DOCSLIB.ORG

Teacher's Guide for Calliope

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Teacher’s Guide for Calliope Majestic Karnak, Egypt’s Home of the Gods September 2009 Teacher’s Guide prepared by: Nancy Attebury, B.S. Elementary Ed., M.A. Children’s Literature. She is a children’s author from Oregon. In the Beginning pg. 4 (Drawing conclusions) Use pgs. 3 and 4 and the facts below to get answers. FACT: Karnak structures are north of Luxor today, but were inside the city of Thebes long ago. QUESTION 1: How would the area of Thebes compare in size to the city of Luxor? FACT: Karnak was the site of local festivals. QUESTION 2: What good would it do to have Karnak in the middle of Thebes instead of on the edge? FACT: King Montuhotep II, a 11th Dynasty king, conquered many centers of power. QUESTION 3: Why could Montuhotep II unify Egypt? FACT: Set and Horus poured “the waters of life” over the pharaoh Seti I. QUESTION 4: Why were the “waters of life” important to a ruler? Karnak Grows pg. 5 (Gathering information) Place Hatshepsut, Senwosret, Amenhotep III, Thurmose III, and Amenhotep I in the correct blanks. Ruler’s name What the ruler did Added a new temple to honor Mut, Amun’s wife. Added a building that became the Holy of Holies. It was called Akh-Menu Remodeled a temple that had been damaged by floodwaters. Made a temple four times larger than it was before. Destroyed the front of Senwosret’s old temple. A Beehive of Activity pg. 8 (Deducing) Use the article from p. 8 and the map plans on p. 11 to mark the statements as true or false. 1. _______ The lake inside the Temple of Amun-Re is longer than the lake in the precinct of Mut. 2. _______ The precinct of Montu is smaller than the precinct that honors Amun-Re’s wife. 3. _______ There are five temples inside the Temple of Amun-Re. 4. _______ The temple of Amen-Re faced south. 5. _______ The great Hypostyle is between the Second and Third Pylon 6. _______ A massive mud-brick wall was built during the 19th Dynasty to make the Amun-Re Enclosure. Celebrating Opet pg. 11 (Group work) 3 groups Have each group research one festival-- the Opet Festival, the Festival of the Beautiful Valley (sometimes called the Beautiful Festival of the Valley), or the Heb Sed Festival. Ask each group to tell why the festival was held, where it was held, when it was held, and what kind of activities took place. Use the article and the websites below to gather the group information. http://www.touregypt.net/featurestories/festival.htm http://www.philae.nu/akhet/Opet.html http://www.philae.nu/akhet/FeastofValley.html Standing Guard pg. 14 (Reasoning) 1. Why did columns have a marsh-plant theme? 2. What names were inscribed on the columns? 3. How did the walls “talk”? 4. What did the outer walls of the Hypostyle Hall show? 5. How did the ordinary people know where to stand in the Hypostyle Hall? When First is Last pg. 18 (Creative art) Pretend you are in power today. Make a class list of decorative scenes to put on a pylon that show peaceful scenes instead of violent scenes when meeting others. Draw a pylon with a peaceful scene. Let’s Take a Closer Look pg. 20 (Creative art and language) Work in small groups. Use drawings of animals, people, or plants to create a hieroglyphics alphabet for letters A-Z. Write your own name with the symbols. Share your alphabet and name with the class. The Gods at Karnak pg. 24 (Interviewing) Pretend the Gods Amun, Mut, Montu, Min, and Khonsu are visiting your room. Refer to the article and write a question for each god. Take turns being a god and answer a question asked by a classmate. Make sure everyone gets to answer a question. The Royal Deities pg. 32 (Vocabulary) Choose 6 words and create 6 sentences that could be true about gods. harmony rituals heritage dynasty patron propaganda beautified feat liberation exotic legitimate purified Twins! Hatshepsul’s Obelisks pg. 36 (Measuring and researching) Work on the playground. Measure and mark the height (length) of the four (4) obelisks mentioned as they would have been when still in the quarry. Check out pictures of world obelisks. To do so, type the following into a search engine. “Obelisk of Rome” “Obelisk of United States” “Obelisk of Turkey” “Obelisk of London” “Obelisk of Paris” Akhenaten at Karnak pg. 38 (Ordering) Number the statements 1-6 in the order they happened. ____ Tut returned the capital to Thebes. ____ Horemheb tried to remove Akhenaten and his family from history. ____ Amunhotep deprived other priests of power. ____ Amunhotep added things to the Karnak temple. ____ The Aten temple was constructed of small blocks. ____ The capital city was moved north of Thebes. End of an Era pg. 40 (Reading for understanding) Work with a partner. Divide the questions so you each have 4. Use the article to find your answers and share them with your partner. 1. Why did Thebes lose its importance? 2. Who came to power in the fourth century? 3. What part of Karnak did Constantine have moved to Rome? 4. What happened to Karnak’s Festival Hall? 5. How did it come to be that no one could read the temple inscriptions? 6. What kind of powers did some people think the temple ruins possessed? 7. When did restoration begin on Karnak? 8 . What happens with Karnak today? Answer Key: In the Beginning pg. 4 1. It was larger than Luxor. 2. It was easier for more people to get to its celebrations. 3. Because he conquered many centers of power. 4. The “waters of life” keep everything going. Karnak Grows pg. 5 Ruler’s name What the ruler did Amenhotep III Added a new temple to honor Mut, Amun’s wife. Thurmose III Added a building that became the Holy of Holies. It was called Akh-Menu Amenhotep I Remodeled a temple that had been damaged by flood waters. Senwosret Made a temple four times larger than it was before. Hatshepsut Destroyed the front of Senwosret’s old temple. A Beehive of Activity pg. 8 1. F 2. T 3. F 4. F 5. T 6. F Standing Guard pg. 14 1. To refer to the environment of the island of creation. 2. Names of kings who built the hall. 3. The inscriptions told a story. 4. The military achievements of kings. 5. The rekhyt marked the place. Akhenaten at Karnak pg. 38 __5__ Tut returned the capital to Thebes. __6__ Horemheb tried to remove Akhenaten and his family from history. __2__ Amunhotep deprived other priest of power. __1__ Amunhotep added things to the Karnak temple. __3__ The Aten temple was constructed of small blocks. __4__ The capital city was moved north of Thebes. End of an Era pg. 40 1. Other people conquered it 2. Roman emperor Constantine 3. An obelisk 4. It was converted to a church 5. Egyptians became Christian or Muslim and began speaking Arabic 6. Magical power 7. After 1858 8. It is an open-air museum that many people visit and many people work to preserve it .
Recommended publications
  • Egyptian Interest in the Oases in the New Kingdom and a New Stela for Seth from Mut El-Kharab

