The Temple of Luxor

The Great Pylon - the entrance of the Temple of Luxor


A seated colossus of Ramesses II at the entrance


The name Luxor represents both the present-day metropolis that was ancient Thebes, and the temple on the eastern bank which adjoins the town. "Luxor" derives from the Arabic al-uksur, meaning "fortifications". That name in addition was adapted from the Latin castrum which referred to the Roman fort built around the temple in the later third century AD. The temple of Luxor has, since its inception, always been a sacred site. After Egypt's pagan period, a Christian church and monastery was located here, and after that, a mosque (13th century Mosque of Abu el-Haggag) was built that continues to be used today.


The Mosque of Abu Haggag



The Mosque of Abu Haggag is a mosque which stands atop the ruins of Luxor Temple, an Ancient Egyptian centre of worship dating back to the reign of Pharaoh Amenhotep III in the 14th century BC.

Although its positioning atop the pharaonic columns seems both precarious and invasive, the Mosque of Abu Haggag (or Abu l-Haggag) must be seen as more than just a coincidental intruder. First, when the mosque was built, large parts of the temple were covered with earth. Secondly, it is not uncommon for a religious kinship between ancient Egyptian cult places and the local version of popular Islam to be recreated. When the pharaonic temple was unearthed in the late 19th century, locals fiercely resisted any attempt to tear down the mosque. For them, the geographical position was important, and a new mosque also dedicated to Abu Haggag has never become very popular





In ancient Egypt the temple area now known as Luxor was called Ipt rsyt, the "southern sanctuary", referring to the holy of holies at the temple’s southern end, wherein the principal god, Amun "preeminent in his sanctuary", dwelt. His name was later shortened to Amenemope. This Amun was a fertility god, and his statue was modeled on that of the similarly Min of Coptos. He also has strong connections to both Karnak and West Thebes.

Known in ancient times as "the private sanctuary (Opet) of the south," the temple proper is located south of Karnak. The present temple is built on a rise that has never been excavated and which may conceal the original foundations. The early building may rest on a no longer visible older structure dating back to the 12th Dynasty. However, since neither the cult nor any part of the temple appears to predate the early 18th Dynasty; the few Middle Kingdom fragments found here more probably came from elsewhere and were transported to Luxor after the original buildings were dismantled.








Statues of Ramesses II


The earliest reference to the temple comes from a pair of stelae left at Maasara quarry, in the hills east of Memphis, inscribed in regnal year 22 of the reign of Ahmose, c. 1550 BC. The text records the extraction of limestone for a number of temples including the "Mansion of Amun in the Southern Sanctuary." But structural evidence appears at Luxor only during the co-rule of Hatshepsut and Tuthmosis III c 1500 BC. These elements are now built into the triple shrine erected by Ramesses II, c 1280 BC, the most substantial remnant of Luxor temple’s Tuthmosid phase. The shrine was erected inside the first court, in the northwest corner, and reused elements from the original chapel dedicated by Hatshepsut and Tuthmosis III.. This small building had been the last of six barque stations built along the road that brought Amun and his entourage from Karnak to Luxor every year during the Opet Festival.

The temple one sees today was built essentially by two kings, Amenhotep III, (the inner part), and Ramesses II, (the outer part). The overall length of the temple between the pylon and rear wall measures about 189.89 by 55.17 meters (623 by 181 feet).




Sitting Ramesses II Colossus

The original function of the temple of Luxor, apparently dedicated to the Theban Triad of Amun, Mut and their son Khonsu, appears uncertain. However, recent hypotheses suggest that the temple of Luxor, a collection of irregularly developed structures begun during the reign of Amenhotep III and then expanded, particularly by Ramesses II, and still further enlarged in later years, should be considered a sanctuary dedicated to the celebration of the royal ka. Hence, Luxor Temple was the power base of the living divine king, and the foremost national shrine of the king’s cult. This doctrine of divine kingship separated the Egyptians from their neighbors in Mesopotamia and from the later medieval "divine selection and right of kings" of Europe.






