Along with the new religion came a new style of art. Asiatic artists and workmen manufactured the variegated glass and bright-coloured porcelain of Tel el-Amarna, or discarded the conventionalism of Egyptian art in their delineation of animal and vegetable life, while architecture branched out in new directions, and the sculptor exaggerated the peculiarities of the king’s personal appearance. Every effort, in fact, was made to break away from the past, and from the mannerisms and traditions of Egyptian art. That art had been closely associated with the ancient religion of the country, and with the change of religion came a change in all things else. The causes of the change can now in great measure be traced. To some extent it was due to the character of the king himself. A plaster cast of his face, taken immediately after death, has been found by Professor Petrie, and is an eloquent witness of what the man himself was like. It is the face of a philosopher and a mystic, of one whose interest lay rather in the problems of religious belief than in the affairs of state. In studying it we feel that the man to whom it belonged was destined to be a religious reformer. But this destiny was assisted by the training and education which Khu-n-Aten had received. His mother, Teie, bore a foremost part in the introduction of the cult of Aten. She must have been a woman of strong character, and her influence over her son must also have been great. If, as is probable, Khu-n-Aten was very young when he ascended the throne, the religious reform he endeavoured to effect must have been in great measure his mother’s work. That she had aroused deep feelings of hatred among the adherents of the older creed may be gathered from the condition of Khu-n-Aten’s tomb. Though the body of the Pharaoh was despoiled, and the sarcophagus in which it rested shattered into fragments, they had nevertheless been deposited in the sepulchre that had been constructed to receive them. But no trace of the queen-mother’s mummy has been met with, and the corridor in the royal tomb, which seems to have been excavated for her, has never been finished, any more than the two or three tombs which were cut in the immediate neighbourhood. After the death of her son, Queen Teie seems to have found no protector from the vengeance of her enemies. It is probable that Teie was of Asiatic birth, though no certain proof of it has yet been found. Her husband, Amenôphis III., was fond of connecting himself by marriage with the royal houses of Asia, and more than one of the wives who occupied a secondary rank in the Pharaoh’s household were of Asiatic extraction. His own mother had been an Asiatic princess, the daughter of the king of Mitanni, the Aram-Naharaim of the Old Testament. From Mitanni also had come two of his own wives, as well as the wife of his son and successor, Amenôphis IV. (Khu-n-Aten).