Interpreting Ancient Dreams: A Commentary on the Dream Stela of

Thutmose IV

In the height of the Eighteenth Dynasty, Thutmose IV, the direct son of previous king

Amenhotep II, became the Pharaoh of Egypt, but his relationship to the throne and legitimacy of

his reign is much more complicated than it seems. Despite being a direct descendant to

Amenhotep II, Thutmose IV was never named the Crown Prince; therefore, he was not

Amenhotep II’s chosen heir to the throne. It remains unknown as to whether or not he was the

first-born male of his lineage, but the fact remains clear: Thutmose IV’s rise to kingship went

against what was expected from Amenhotep II’s line. There appeared a pressure as seen before

in previous kings, to prove their legitimacy and right to the throne. Only holding power for eight

years ca. 1401-1391 BCE, Thutmose IV does not reign for long, and his military

accomplishments are nearly insignificant. Yet, he holds significance in Egyptian history and

record for his creation of the Dream Stela.

The Dream Stela is of medium rectangular shape approximately 218 centimeters wide,

360 centimeters tall, and 60centimeters in depth1. Its placement is unique because it stands

between the Great Sphinx’s paws in Egypt. Both can be found in Giza in Lower Egypt towards

the Delta and near to Egypt’s former capital: Memphis. The stele itself was believed to have

been built sometime in the first year of Thutmose IV’s reign, more than 1000 years after the

construction of the Great Sphinx. Much like the other temples dedicated to the gods littering all

1
Bryan, Betsy M. "The 18th Dynasty before the Amarna Period (c. 1550-1352 BC)." The Oxford History of Ancient
Egypt (2000): 254.
of Egypt, the Dream Stela’s purpose was not to exist for the masses; it held an intended audience

of one: the Sphinx himself. The stele is made from stone and appears to either be unfinished

(perhaps due to the king’s early decease) or severely damaged as most of the lower portion is

unidentifiable and illegible.

The legible inscription on the stele begins with a lengthy list of blessings and glory given

to the King, Thutmose IV. The first half is entirely consumed by his (self-inscribed) praise.

Further on, the second half of the inscription tells a narrative of King Thutmose IV as a younger

boy and his early relationship and connection to the Sphinx. He falls asleep under the shadow

and protection of the Sphinx and dreams a prophecy of the future:

One of those days it happened that the King’s Son Thut-mose came on an

excursion at noon time. Then he rested in the shadow of this great god. Sleep took

hold of him, slumbering at the time when the sun was at its peak. He found the

majesty of this august god speaking with his own mouth, as a father speaks to his

son, saying, “See me, look at me, my son, Thut-mose! I am thy father,

Harmakhis- Khepri-Re-Atum. I shall give thee my kingdom upon earth at the

head of the living. Thou shalt wear the southern crown and the northern crown on

the throne of Geb, the crown prince (of the gods). Thine is the land in its length

and its breadth, that which the Eye of the All-Lord illumines.”2

2
Dyer, Charles H.. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140, no. 559 (1983): 225-243.
In this text, it is the Sphinx speaking to Thutmose IV in his dream and promising that one

day he will hold the throne over all of Egypt. Later on, the inscription tells of Thutmose

IV waking up and commanding for offerings be made to the Sphinx for all that has been

promised to him, but at this point the writing breaks away and becomes illegible (or

possibly was never finished).

What emerges from this text are two themes that begin to shape the politics and

religion of future Egypt. First, Thutmose IV uses the Dream Stele to affirm the legitimacy

of his likely illegitimate reign. Several scholars, despite lacking evidence that proves

Thutmose IV was not the firstborn of Amenhotep II, believe he was never the intended

heir to power since he was never the Crown Prince. Douglas Petrovich believes that there

is evidence for an older son, but the most damning record remains to be the Dream Stela.

Because Thutmose IV needs the Sphinx to verify his right to reign, it is a signal that there

is overall doubt to his authority. By not only getting the blessing of the Sphinx but

claiming the Sphinx to be both a god and his father, he is declaring himself valid.3 Yet

other scholars think this argument has a lack of evidence and a reliance on conjuncture.

