to

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<v Speaker 1>Teutenkhamon and Anka Senamun, replacing the Attan suffix. He also

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<v Speaker 1>moved the royal chord from Akanatan's capital Amarna back to

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<v Speaker 1>Memphis almost immediately on his ascension to the kingship. He

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<v Speaker 1>re established diplomatic relations with the Matani and carried out

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<v Speaker 1>military campaigns in Nubia and the Near East. Teuten Khamon

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<v Speaker 1>was one of only a few kings known to be

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<v Speaker 1>worshiped as a deity during their lifetime. He likely began

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<v Speaker 1>construction of a royal tomb in the Valley of the

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<v Speaker 1>Kings and in accompanying mortuary temple, but both were unfinished

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<v Speaker 1>at the time of his death. Tutankhamen died unexpectedly, aged

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<v Speaker 1>about eighteen, in twenty twelve. It was suggested he died

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<v Speaker 1>from a combination of malaria and a leg fracture. Since

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<v Speaker 1>his royal tomb was incomplete, he was instead buried in

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<v Speaker 1>a small, non royal tomb adapted for the purpose. He

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<v Speaker 1>was succeeded by his Vizier I, who was probably an

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<v Speaker 1>old man when he became king and had a short reign.

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<v Speaker 1>I was succeeded by a Hormheb, who had been the

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<v Speaker 1>commander in chief of Tutenkhammon's armed forces. Under hornhead, the

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<v Speaker 1>restoration of the traditional ancient Egyptian religion was completed. I

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<v Speaker 1>and Tudinkammon's constructions were usurped and earlier Amarna period rulers

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<v Speaker 1>were erased. Tudenkommen's tomb was discovered in nineteen twenty two

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<v Speaker 1>by excavators led by Howard Carter and his patron George Herbert,

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<v Speaker 1>fifth Earl of Carnavon. Although it had clearly been raided

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<v Speaker 1>and robbed in ancient times, it retained much of its

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<v Speaker 1>original contents, including the king's undisturbed mummy. The discovery received

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<v Speaker 1>worldwide press coverage was over five thousand artifacts. It gave

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<v Speaker 1>rise to renewed public interest in ancient Egypt, for which

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<v Speaker 1>Teutenkhmen's mask, preserved at the Egyptian Museum, remains a popular symbol.

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<v Speaker 1>Before it was relocated to the Grand Egyptian Museum in

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<v Speaker 1>two thousand five, some of his treasures have traveled worldwide

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<v Speaker 1>with unprecedented response. The Egyptian government allowed tours of the

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<v Speaker 1>tomb beginning in nineteen sixty one. Since the discovery of

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<v Speaker 1>his tomb, he has been referred to colloquially as King

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<v Speaker 1>tut Tutenkhammen was born in the reign of Akanatan during

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<v Speaker 1>the Amarna period of the late eighteenth dynasty of Egypt.

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<v Speaker 1>His original name was Teutenkatan, meaning living image of Attum,

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<v Speaker 1>reflecting a shift in ancient Egyptian religion known Isotanism, which

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<v Speaker 1>characterized Achanotin's reign. His parentage is debated, as it is

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<v Speaker 1>not attested in surviving inscriptions. He was certainly a prince,

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<v Speaker 1>as a fragmentary inscription from Hermopolis refers to teutin Quadden

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<v Speaker 1>as a king's son. He is generally sought to have

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<v Speaker 1>been the son of Achinatan or his co ruler successor Smenkare.

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<v Speaker 1>Inscriptions from Teutenkhammon's reign treat him as a son of

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<v Speaker 1>Acchandotan's father, a Menotap the third, but that is only

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<v Speaker 1>possible of Achanottan's seventeen year reign included a long co

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<v Speaker 1>regency with his father, a possibility that many Egyptologists once

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<v Speaker 1>supported but is now being abandoned. His mother has been

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<v Speaker 1>variously suggested to be Akinatin's chief wife nevertidi Amenhoteb the

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<v Speaker 1>Third's daughter Begatotten, or Akanatan's daughter's Meritoden or Megatoden. DNA

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<v Speaker 1>testing identified his father as the mummified man from tomb

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<v Speaker 1>k V five five, thought to be either Akinaden or Smenkhare.

