Please introduce me to [the priest] and [the first prophet]! thank you

In ancient Egypt, the priest group was a very special social collective. They are completely divorced from daily customs, but they are inextricably involved in all aspects of ancient Egyptian life. The ancient Egyptians were a people who attached importance to death, and their worship of death prevented them from using their personal abilities to complete their expected life in the underworld. Therefore, a group of priests with strong interference ability to political power was born in Egypt, but this was not an accident of the Egyptians, but the necessity of the whole social situation at that time. At that time, the productivity was too low, and everyone expected to be blessed by the gods. The autocratic rule had to rely on the help of religious groups, so it strongly subsidized priests, which eventually led to the end of the game and the contradiction between kingship and theocracy began to unfold. But the priests in ancient Egypt were very special. First of all, it clearly puts forward that only God can communicate with God, and there is only one God on earth, and that is the king of Egypt. So theoretically there is only one priest in Egypt, and that is the king, who must preside over all the ceremonies in the temple. This seems to explain the situation of Nome in early Egypt, because it was possible at that time, Nome had only one god, and the king of Nome had enough time to take some time out every day to take care of his temple to consolidate his image and position among his subjects. However, with the beginning of the joint war, the overlords everywhere will respect their opponents' gods in order to rule, and after conquering their opponents' cities, they will also retain some respect for their opponents' gods, which leads to the confusion of Egyptian mythology to some extent, but at least ensures the loyalty of the losers. The conqueror can't take care of all the temples he conquered every day, so he can only appoint close officials to manage the conquered land and help manage the temples. This is the embryonic form of primitive priests, but the king should be able to think that these courtiers not only manage the place, but also take care of the temple, which makes it easy for the conquered people to feel that they are the new king and get the support of the rebellion. Under such circumstances, there must be some conquerors who have begun to split the relationship between the two. In the era of Narmer, the so-called "professional priests" appeared in Egypt. They accepted the appointment of the king, took charge of temples around the country and provided theoretical support for the king's rule. Because the temples in different places have equal status, they can't affect the kingship at first. Until later, the rise of the belief in the Lord God, which began in the third dynasty, led to the gradual threat to the kingship. In the fifth dynasty, we can clearly see the relationship between them. The first king to spell the name "La" into his own name was Raniebu, the second king of the second dynasty. His name means "La is my monarch". From this point of view, the king at that time had begun to worship this important god and put it above his own kingship, while the "cobra symbol pulled by the sun god" began to become the symbol of kingship and its protector in later times. It lasted until the Ptolemy era when King Zuosai of the third dynasty began to build the first pyramid, which was not only the embodiment of the king's mausoleum, but also a monument. Generally speaking, the steps of the pyramid are the way for the king to become a great god after his death, enter the kingdom of heaven, and finally merge with the sun god. With the continuous construction of the third and fourth generation pyramid buildings, we can foresee that the status of priests pulling gods from Heliopolis, the sun city, has far surpassed that of temples around the world, and absolute power will inevitably lead to imbalance. The original policy of maintaining national stability and strengthening kingship by relying on the balance with temples has been replaced by a single kingship god. With its position at this time, La, the sun god, finally confirmed its powerful power all the time. Any appearance of God will definitely add the title of La to ensure its regularity. Just like what happened in the new kingdom of Ihnaton, the king of the fourth dynasty also felt the challenge from theocracy to kingship. Since Khufu's pyramid construction began, Egypt's treasury has been empty. According to some documents, the king closed the temple to build the pyramids. This should not only be a question of money, but also a restriction on the priest group of Lashen. Perhaps it was a restriction on the last king of the fourth dynasty, Shepsestaf, to give up pyramid architecture and build Mastaba. Of course, it is a pity that we can clearly see how important the gods are to the Egyptians in a place full of faith, and the suppression of Rashin priest group in the late fourth dynasty finally failed. The worship of pulling gods reached its peak in the fifth generation. In the famous Westkal papyrus, we can see a famous story, which is the story of Khufu and the magician. The story describes the first three kings of the Fifth Dynasty as the sons of Luther, the priest of the sun god. Of course, this story is not true, but from another side it reflects the widespread spread and great influence of the belief in pulling the gods at that time. The fifth generation of kings often spelled the name of La into their own names to show their dependence on La God. At the same time, the important "son's name of La" was also produced in this era and was regarded as one of the five titles of the king. These kings acceded to the throne under the intervention of the priests of Rabat, and naturally paid tribute to Rabat and his priests. The status of priests in Egypt at this time is not the same as that in the early dynasty. They carry out various religious activities in temples all over the country and offer sacrifices to the gods. They are also responsible for offering