Charles Dyer refers to this argument being, “an argument from silence.”4 While he does

not discredit the theory that Thutmose IV was an illegitimate heir, he does not think it is

enough evidence and cannot be used to argue either way.4

3
Petrovich, Douglas. "Amenhotep II and the Historicity of the Exodus-Pharaoh." The Master’s Seminary Journal
17, no. 1 (2006): 81-110.

4
Dyer, Charles H.. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140, no. 559 (1983): 225-243.
 Ultimately, the Dream Stele cannot confirm or deny the family structure

stemming from Amenhotep’s rule into Thutmose IV’s, but it does strongly suggest a

persisting threat to his authority. Historically, when kings feel the need to

overcompensate their legitimacy and power it signifies a common doubt. Whether

through inscribed texts confirming their authority and power or placing monuments near

to famous Old Kingdom kings, Egyptian kings have always attempted to feed off the

regency of the gods and ancestors. With the additional evidence that Thutmose IV was

never named the Crown Prince, the Dream Stela no longer becomes proof that Thutmose

IV was illegitimate, but rather a result of his uncertainty to hold the throne.

While the over legitimizing process has been seen before in Egyptian history and

record, Thutmose IV instills a novel concept and lifts the status of the Sphinx to the tier

of the gods. In doing so, he also forms a mutually beneficial relationship with the Sphinx

and represents a shift where kings become more connected to the gods. The Sphinx calls

to Thutmose IV, “Look at me, see me, my son Thutmosis. I am your father, Harmakhis-

Khepri-Atum, and I shall give you the kingship on earth, in front of all the living one…

[you are] the hereditary prince.”5 Previously, the Sphinx has been understood to be a

guardian figure over Egypt6, but in the Dream Stela he is elevated much higher. Not only

is the Sphinx a deity (Harmakhis-Khepri-Atum makes up the morning, midday, and

evening sun), but he is the direct father of Thutmose IV. He is crowning Thutmose IV

5
Petrovich, Douglas. "Amenhotep II and the Historicity of the Exodus-Pharaoh." The Master’s Seminary Journal
17, no. 1 (2006): 81-110.

6
Suhr, Elmer G. "The Sphinx." Folklore 81, no. 2 (1970): 97-111. Accessed February 19, 2020.
www.jstor.org/stable/1258941.
and granting him the whole of Upper and Lower Egypt. Later on, the Sphinx promises to

always be with Thutmose IV. Their relationship becomes mutual as they promise to

protect one another:

My face is yours, my heart is yours as you are a protector to me, for my

(current) condition is like one that is in need, all my limbs (as if they were)

dismembered as the sands of the desert upon which I lie have reached me.

So run to me, to have that done which I desire, knowing that you are my

son and my protector. Come forth, and I shall be with you, I shall be your

leader.7

Thutmose IV agrees to do what the Sphinx asks and in turn, will be made the Pharaoh.

The narrative he tells in the stele states that as an offering of thanksgiving and respect for

the Sphinx he commemorates their relationship in the Dream Stele between his paws.

Thutmose IV’s language and attitude towards the Sphinx as told in his recollections

through the Dream Stele preserve the emerging theme of connections between kings and

their gods. This concept will carry on throughout the New Kingdom.

I pledge that I have acted honorably.

7
Kinnaer, Jacques. “The Ancient Egypt Site.” Translation of the Dream Stela | The Ancient Egypt Site, 2014.
http://www.ancient-egypt.org/language/anthology/fiction/dream-stela/dream-stela---translation.html.
 Bibliography

1. Bryan, Betsy M. "The 18th Dynasty before the Amarna Period (c. 1550-1352

BC)." The Oxford History of Ancient Egypt (2000): 254.

2. Dyer, Charles H.. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140,

no. 559 (1983): 225-243.

3. Kinnaer, Jacques. “The Ancient Egypt Site.” Translation of the Dream Stela | The

Ancient Egypt Site, 2014. http://www.ancient-

egypt.org/language/anthology/fiction/dream-stela/dream-stela---translation.html.

4. Petrovich, Douglas. "Amenhotep II and the Historicity of the Exodus-Pharaoh."

The Master’s Seminary Journal 17, no. 1 (2006): 81-110.

5. Suhr, Elmer G. "The Sphinx." Folklore 81, no. 2 (1970): 97-111. Accessed

February 19, 2020. www.jstor.org/stable/1258941.