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<v Speaker 1>The younger lady, an anonymous mummy cashed in tomb k

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<v Speaker 1>V thirty five was identified as Teuten Kamman's mother. According

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<v Speaker 1>to genetic research, his parents appear to be full siblings,

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<v Speaker 1>both being children of Amenhotep the third and his chief

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<v Speaker 1>wife Tiya. The exact eye identity of the younger Lady

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<v Speaker 1>is unknown. Nefertiti is not known to be a sister

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<v Speaker 1>of Acinatin, which seemingly excludes her. However, researchers such as

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<v Speaker 1>Mark Keebould and Aden Dodson claim that it remains a possibility,

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<v Speaker 1>with the alternative reading of genetic results that proposes tudent

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<v Speaker 1>Common was a result not of a brother's sister bearing,

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<v Speaker 1>but instead of three generations of first cousin marriage. The

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<v Speaker 1>theory works under assumption that Nefertidi and Achinaden were related

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<v Speaker 1>to each other. Karakuni considers unlikely both Nevartidi being Dudentcommon's

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<v Speaker 1>mother and the younger Lady being Aganadin's sister. She instead

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<v Speaker 1>proposes that Acanatin fathers his son by one of his daughters,

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<v Speaker 1>Maritatin or Mechatadin. Juan Belmonte acknowledges the genetic possibility of

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<v Speaker 1>Achinadon's daughter being the younger lady, although he notes it

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<v Speaker 1>would be very improbable assuming the accuracy of the results.

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<v Speaker 1>The younger lady is most likely one of Amenhote of

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<v Speaker 1>the third and TIA's younger daughters, perhaps Nebatah or Bechetattin.

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<v Speaker 1>The validity and reliability of the genetic data from mummified

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<v Speaker 1>remains have been questioned due to possible degradation due to decay,

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<v Speaker 1>as well as ambiguous readings of the results. Joyce Tildesley

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<v Speaker 1>ignores the genetic results altogether and considers k V fifty

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<v Speaker 1>five male and the younger lady more likely to be

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<v Speaker 1>Smncare and Maretodin as Teutenkammon's half siblings, with Tutin Khamon

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<v Speaker 1>being a son of Aganadin by Kiya. In her reconstruction,

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<v Speaker 1>Juan Belmonte argues that female's succession after Akanaden seems to

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<v Speaker 1>suggest that Tudin Khamon was not viewed here apparent to

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<v Speaker 1>the throne. Based on that, Balmonte suggests Tudent Kammon was

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<v Speaker 1>neither Akanadin's son nor grandson, but instead Akanadan's nephew as

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<v Speaker 1>child of Smenkare by his sister consort, who never became

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<v Speaker 1>the Great Royal wife herself. When tuten Khaman became king,

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<v Speaker 1>he married Anka Senpaatun, one of Akanadin's daughters, who later

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<v Speaker 1>changed her name to Anka Senamun. He fathered two daughters

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<v Speaker 1>who were buried with him in his tomb. DNA testing

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<v Speaker 1>has suggested that anonymous mummy k V twenty one A

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<v Speaker 1>is their mother, but the data is not statistically significant

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<v Speaker 1>enough to allow her to be securely identified as his

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<v Speaker 1>only known wife on Kasanamun. Regardless of k V twenty

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<v Speaker 1>one a's maternity, genetic research suggests that male mummy KVE

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<v Speaker 1>fifty five, who is suggested to be Onkasanamun's father Akanadin,

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<v Speaker 1>cannot be the two girl's maternal grandfather. Assuming the accuracy

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<v Speaker 1>of the obtained data. This could mean that the mother

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<v Speaker 1>of the two princesses was not Akasanamun but some unknown

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<v Speaker 1>wife of Tutankhamon, although there also remains a possibility that

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<v Speaker 1>Akinatin was not Akasanamun's biological father, or that kV fifty

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<v Speaker 1>five male is not Akinatin but smincare. Two other children,

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<v Speaker 1>a boy and a girl, are depicted alongside Khamon and

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<v Speaker 1>Akisanamun on ivory box. They have been proposed to be

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<v Speaker 1>either a symbolic representation of the royal couple or the

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<v Speaker 1>pairs otherwise unknown offspring. Tutenkhamon's death marked the end of

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<v Speaker 1>the royal bloodline of the eighteenth dynasty. Tutinkammon became pharaoh

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<v Speaker 1>between eight and nine years of age, following the short

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<v Speaker 1>reigns of Akanadan's successors Smenkhare and Nepha Nepheroatuan. It is

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<v Speaker 1>uncertain what other Spincari's reign outlasted Aganadans. The female ruler,

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<v Speaker 1>Nefher Nephorotun, is now sought to have either been co

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<v Speaker 1>regent shortly before Aganadan's death or to have had a

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<v Speaker 1>sole reign of two or three years before the accession

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<v Speaker 1>of tuten Kommon, which means that she was Teutenkommon's predecessor.