The pillars of the Court of King Amenhotep III

Kingship was believed to be ordained by the gods at the beginning of time in accordance with ma’at., the well-ordered state, truth, justice, cosmic order. The reigning king was also the physical son of the Creator sun-god. This divine conception and birth was recorded on the walls of Luxor Temple, at Deir el-Bahari, and other royal cult temples throughout Egypt.


Amenhotep's Colonnade

The king was also an incarnation of the dynastic god Horus, and when deceased, the king was identified with the father of Horus, Osiris. This living king was thus a unique entity, the living incarnation of deity, divinely chosen intermediary, who could act as priest for the entire nation, reciting the prayers, dedicating the sacrifices.


A road was built in the 18th Dynasty to link Karnak to the north with Luxor to the south. Although the position of this road must have coincided with the avenue seen in front of Luxor temple today, the latter, along with the sphinxes flanking it, date to the reign of Nectanebo I in the 30th Dynasty. However, it is believed that Nectanebo I only refurbished the road and lined it with new sphinxes. The mudbrick ruins on either side of the road are all that remains of the town of Luxor during the later and post-Dynastic periods.


The red granite obelisk

Six colossal statues of Ramesses II, two of them seated, flanked the entrance, though today only the two seated ones have survived. The one to the east was known as "Ruler of the Two Lands". Additionally, there were two obelisks near the entrance. One was taken to France and now stands in the center of Place de la Concorde in Paris.




The Avenue of the Sphinxes at night




Ramesses II

Dendera -The Temple of Hathor

The Temple of Hathor


Mud wall around the temple

Located rather isolated on the desert edge, about 2.5 km south-west of the Town, lay what Dendera is known for, the mostly Greco-Roman Temple Complex, Dendera, known in ancient Egyptian as Iunet or Tantere. The modern Arab town is built on the ancient site of Ta-ynt-netert which means 'She of the Divine Pillar', or Tentyra which is Greek for Dendera. It was once the capital of the 6th Nome (Pharaonic province) of Upper Egypt, also named Nikentori or Nitentori, which signifies willow wood or willow earth. Others give the derivation from the sky and fertility goddess Hathor, also associated with the Greek Aphrodite, who was specially worshiped there. The crocodile is recognized as the deity of the city and was also venerated as such in the other Egyptian cities, which caused many quarrels, notably with Ombos. It is still the seat of a titular see, suffragan of Ptolemais, in the former Roman province of Thebaid Secunda. Little is known of Christianity in that place, as only the names of two ancient bishops are given: Pachymius, companion of Melece at the beginning of the fourth century; and Serapion or Aprion, contemporary and friend of the monk St. Pachomius, who had in his diocese his celebrated convent of Tabennisi. It became the Arab Denderah, under late Ottoman rule a town of 6000 inhabitants in Qina.

The Temple of Hathor


The gateway to the temple


Relief of Hathor

The Dendera Temple complex which contains the Temple of Hathor is one of the best preserved temples, if not the best, in all Egypt. The whole complex covers some 40,000 square meters and is surrounded by a hefty mud brick enclosed wall. The present building dates back to the times of the Ptolemaic dynasty and was completed by the Roman emperor Tiberius, but it rests on the foundations of earlier buildings dating back at least as far as Khufu (pyramid builder Cheops, second king of the 4th dynasty [c. 2613–c. 2494 BC]), in which was found the celebrated zodiac now in Paris; there are also the Roman and pharaonic Mammisi (birth houses), ruins of a Coptic church and a small chapel dedicated to Isis, of the Roman or Ptolemaic epoch. The area around the temple has had extensive landscaping, and now has a modern visitor centre, bazaar and small cafeteria.






Ruins at the Temple of Hathor from various eras



Hathor






Pillars in the Hypostyle Hall with Hathor on the top


Hathor was an Ancient Egyptian goddess who personified the principles of love, beauty, music, motherhood and joy. She was one of the most important and popular deities throughout the history of Ancient Egypt. Hathor was worshiped by Royalty and common people alike in whose tombs she is depicted as "Mistress of the West" welcoming the dead into the next life. In other roles she was a goddess of music, dance, foreign lands and fertility who helped women in childbirth, as well as the patron goddess of miners.