sacrifices to kings and nobles. Although they are not as rich and powerful as the later priests politically and economically, their influence cannot be ignored. While the kings are constantly building temples, they are also constantly giving various benefits to temples everywhere. Kings kept donating land and sacrifices to priests everywhere. The land area ranges from El Stat to 1704 Stat. A decree from the Fifth Dynasty, named Abedos, King of Naifir Kara, also liberated the priests of Osiris from the forced labor of the state, and announced that anyone who violated this law, regardless of his status, would be severely punished. A similar Coptos decree in the Sixth Dynasty exempted sensitive priests from all royal duties. There are many similar laws, so I won't list them here. These decrees not only reflect the king's dependence on theocracy, but also reflect the continuous expansion of the temple power, and the status of priests is becoming more and more sacred and inviolable. With the continuous growth of the group of priests of La God and the continuous construction of the Temple of the Sun, the kingship has not been strengthened, but has caused a strong wave of opposition because of excessive taxes, which has produced a strong opposition force. The growing opposition made theocracy not protected by kingship. With the collapse of centralization in ancient kingdom, the worship of kingship protector began to decline slowly. Although the myth still retains the title of the father of the gods, we can see that Osiris's belief has begun to replace him among the people. In the first middle period of chaos, we saw many temples begin to become inoperable. In the conversation between the monk and Ka, the priest was quoted as saying that "the ceremony of the gods was interrupted". However, due to various political needs, the worship of local gods began to transition to the unified belief of national gods, and the initial single growth phenomenon did not appear in the first intermediate period. With the rise of dynasties everywhere, various gods appeared one after another. Montu is the local god of Thebes. With the escalation of the war between the 1 1 dynasty and the1dynasty, this god who protected the victory of the war became the family protector of the 1 1 dynasty, and in a very short time, with the unification of the1dynasty, he became the family protector. However, there is no evidence that the theocracy of Montu priests can oppose kingship. The main reason is that the unification with the Eleventh Dynasty is not firm, and the power of local governors is still great. At this time, theocracy needs the protection of kingship to avoid the terrible image of the end of the ancient kingdom, and kingship should also balance the relationship between theocracy and local forces. This can't help but remind us of the triangular checks and balances between local governors, popes and imperial powers in medieval Europe. In addition, Montu's national beliefs did not spread widely and were soon replaced by other gods. This new god is the Amon revered by the 12 dynasty, and a new force gained by the usurpation of the throne by the prime minister of the 1 1 dynasty. Naturally, it is impossible not to admire Montu, who is becoming more and more like a family protector. Kings of the 12 dynasty used Amon, a secret god just popular in Thebes, to fight against Montu in order to avoid the expansion of the power of priests in Montu and weaken their own strength. We can see that this kind of confrontation was successful, and it was also interfered by many factors, which eventually laid the groundwork for the Egyptian kingship to be replaced by theocracy. However, in the Middle Kingdom period, before the high priests of Amon could make a difference, they were forcibly restricted from further action, because Xixos brought the second intermediate period, which was an unfortunate era in Egypt. The newly restored powerful kingdom was once again conquered by powerful nations from the north, and at the same time, Egypt's religion was also impacted to a certain extent in this era. Although the Hixos in the Delta are gradually being assimilated by Egyptian civilization, they still don't want to be fully Egyptian. At least in religion, we can see that they resisted the worship of Rashin's faith. Although they followed the traditional name of Lazi, they chose Seth, who was full of rebellious spirit, and equated it with Baal or Rashev, the god they originally believed in, so Seth had a foreign wife. The princes of Egypt were initially influenced by the Hixos, and the belief of the gods had no special significance in the fiefs of the Egyptian lords. The national worship of Amon was compressed to Thebes and lasted until the end of the 17th Dynasty. The seventeenth dynasty from Thebes suddenly had an insoluble contradiction with the Hyksos dynasty in the north. In this case, Egypt needs a belief to maintain its internal unity and coordination. The belief in Seth, like Hixos, is naturally not enough, and Rashin's holy land is also in the north. The best religion is undoubtedly the faith of Amon. Their holy land in Thebes, once regarded as a national god, has a strong influence in various places, fully representing the spirit of Egypt and enough appeal. Similarly, the priests in Amon also need strong kingship to protect their own interests, hoping to restore the national worship to the level of the twelfth dynasty. Therefore, theocracy and kingship are closely combined. In the Zionist War, we can see that Amon's faith and his priests made great contributions, and the kings also gave the temple of Amon rich materials and land after each victory to thank Amon for his blessing and the contributions of the priests. With the expulsion of Hixos from Egypt, the high priests of Amon also gained rich benefits and had enough ability to indirectly influence the rule of the country through a series of mysterious ceremonies. The only record of ancient Egyptian prophets is tarot cards, a secret library specially made by ancient Egyptian prophets to preserve the secrets of life, and the profession of priests is often prophetic in ancient Egypt.