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<v Speaker 1>According to Athena Vanderper and Ozumi Kawai. On acceding to

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<v Speaker 1>the throne, Tuden Khaman took the throne name neb Keperue.

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<v Speaker 1>He reigned for about nine years During Tudenkammon's reign, the

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<v Speaker 1>position of azir was split between Upper and Lower Egypt.

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<v Speaker 1>The principal of azir for Upper Egypt was Usermantu. Another

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<v Speaker 1>figure named pent Ju was also vizir, but it is

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<v Speaker 1>un clear which lands. It is not entirely known if

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<v Speaker 1>I tutent common successor actually held this position. A gold

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<v Speaker 1>foil fragment from k V fifty eight seems to indicate,

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<v Speaker 1>but not certainly, that I was referred to as a

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<v Speaker 1>priest of Mad along with an epithet a vizier doer

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<v Speaker 1>of Mad. The epithet does not fit the usual description

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<v Speaker 1>used by the regular vizier, but might indicate an informal title.

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<v Speaker 1>It might be that I used the title of Azir

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<v Speaker 1>in an unprecedented manner. An Egyptian priest named Manissou wrote

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<v Speaker 1>a comprehensive history of ancient Egypt where he refers to

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<v Speaker 1>a king named Oorus, who ruled for thirty six ye

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<v Speaker 1>years and had a daughter named Asinkarese who reigned for

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<v Speaker 1>twelve years, and her brother Rosotas, who ruled for only

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<v Speaker 1>nine years. The Amarno rulers are central in the list,

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<v Speaker 1>but which name corresponds with which historic figure is not

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<v Speaker 1>agreed upon by researchers. Porus and Asinaries have been identified

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<v Speaker 1>with Horumheb and Acheneton and rosotas with stutent common The

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<v Speaker 1>names are also associated with the smncare A, Menhotep, the

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<v Speaker 1>Third I, and the others in differing order. For the

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<v Speaker 1>pharaoh who held divine office to be linked to the

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<v Speaker 1>people in the gods, special epithets were created for them

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<v Speaker 1>at their accession to the throne. The ancient Egyptian titulary

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<v Speaker 1>also served to demonstrate one's qualities and link them to

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<v Speaker 1>the terrestrial realm. The five names were developed over the centuries,

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<v Speaker 1>beginning with the Horus name. Tuden Khamen's original name, Teudincotton,

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<v Speaker 1>did not have a ne ebty name or a gold

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<v Speaker 1>falcon name associated with it, as nothing has been found

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<v Speaker 1>with the full five name protocol. At the beginning of

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<v Speaker 1>Teutincotton's reign, the royal court was still located at a Marna,

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<v Speaker 1>and evidence from his tomb shows that the Ottan was

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<v Speaker 1>still acknowledged, but several pieces of evidence suggest that his

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<v Speaker 1>coord was trying to reconcile Ottanism with the traditional religion

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<v Speaker 1>and activity at a Marna decreased during the first four

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<v Speaker 1>years of his reign. These years saw dramatic reversals of

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<v Speaker 1>Akanadin's policies, which, given the king's young age, must have

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<v Speaker 1>been instigated by his advisers. In his third regnal year,

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<v Speaker 1>Teudent Khamon reversed several changes made during his father's reign.

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<v Speaker 1>He ended the worship of the god Aden and restored

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<v Speaker 1>the god Amun to supremacy. The ban on the cult

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<v Speaker 1>of Amun was lifted, and traditional privileges were restored to

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<v Speaker 1>its priesthood. The king changed his name to Teutan Khamun

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<v Speaker 1>and that of his queen to Akasanamun. Tudin Khamon enriched

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<v Speaker 1>and endowed the priestly orders of important cults, and initiated

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<v Speaker 1>a restoration process for old monuments that were damaged during

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<v Speaker 1>the Amarna period, and recorded these actions on the restoration

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<v Speaker 1>steela erected in his regnal year four. The steely was

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<v Speaker 1>later usurped by Horomheb. He reburied his father's remains in

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<v Speaker 1>the Valley of the Kings. It has been argued that

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<v Speaker 1>it was in fact Udencommon himself and not his successors,

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<v Speaker 1>who began reversing Achannadin's religious changes on a large scale.

