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 Baûkûni-Khonsû at Munich, published and commented on by Dévéria, and by Lauth. The cursus honorum of Ramâ shows us that he was first third, then second prophet of Amon, before being raised to the pontificate in the reign of Mînephtah.