Take information from google. but do not copy paste anything. kindly write in your own language.

In the answer, Must Give 5/6 bullets points. Each bullet points should have paragraph within (40 to 50 words)

I will upvote after getting the answer :) thanks

-----------------------------------------------------------------------------------------------------

Question:

Comment_on_the_role_of_the_Pharaoh_in_Egyptian_culture_and_Egyptian_theology

-----------------------------------------------------------------------------------------------------

Give comments by reading the paragraphs below:

The first surviving records of political thought are from Egypt under the Old Kingdom (26862125 BCE).1 The moral and emotional language of ancient Egypt is immediate, accessible, indeed familiar. Their political language is comprehensible but certainly not familiar. Egyptian religion promoted the earliest-known example of transcendent divinity: deities were seen as allpowerful, all-pervading powers; they dominated the imagined universe and the mental life of Egyptians, perhaps more than of any other people. The people themselves were thought to have been created, and the state founded, by the god.2 In Egypt the king was more closely identified with the gods than in any other culture. He was the incarnation of Horus and Osiris, the son of the supreme god Ra himself (Frankfort et al. 1946: 71). He was the supreme representative of the religious as well as the political order. The kings relationship to his subjects was thus also a spiritual relationship; the great god Ptah was in all living beings, so that the king was connected to the life-force (ka) of every individual (Frankfort 1948: 29, 69, 78). The king was revered as greatest god, the perfect god; he was said to have been conceived when Amun desired a royal wife, the gods wife. The pharaoh ruled even over the netherworld as Osiris and deceased father. He was credited with the power of divine utterance, his word became a reality immediately. 3 Egyptian political thought was based on this relationship between religion and the state (Assmann 2001: 19, 124). Partly as a consequence, it was the most extreme theory of absolute monarchy. While others could be brought to justice, there was no indication that the pharaoh could be judged even after death, presumably on the hypothesis that a deity could commit no wrong. The priests, who conducted the religious cult in the temples, represented the pharaoh, and they were appointed by him. The temples enormous wealth was part of the royal domain. Royal authority was identified with the person of the king as an individual. I was the beginning and the end of mankind, since nobody like myself existed nor will he exist, said a pharoah of the twenty-second century BCE (OHAE 1289). I am king by virtue of my being, a sovereign to whom [the office] is

not given, said Senusret I (19561911 BCE) (VAE 41). The pharaohs title nesu-bit meant both the individual ruler and the unchanging divine king (OHAE 9).4 Ancient Egyptians were enthralled by the sun (and why not?). The intensity of their political theology owed much to the apparently arbitrary forces of nature on which they, more obviously than most people, depended for their livelihood. And it was the pharaoh who, through his relationship with the gods, managed nature for the welfare of his people. Amenemhat I (19851952 BCE) claimed that: I was one who produced barley and loved the corn-god. The Nile respected me at every defile. None hungered in my years, nor thirsted in them. The pharaohs correct moral and ritual conduct kept the cosmos running, the sun rising, the Nile flooding. One of his functions was to promote good relations between the gods and the people of Egypt. He did so by making offerings from the peoples labour to secure their well-being and prosperity. He had to keep the gods happy and give them a home on earth by building temples (Assmann 2001: 159). The kings relationship to the gods was one of systematic mutual aid based on strict reciprocity (reimbursement; Posener 1956: 401).5 It was the Egyptians who introduced the metaphor of the king as shepherd into political thought. What they meant was that, just as a landowner entrusts his sheep to a shepherd, the god transmitted his authority and responsibility to the king. Senusret I said, [the god] appointed me shepherd of this land, knowing him who would herd it best for himHe destined me to rule the people, made me to be before mankind (Lichtheim: i. 116). [The god] made me the herdsman of this land, for he discerned that I would keep it in order for him; he entrusted to me that which he protected (in Frankfort et al. 1946: 78). Humankind [are] the cattle of the godIt is for them he rises in the sky, for them he makes plants and animalswhen they weep, he hears (21001800 BCE; in Assmann 2001: 57). The pharaoh was conceived as all-powerful among mortals. Mine is the land, I am its lord, my power reaches to heavens height. I excel by acting for my maker, pleasing the god with what he gave (Senusret I, in Lichtheim: i. 117). The pharaoh was theoretical owner of all resources with practically absolute powers over, among other things, taxation and compulsory labour (OHAE 102, 1723). According to Egyptian religious and political belief the pharaoh had the right to rule the whole earth (Posener 1956: 14). It was his divine prerogative not only to suppress rebellion and to defend Egypt, but also to expand the states boundaries. Asiatics will fall to his sword, Libyans will fall to his flame, rebels to his wrath (said about Amenemhat I, r. 19851956 BCE). Senusret III (18701831 BCE) extolled the good god who massacres the Nubians. This ideology was further developed under the New Kingdom (15501069 BCE),