    Egyptian Interest in the Oases in the New Kingdom and a New Stela for Seth from Mut El-Kharab

    Egyptian Interest in the Oases in the New Kingdom and a New Stela for Seth from Mut el-Kharab Colin Hope and Olaf Kaper The study of ancient interaction between Egypt and the occupants of regions to the west has focused, quite understandably, upon the major confrontations with the groups now regularly referred to as Liby- ans from the time of Seti I to Ramesses III, and the impact these had upon Egyptian society.1 The situ- ation in the oases of the Western Desert and the role they might have played during these conflicts has not received, until recently, much attention, largely because of the paucity of information either from the Nile Valley or the oases themselves. Yet, given their strategic location, it is not unrealistic to imagine that their control would have been of importance to Egypt both during the confrontations and in the period thereafter. In this short study we present a summary of recently discovered material that contributes sig- nificantly to this question, with a focus upon discoveries made at Mut el-Kharab since excavations com- menced there in 001,3 and a more detailed discussion of one object, a new stela with a hymn dedicated to Seth, which is the earliest attestation of his veneration at the site. We hope that the comments will be of interest to the scholar to whom this volume is dedicated; they are offered with respect, in light of the major contribution he has made to Ramesside studies, and with thanks for his dedication as a teacher and generosity as a colleague.
  • Precinct of Mut at South Karnak

    Precinct of Mut at South Karnak

    COPYRIGHTED MATERIAL / FOR PROMOTIONALPURPOSE ONLY COPYRIGHTED MATERIAL / FOR PROMOTIONALPURPOSE ONLY COPYRIGHTED MATERIAL / FOR PROMOTIONALPURPOSE ONLY The American University in Cairo Press Cairo New York First published in 2021 by The American University in Cairo Press 113 Sharia Kasr el Aini, Cairo, Egypt One Rockefeller Plaza, 10th floor, New York, NY 10020 www.aucpress.com Copyright © 2021 by Richard A. Fazzini and Betsy M. Bryan All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher. Dar el Kutub No. 19391/19 ISBN 978 977 416 973 1 Dar el Kutub Cataloging-in-Publication Data Fazzini, Richard A. The Precinct of Mut at South Karnak: an Archeaological Guide, Richard A. Fazzini, Betsy M. Bryan.— Cairo: The American University in Cairo Press, 2021. p. cm. ISBN 978 977 416 973 1 COPYRIGHTED MATERIAL / FOR PROMOTIONALPURPOSE ONLY 1. Egypt, Antiquities I. Bryan, Betsy M. 932 1 2 3 4 5 25 24 23 22 21 Designed by Rafik Abousoliman Printed in China Table of Contents Who Was Mut? 7 Eye of Re Goddesses 7 Stories of Sekhmet and the Eye of Re 8 Sekhmet Statues 10 The Mut Precinct: Exploration 13 Tomb of Khabekhenet 14 Early Exploration 15 Modern Exploration 18 The Early Mut Precinct 19 The Precinct Entrance 21 Between the Propylon and the Mut Temple 22 The Horwedja Chapel 23 The Mut Temple 25 The Porches 26 The Hut-ka Chapel of Nesptah 27 COPYRIGHTED
  • Two Semi Erased Kushite Cartouches in the Precinct of Mut at South Karnak