Ruins of a chapel inside the temple




The cult of Hathor pre-dates the historical period and the roots of devotion to her are, therefore, difficult to trace, though it may be a development of predynastic cults who venerated the fertility, and nature in general, represented by cows.


Relief of Hathor




Relief scenes of the gods on the outside walls

Hathor is commonly depicted as a cow goddess with head horns in which is set a sun disk with Uraeus. Twin feathers are also sometimes shown in later periods as well as a menat necklace. Hathor may be the cow goddess who is depicted from an early date on the Narmer Palette and on a stone urn dating from the 1st dynasty that suggests a role as sky-goddess and a relationship to Horus who, as a sun god, is "housed" in her.


Inside the Temple of Hathor

The Ancient Egyptians viewed reality as multi-layered in which deities who merge together for various reasons, whilst retaining divergent attributes and myths, were not seen as contradictory but complementary. In a complicated relationship Hathor is at times the mother, daughter and wife of Ra and, like Isis, is at times described as the mother of Horus, and associated with Bast.


A relief of Bes

The cult of Osiris promised eternal life to those deemed morally worthy. Originally the justified dead, male or female, became an Osiris but by early Roman times females became identified with Hathor and men with Osiris.



Ruins on the grounds of the Temple of Hathor

Abydos

Abydos is the common English name of one of the most ancient cities of Upper Egypt. It is located about 11 kilometres (6.8 mi) west of the Nile at latitude, near the modern Egyptian towns of el-'Araba el Madfuna and al-Balyana. The city was called Abdju in the ancient Egyptian language meaning "the hill of the symbol or reliquary", a reference to a reliquary in which the sacred head of Osiris was preserved.

Considered one of the most important archaeological sites of Ancient Egypt, the sacred city of Abydos was the site of many ancient temples, including a Umm el-Qa'ab, a royal necropolis where early pharaohs were entombed. These tombs began to be seen as extremely significant burials and in later times it became desirable to be buried in the area, leading to the growth of the town's importance as a cult site.




Today, Abydos is notable for the memorial temple of Seti I, which contains an inscription from the nineteenth dynasty known to the modern world as the Abydos King List. It is a chronological list showing cartouches of most dynastic pharaohs of Egypt from Menes until Ramesses I, Seti's father. The Great Temple and most of the ancient town are buried under the modern buildings to the north of the Seti temple. Many of the original structures and the artifacts within them are considered irretrievable and lost; many may have been destroyed by the new construction.

The English name comes from the Greek Άβυδος, a name borrowed by Greek geographers from the unrelated city of Abydos on the Hellespont.



Abydos was occupied by the rulers of the Predynastic period, whose town, temple and tombs have been found there. The temple and town continued to be rebuilt at intervals down to the times of the thirtieth dynasty, and the cemetery was used continuously.

The pharaohs of the first dynasty were buried in Abydos, including Narmer, who is regarded as founder of the first dynasty, and his successor, Aha. It was in this time period that the Abydos boats were constructed. Some pharaohs of the second dynasty were also buried in Abydos. The temple was renewed and enlarged by these pharaohs as well. Funerary enclosures, misinterpreted in modern times as great 'forts', were built on the desert behind the town by three kings of the second dynasty; the most complete is that of Khasekhemwy.



From the fifth dynasty, the deity Khentiamentiu, foremost of the Westerners, came to be seen as a manifestation of the dead pharaoh in the underworld. Pepi I (sixth dynasty) constructed a funerary chapel which evolved over the years into the Great Temple of Osiris, the ruins of which still exist within the town enclosure. Abydos became the centre of the worship of the Isis and Osiris cult.

During the First Intermediate Period, the principal deity of the area, Khentiamentiu, began to be seen as an aspect of Osiris, and the deities gradually merged and became regarded as one, with Osiris being assigned the epithet, Foremost of the Westerners. In the twelfth dynasty a gigantic tomb was cut into the rock by Senusret III. Associated with this tomb was a cenotaph, a cult temple and a small town known as Wah-Sut, that was used by the workers for these structures.


