E.g. Forrester 1994; the essays by MacCannell and Reinhard in Barker 1996; Gay 1988: 170-3, etc.
See Erman 1929: 223-5, 255-7; Hunger 1962: 46-8, 79, 100-1.
Ebers 1893: 12, 13, 19-20, 36-7, 40, 51-2, 60-1, 70; sec Engelman 1993: 43 for a photograph of one portrait hanging in Freud's consulting room. For Graf and Freud's mummy portraits, see Gamwell and Wells 1989: 78, 188.
Grimm 1992.
The fake relief is illustrated in Gamwell and Wells 1989: 60-1; it is strikingly close to some of those illustrated in Schafcr 1931, plates 45 and 55. On Amarna-related books in Freud's library see Gamwell and Wells 1989: 188-92, though there are several omissions from this.
Habicht 1919: 54.
This text is found in the Amarna tombs of Panehesy (Davies 1905a: Plate XXI) and Mai (Davies 1908a: Plate IV), among others.
Breasted, quoted in Kuklick 1996: 183.
Theodocia Backus, quoted in Breasted 1945: 22.
Frances Breasted, quoted in Larson 1994: 118. On Brcastcd's early Sabbatarianism, see Breasted 1945: 15-16.
On Breasted's philosophy, see the interesting discussion in Kuklick 1996: 113, 120-2, 192-3.
In Freud's copy (the 1906 edition), the only chapters extensively marked are the two on Akhenaten. He annotated pages 356 ('the first individual in human history'), 359, 360, 361, 363, 367, 369, 370, 371,' 374, 376, 377 ('he is the first prophet in history ... it is the first time in history that a discerning eye has caught this great universal truth'), 390, 392, 393, 394, 395, 472.
Breasted 1912: 319.
Ibid: 343, a sentiment repeated in The Conquest of Civilization; sec also Kuklick 1996: 183 4.
Breasted 1926: 112.
Breasted 1945: 116.
Breasted 1933: xvi-xvii.
This is derived from Hankey (forthcoming).
Weigall to his wife Hortense, 31 July 1908. There are several times where he compares Akhenaten to Christ, e.g. Weigall [1910] 1936: 99-112.
Grimm 1993: 6.
The Indian Daily News, 20 June 1910. See also the Athenaeum, 1 May 1910 ('It is not clear from his introduction how far the genial Inspector of Antiquities for Upper Egypt wishes us to treat this good-looking book as a serious contribution to Egyptology'), and reviews in The Times, 12 May 1910; The Egyptian Gazette, 14 April 1910.
Assmann 1997: 169, 254. Weigall does not appear at all in Schorske's discussion of Freud's sources for Moses and Monotheism (Schorske 1993).
Weigall [1910] 1936: 186.
Jones, in Abraham 1927: 33.
Freud to Lou Andreas-Salome, 6January 1935, quoted in Grubrieh-Simitis 1997: 57-8.
Ibid.: 58.
Respectively Yerushalmi 1991; Grubrieh-Simitis 1997; Assmann 1997; Robert 1976.
Freud to Arnold Zweig, 30 September 1934, quoted in Freud 1970: 91.
There is no way of telling when Freud annotated his copy of A History of Egypt, but it seems likely to me that he did so soon after acquiring it in 1906. Reading it may even have been the catalyst for encouraging Abraham's research into Akhenaten the next year.
He also annotated pages 303, 350-1, 352-3, 354, 368-9. Freud's copy of Dawn of Conscience is not listed in Gamwell and Wells 1989: 188-92.
Bernstein 1998, especially 75-88. See also Bernal 1991: 383-4.
Schorske 1993: 40.
Sec e.g. Budge 1923: 113-15; Weigall [1910] 1936: 26, 34; Baikie 1926: 84, 208-9, all contra Breasted [1905] 1935: 329.
For a clear summary of Utopian movements, with references, see Noll 1996: 80-90.
My discussion of Devi's life is drawn from the excellent book by Goodrick-Clarke 1998.
For Theosophy and Nazi ideology, see Goodrick-Clarke 1985: 18-23, 30-1, 52-4, 101-2; for Fascist Italy, the writings of Giulio Evola (1898-1974) arc a case in point.
Devi [1946] 1956: 209.
Ibid: 80.
Devi 1948: 62.
Devi 1958: 14.
Ibid: 133.
Ibid: 175.