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<v Speaker 1>Around this time, the royal court abandoned Amarna. Memphis became

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<v Speaker 1>the main seat of royal administration, continuing a trend that

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<v Speaker 1>dated back to Achannadan's predecessors toward administering the country from

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<v Speaker 1>that central location rather than the more outlying side of Thebes.

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<v Speaker 1>The capital was moved back to Thebes and the city

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<v Speaker 1>of act Odden was abandoned. With amun restored as Egypt's

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<v Speaker 1>pre eminent deity, Thebes once again became its greatest center

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<v Speaker 1>of religious activity. Tudin Khmen's treasurer Maya, titled Overseer of

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<v Speaker 1>the Treasuries, was instrumental in executing tuden Khamen's regal orders

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<v Speaker 1>of the restoration program. In his autobiography, he described himself

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<v Speaker 1>as one who carried out the plans of the king

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<v Speaker 1>of my time, and one who did not neglect what

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<v Speaker 1>he had commanded to make splendid the temples and fashioning

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<v Speaker 1>the images of the gods. This countermand rendered Tudin Khammon's

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<v Speaker 1>reign one of the greatest restoration periods in ancient Egyptian history.

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<v Speaker 1>The action established his legacy as such Sere and lay

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<v Speaker 1>Tutenkommen's tomb d'Or describes him as he who spent his

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<v Speaker 1>life fashioning images of the gods. As part of the

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<v Speaker 1>restoration of the traditional colds. The king initiated building projects,

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<v Speaker 1>in particular at Karnak and Thebes, where he laid out

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<v Speaker 1>the sphinx avenue leading to the Temple of Mud. The

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<v Speaker 1>sphinxes were originally made of Akanadin and Nepheriti. They were

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<v Speaker 1>given new ramheads and small statues of the king. At

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<v Speaker 1>Luxor Temple, he completed the decoration of the entrance colonnade

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<v Speaker 1>of AMENHUTEB. The third Teudent Khammon made several endowments, set

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<v Speaker 1>enriched and added to the priestly numbers of the colds

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<v Speaker 1>of Ahman and Ptah. He commissioned new statues of the

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<v Speaker 1>deities from the best men metals and stone, and had

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<v Speaker 1>new processional barks made of the finest cedar from Lebanon

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<v Speaker 1>and had them embellished with gold and silver. A building

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<v Speaker 1>called the Temple of Nepkiperua beloved of Ammun who puts

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<v Speaker 1>Thebes in order, which may be identical to a building

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<v Speaker 1>called Temple of Nepkapere and Thebes, a possible mortuary temple

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<v Speaker 1>used recycled to Lattad from Akinon's East karnak Atten temples,

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<v Speaker 1>indicating that the dismantling of these temples was already underway.

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<v Speaker 1>Many of tuten Kamman's construction projects were uncompleted at the

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<v Speaker 1>time of his death and were completed by or userved

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<v Speaker 1>by his successor, especially Hormheb. The Sphinx avenue was completed

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<v Speaker 1>by his successor On, and the whole was usurped by Hormheb.

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<v Speaker 1>Pieces of the temple of Nebkaparua and Thebes were recycled

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<v Speaker 1>into Hormheb's own building projects. The country was economically weak

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<v Speaker 1>and in turmoil following the reign of Vakanatan. Diplomatic relations

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<v Speaker 1>with other kingdoms had been neglected, and Tutankhamon sought to

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<v Speaker 1>restore them, in particular with the Metani. Evidence of his

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<v Speaker 1>success is suggested by the gifts from various countries found

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<v Speaker 1>in his tomb. Despite his efforts for improved relations, battles

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<v Speaker 1>with Nubians and Asiatics were recorded in his mortuary temple

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<v Speaker 1>at Thebes, both victories for Egypt also as far as

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<v Speaker 1>is known to Common's military reign was undefeated and as

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<v Speaker 1>one of several other undefeated rains in Ancient Egypt's history.

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<v Speaker 1>The extent to which Tudent Common participated in battles is

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<v Speaker 1>an open question and has yet to reach consensus among researchers.

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<v Speaker 1>On one hand, his tomb contained extensive military armament such

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<v Speaker 1>as bows, copeche swords, daggers, wrist guards, maces, shields, and

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<v Speaker 1>a club, indicating he had extensive weaponry training. Many such

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<v Speaker 1>items were inscribed with his name and clearly in used condition.

