His domain was at least five times more considerable than that of Ra of Heliopolis, and ten times greater than that of the Memphite Phtah, and yet of old, in the earlier times of history, Ra and Phtah were reckoned the wealthiest of the Egyptian gods.  It is easy to understand the influence which a god thus endowed with the goods of this world exercised over men in an age when the national wars had the same consequences for the immortals as for their worshippers, and when the defeat of a people was regarded as a proof of the inferiority of its patron gods.  The most victorious divinity became necessarily the wealthiest, before whom all other deities bowed, and whom they, as well as their subjects, were obliged to serve.

So powerful a god as Amon had but few obstacles to surmount before becoming the national deity; indeed, he was practically the foremost of the gods during the Ramesside period, and was generally acknowledged as Egypt’s representative by all foreign nations.* His priests shared in the prestige he enjoyed, and their influence in state affairs increased proportionately with his power.

* From the XVIIIth dynasty, at least, the first prophet of Amon had taken the precedence of the high priests of Heliopolis and Memphis, as is proved by the position he occupies in the Egyptian hierarchy in the Hood Papyrus.

The chief of their hierarchy, however, did not bear the high titles which in ancient times distinguished those of Memphis and Heliopolis; he was content with the humble appellation of first prophet of Amon.  He had for several generations been nominated by the sovereign, but he was generally chosen from the families attached hereditarily or otherwise to the temple of Karnak, and must previously have passed through every grade of the priestly hierarchy.  Those who aspired to this honour had to graduate as “divine fathers;” this was the first step in the initiation, and one at which many were content to remain, but the more ambitious or favoured advanced by successive stages to the dignity of third, and then of second, prophet before attaining to the highest rank.*

* What we know on this subject has been brought to light mainly by the inscriptions on the statue of Baukuni-Khonsu at Munich, published and commented on by Deveria, and by Lauth.  The cursus honorum of Rama shows us that he was first third, then second prophet of Amon, before being raised to the pontificate in the reign of Minephtah.

The Pharaohs of the XIXth dynasty jealously supervised the promotions made in the Theban temples, and saw that none was elected except him who was devoted to their interests—­such as, for example, Baukuni-khonsu and Unnofri under Ramses II.  Baukuni-khonsu distinguished himself by his administrative qualities; if he did not actually make the plans for the hypostyle hall at Karnak, he appears at least to have superintended its execution and decoration.  He finished the