Rosicrucian interest in Akhenaten is shown by the numerous articles about him in their journal Rosicrucian Digest, listed in Martin 1991: nos. 158, 218, 223, 278, 327-8, 350-4, 444, 639, 660, 738, 740,916, 961-2, 1007, 1221, 1397, 1711, 1746, 1795, 1824, 1833, 1860.
5 Race and religion
Wedge 1977: 107-8.
Ibid: 115.
Budge 1923: 150.
See Baines 1990: 1-5; Roth 1998; Asante 1992: 57-9.
The names are a little confused, since the nomen Akhenaten appears in the form of the Horus-name component of the royal titulary.
Hollinger 1995: 127.
On this question, see Lefkowitz 1996passim; Lefkowitz and Rogers 1996: 27-164; Roth 1997 and 1998 is both more sympathetic and more nuanced.
Blyden [1869] 1871: 1, 7-8, a republication of the original article in the Methodist Quarterly Review for January 1869: the quotation about this being the first article written by a 'pure Ethiopian' is from the anonymous introduction. Following classical authors such as Herodotus, Strabo and Diodorus Siculus, in the nineteenth century 'Ethiopia' tends to be used as a term for the southern part of Egypt and the northern Sudan, and was only applied to the modern state (then called Abyssinia) much later.
E.g. Hopkins [1901] 1988: 536 quotes from Blyden [1869] 1871: 3; other quotations and echoes of Blyden appear elsewhere in her novel.
E.g. Diop 1974, Plate 24 (an Amarna princess and Senegalese women).
See e.g. Murnane 1995: 114 ('hymn' to the Aten from the tomb of Ay at Amarna).
Lincoln 1994: 72-5; Asante 1988: 14-15.
My account of Fard in Detroit is drawn from Lincoln 1994: 11-15.
Breasted 1938: 105, which clearly influenced Afrocentrist historian Cheikh Anta Diop; see e.g. Diop 1974: 6.
Kirschke 1995, plates 19 and 21.
Du Bois 1947: 129 30, quoting Graves 1943: xix. See also Drake 1987: 206-17.
See Van Deburg 1997: 275-88.
Afroeentrism is often criticised for this; see Roth 1998: 222-6; Gilroy 1993: 187-91; Masolo 1994: 18-24.
I am indebted to Lance Lewis for sending me a copy of this pack, which I would never have seen otherwise.
Karcnga, quoted in Van Deburg 1997: 285.
See Murnane 1995: 190, 187, 185.
Asante 1992: 84.
Asante 1988: 14.
Richardson and Walker-John 1991:8-9.
Respectively, Richardson and Walker-John 1991: 6; West 1985: 216-17, 233-4; Rolfe 1976; Besant 1991; Richardson and Walker-John 1991: 97. See also Bromage 1953: 34-40.
Strong and Macklin 1993, chapter III , 'The Real Birth of Aphrodite'.
Dupuis docs not seem to refer to Sicard directly, but his main archaeological source for Egypt is C. de Pauw's Recherches philosophiques et scientifiques sur Its Egyptiens et les Chinois (Berlin, 1773), who docs mention Sicard. On Dupuis, see Godwin 1994: 32-4.
My forthcoming article in Paranormal magazine will examine this case fully.
Hulme and Wood 1937: 42, 158 -9.
Norman 1959: 17; see also 12-18, 76.
At the Fellowship of Isis gathering, London, 26 September 1997, and a day school on Akhenaten at Leeds City Museum and Art Gallery, 25 July 1998, I spoke with a number of people who believed they had had various kinds of spiritual contact with Akhenaten; for obvious reasons, they cannot be named. Their accounts were comparable to published ones of past lives at Amarna, e.g. Cott 1989: 201-7.
Respectively www.theion.com.foundation/sanctuaryl.htm;www.floweroflife.org/vii/; www.ruhr.de/homc/amarna/index.html. For analysis of Egypt on the web, see Meskell 1997a.
Myers 1979: 7; dustjacket to Caldecott 1982.
See e.g. West 1985: 97-8 and Ozaniec 1994: 18-40, both of which are influenced by the works of R. A. Schwaller de Lubicz.
See Purkess 1996: 30-4; Meskell 1998b.
Sitwell 1942: 91-6.
See Dubuffct 1965a and 1965b; Nottcr et al. 1988, especially 63-5.