But in the end the priests of Amon prevailed. Khu-n-Aten was forced to leave the capital of his fathers, and, carrying with him the State archives and the adherents of the new faith, he built a new city for himself midway between Minia and Siût, where the mounds of Tel el-Amarna now mark its site. Here, surrounded by a court which was more than half Asiatic in blood and belief, he raised a temple to the new God of Egypt, and hard by it a palace for himself. The new creed was accompanied by a new style of art; the old traditions of Egyptian art were thrown aside, and a naturalistic realism, sometimes of an exaggerated character, took their place. The palace and temple were alike made glorious with brilliant painting and carved stone, with frescoed floors and walls, with columns and friezes inlaid with gold and precious stones, with panels of pictured porcelain, and with statuary which reminds us of that of later Greece.(63) Gardens were planted by the edge of the Nile, and carriage roads constructed in the desert, along which the king and his court took their morning drives. Then, returning to his palace, the Pharaoh would preach or lecture on the principles and doctrines of the new faith. It was officially called “the doctrine,” which, as Professor Erman remarks, shows that it possessed a dogmatically-formulated creed. Its teachings are embodied in the hymns inscribed on the walls of the tombs of Tel el-Amarna. The God, whose visible symbol is the solar disc, is He, as we learn from them, who has created all things, “the far-off heavens, mankind, the animals and the birds; our eyes are strengthened by his beams, and when he reveals himself all flowers grow and live; at his rising the pastures bring forth, they are intoxicated before his face; all the cattle skip on their feet, and the birds in the marshes flutter with joy.” It is he “who brings in the years, creates the months, makes the days, reckons the hours; he is lord of time, according to whom men reckon.”(64) Beside Him, “there is no other” God. “Beautiful is thy setting,” begins another hymn, “O living Aten, thou lord of lords and king of the two worlds! When thou unitest thyself with the heaven at thy setting, mortals rejoice before thy countenance, and give honour to him who has created them, and pray to him who has formed them in the presence of Khu-n-Aten, thy son, whom thou lovest, the king of Egypt who liveth in truth. All Egypt and all lands within the circle that thou treadest in thy glory, praise thee at thy rising and at thy setting. O God, who in truth art the living one, who standest before our eyes, thou createst that which was not, thou formest it all; we also have come into being through the word of thy mouth.”(65)