This was fully seen when King Akhunaton (otherwise Echnaton, or Icheniton, or Akhunaton, or Akhunaten, or Chuenaten, or Khu-en-aten, or Kku-n-aten, or Khouniatonou, or Khounaton!) = Amen-hetep or Amun-hotep (or Amenophis) IV, moved by monotheistic zeal, departed so far from the customary royal policy as to put under the ban all deities save that he had chosen for himself, repudiating the God-name Amen in his own name, and making one from that of his chosen Sun-God, Aten ("the sun's disk") or Aton or Atonou [247] or Iton [248] (latterly held to be = the Syrian Adon, "the Lord," symbolized by the sun's disk). There is reason to think that his was not a mere Sun-worship, but the cult of a deity, "Lord of the Disk," who looked through the sun's disk as through a window. [249] In any interpretation, however, the doctrine was wholly inacceptable to a priesthood whose multitudinous shrines its success would have emptied. Of all the host of God-names, by one account only that of the old Sun-God Ra-Harmachis was spared, [250] as being held identical with that of Aten; and by one account [251] the disaffection of priests and people rose to the point of open rebellion. At length Akhunaton, "Glory of the Disk," as he elected to name himself, built for himself and his God a new capital city in Middle Egypt, Akhet-Aten (or Khut-Aten), the modern Tell-el-Amarna, where he assembled around him a society after his own heart, and carried on his Aten-worship, while his foreign empire was crumbling. The "Tell-el-Amarna tablets" were found in the ruins of his city, which was deserted a generation after his death. Though the king enforced his will while he lived, his movement "bore no fruit whatever," his policy being reversed after his family had died out, and his own monuments and capital city razed to the ground by orthodox successors. [252] In the same way the earlier attempt of the alien Hyksos to suppress the native polytheism and image-worship had come to nothing. [253] The history of Akhunaton is established by the later Egyptology. Sharpe makes no mention of it, though the point had been discussed from 1839 onwards. Cp. Lepsius, Letters from Egypt, etc., Bohn trans. 1853, p. 27; and Nott and Gliddon's Types of Mankind, 1854, p. 147, and Indigenous Races of the Earth, 1857, pp. 116-17, in both of which places will be found the king's portrait. See last reference for the idle theory that he had been emasculated, as to which the confutation by Wiedemann (Aegyptische Geschichte, p. 397, cited by Budge, Hist. of Egypt, 1902, iv, 128) is sufficient. In point of fact, he figures in the monuments as father of three or seven children (Wiedemann, Rel. of Anc. Eg. p. 37; Erman, p. 69; Budge, iv, 123, 127).