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<v Speaker 1>High quality archery weaponry and archery equipment was an abundance

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<v Speaker 1>in his tomb. For example, there were over four hundred

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<v Speaker 1>arrows and over forty bows. Various imagery in Ancient Egypt's

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<v Speaker 1>classic battle narrative art genre does depict Tudent Common as

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<v Speaker 1>directly participatory in warfare, such as the graphic battle depictions

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<v Speaker 1>on the painted treasure chest in his tomb and a

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<v Speaker 1>gold leaf picture of him during chariot archery against enemies.

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<v Speaker 1>Additional figurative military art depicts him dominating enemies, such as

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<v Speaker 1>imagery of him as a sphinx trampling foes other personalized

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<v Speaker 1>artifacts such as the nine bows, footstool, walking sticks, and

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<v Speaker 1>sandals depicting enemies, suggests that he was personally involved in

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<v Speaker 1>Egypt's international conflict. On the other hand, given tudin Common's

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<v Speaker 1>youth and hypothesized physical disabilities like a speculated cane handicap,

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<v Speaker 1>some history Rians are skeptical that he participated in these battles. However,

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<v Speaker 1>there are strong objections to both concerns. For example, some experts,

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<v Speaker 1>such as biomedical egyptologists, Sophia disease and other researchers, have

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<v Speaker 1>taken the position that the speculations of teudent Common's physical

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<v Speaker 1>frailty are over estimated, arguing that mummy damage has led

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<v Speaker 1>to misdiagnosis. Egyptologist Salima Akram has also argued against the

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<v Speaker 1>physical disability view, arguing for Tudent Coommon's active battle participation,

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<v Speaker 1>noting that mummy damage could be the source of the

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<v Speaker 1>suspected physical disabilities. Furthermore, the leather, armor, sued and other

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<v Speaker 1>weaponry discovered in Teudent Common's tomb also indicate active battle participation.

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<v Speaker 1>In ancient Egypt, pharaohs were venerated after their deaths through

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<v Speaker 1>mortuary cults and associated temples as deities. This form of

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<v Speaker 1>apotheosis was typically reserved for deceased pharaohs, but Tudinkammon was

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<v Speaker 1>one of the few pharaohs who was worshiped in this

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<v Speaker 1>manner during his lifetime. This is known from the several

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<v Speaker 1>different points of evidence, such as temples in Nubia and

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<v Speaker 1>distinct Karnak stela that all indicated worship of tudent Common

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<v Speaker 1>as a deity during his lifetime. At least two temples

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<v Speaker 1>of his cold were built in Nubia. One temple was

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<v Speaker 1>built in Kawanubia that was dedicated to the god Amun

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<v Speaker 1>and the god Amun in its local form incarnation, which

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<v Speaker 1>was literally idea identical teutung Khamon. Another smaller temple was

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<v Speaker 1>built in Pharas, Nubia and a town referred to as

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<v Speaker 1>he who appeases the Gods. The temple was called Pacifying

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<v Speaker 1>the Gods, which is the same as teuten Khamen's Golden

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<v Speaker 1>Horus name. His temple was dedicated to the gods of

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<v Speaker 1>the traditional indigenous ancient Egyptian religion as opposed to the Adan. Namely,

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<v Speaker 1>the gods associated were Amun, amunrah Re, Horatki and the

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<v Speaker 1>deified form of Tutenkhman himself as a local incarnation of Amun.

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<v Speaker 1>In addition to temple the theological purposes, it is also

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<v Speaker 1>functioned as the headquarters of Egypt's Nubian administration. Egyptologist Lady

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<v Speaker 1>Bell described the meaning of a cryosphinx imagery at Kawa

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<v Speaker 1>as a representation of the deified form of Teuten Khamen

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<v Speaker 1>as Amunrai. In the context of the extensive evidence available

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<v Speaker 1>in the assimilation of the king to Amen Rey, especially

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<v Speaker 1>in Nubia, Teuten Kahmen's adoration of himself as a form

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<v Speaker 1>of his god at Kawa is hardly as outlandish as

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<v Speaker 1>might at first have seemed. In this he was following

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<v Speaker 1>the precedent of Amenhotep the Third. Rameses the Second merely

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<v Speaker 1>displayed the symbolism of his predecessors on an unparalleled scale.

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<v Speaker 1>Teuten Khamen patterned his cold parallel to Amenhotep the Third,

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<v Speaker 1>except emphasizing Ahmun instead of Aden. Then Rameses the Second

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<v Speaker 1>would ad amplify this cold structure in the design of

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<v Speaker 1>his own cold