Temple of Seti I




The Temple of Seti I

The temple of Seti I was built on entirely new ground half a mile to the south of the long series of temples just described. This surviving building is best known as the Great Temple of Abydos, being nearly complete and an impressive sight. A principal purpose of it was the adoration of the early pharaohs, whose cemetery, for which it forms a great funerary chapel, lies behind it. The long list of the pharaohs of the principal dynasties—recognized by Seti—are carved on a wall and known as the "Abydos King List" (showing the cartouche name of many dynastic pharaohs of Egypt from the first, Narmer or Menes, until his time)- with the exception of those noted above. There were significant names deliberately left out of the list. So rare as an almost complete list of pharaoh names, the Table of Abydos, re-discovered by William John Bankes, has been called the "Rosetta Stone" of Egyptian archaeology, analogous to the Rosetta Stone for Egyptian writing, beyond the Narmer Palette.





The temple, in the shape of an L, once had a landing quay, a ramp, a front terrace, two pylons, though the outer one is mostly lost, with two courts and pillared porticoes, followed by two hypostyle halls and seven chapels, with additional chambers to the south making up the short leg of the L. Storage chambers fill the area from the southern wing to the front of the temple. The main body of the temple was symmetrical back to the seven chapels. While the L shaped floor plan of this temple is unusual, analysis seems to show that the southern wing was no afterthought, but the result of a well thought out alternative to the usual axial temple plan.






Relief scenes on the columns

At the back of the temple is an enigmatic structure known as The Osireion thought to be connected with the worship of Osiris; and probably from those chambers led out the great Hypogeum for the celebration of the Osiris mysteries, built by Merenptah. The temple was originally 550 ft (168 m) long, but the forecourts are scarcely recognizable, and the part still in good condition is about 250 ft (76 m) long and 350 ft (107 m) wide, including the wing at the side.

Except for the list of pharaohs and a panegyric on Ramesses II, the subjects are not historical, but mythological. The work is celebrated for its delicacy and artistic refinement, but lacks the life and character of that in earlier ages.


One approaches the temple through its outer courts, now ruined but with the huge tanks for the absolution of the temple's priest still visible. This was the first temple we know of in Egypt that incorporated these structures. Along the way there are also row upon row of mud brick storage annexes grouped around a stone entrance hall. The access to the temple proper is up a long flight of 42 shallow stairs

Here, the outer pylons and courts, as well as the first hypostyle hall which is relatively shallow and has two rows of twelve columns with lotus bud capitals, were hastily completed and decorated by Ramesses II. In fact, an image of him worshipping his father, along with Osiris and Isis is incorporated into the initial decorations. Most of the decorations completed by Ramesses II are inferior to those done during his father's reign, but some are interesting and noteworthy, including the depiction of him as a young boy roping a bull with his father (elsewhere in the temple). Here, we also find a number of military scenes (second courtyard). Within the first hypostyle hall, it is interesting that Ramesses II placed decorations over those of his father. Within the portico that leads to the hypostyle halls, there was once seven doors that gave way to seven processional paths through the towering clustered columns to seven chapels at the rear of the temple.


Receiving gifts from the gods Horus and Isis


Blessing from the god Amun


Offerings to the gods Horus, Isis and Osiris


Offerings of perfume, lotus and other gifts


The king, in the dress of Amun, receiving blessings


The Hypostyle Halls of the Temple of Seti I





The Osireion

The nearly subterranean temple of Osiris next to the great Temple of Seti I at Abydos was completely covered in sand in the early part of the century. When it was uncovered, it was so stylistically different from the other ruins on the site that it was quite controversial. It looks strikingly like the simple valley temple of Chephren at Giza -- simple, square columns, totally devoid of decoration.

It is built on the same axis as the Temple of Seti. Or, as some believe, the Temple of Seti was built on the axis of the much earlier cenotaph here.

There is some question as to whether Seti himself built the temple, or some earlier or later pharaoh. Stylistically, it is so different from the temples of the New Kingdom that it is almost an aberration. If Seti built this, he was breaking with the common architectural plans of his time.




The monolithic blocks of the Osireion