    Two Semi Erased Kushite Cartouches in the Precinct of Mut at South Karnak

    two semi-erased kushite cartouches in the precinct of mut 95 TWO SEMIERASED KUSHITE CARTOUCHES IN THE PRECINCT OF MUT AT SOUTH KARNAK Richard A. Fazzini Brooklyn Museum William Murnane is perhaps best known for his of his theory: Claude Traunecker and Françoise work in New Kingdom Egypt, but his interests Le Saout of the Centre Franco-Égyptien d’Étude were more far ranging than that. For example, des Temples de Karnak arranged for a latex cast in the 1990s he became involved with the ques- to be made of the cartouche on the stela, and both tion of the name of Taharqa in the entrance way they and Bill agreed that the traces must belong of the Second Pylon of the Temple of Amun at to Nefertumkhure, the prenomen of Taharqa.5 Karnak.1 The same prenomen exists in a crypt in the Mut Much earlier, soon after I began work in the Temple (Fig. 2). Precinct of Mut at South Karnak in 1976, I ben- Margaret Benson and Janet Gourlay reported efited from conversations with Bill concerning that they uncovered crypts in “Room f,” which is Ptolemaic inscriptions at the site. At the time, Bill the Mut Temple’s central bark shrine (Fig. 3) and was also engaged in attempting to establish the another chamber which they did not specify. They date of a much damaged stela in the first court described these as “small stone-lined vaults, too of the Amun Temple before the south wing of low to stand upright in, and had probably been the Second Pylon (Fig.
  • The Secret Name of Ra

    The Secret Name of Ra

    Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent.
  • Ancient Egyptian Dieties

    Ancient Egyptian Dieties

    Ancient Egyptian Dieties Amun: When Amun’s city, Thebes, rose to power in the New Kingdom (1539-1070 B.C.), Amun became known as the “King of the Gods.” He was worshipped as the high god throughout Egypt. Able to take many shapes, Amun was sometimes shown as a ram or goose, but was usually shown in human form. He is fundamentally a Creator God and his name, Amun, means “The Hidden One.” Amun-Re: Originating in the Middle Kingdom, (2055 - 1650 B.C.), Amun-Re is a fusion of the Gods Amun and Re. He combined the invisible power of creation and the power visible in heat and light. Anubis: Usually represented as a black jackal, or as a human with a canine head, Anubis was a guardian of mummies, tombs, and cemeteries, as well as an escort of the deceased to the afterlife. Atum: According to the most ancient Egyptian creation myths, Atum is the creator of the world. He also brought the first gods Shu (air), Tefnut (water), Geb (earth), and Nut (sky) to Egypt. He is also god of the setting sun. Atum was represented in many forms such as a human, a human with the head of a ram, and a combination of an eel and a cobra. Bastet: Originating as early as Dynasty II (2820-2670 B.C.), Bastet was represented as a cat or a woman with a lioness’s head. She eventually became Egypt’s most important “cat goddess.” If Bastet took the form of a cat she was considered content, but if Bastet was a lioness she was considered an angry goddess.
  • The Covenant with Mut: a New Interpretation of Isaiah 28:1-22

    The Covenant with Mut: a New Interpretation of Isaiah 28:1-22

    Vêtus (Î) Testamentum BRILL Vêtus Testamentum 60 (2010) 212-240 bnll nl/vt The Covenant with Mut: A New Interpretation of Isaiah 28:1-22 Christopher Β. Hays* Fuller Theological Seminary, Pasadena, CA, United States Abstract Many difficulties and perplexities in Isa 28 1-22 can be resolved by reading the text as a con­ demnation of the Judeans' seeking protection from Assyria by means of a covenant with one of Egypt's major deities, the mother goddess Mut Her close association with the Egyptian throne would have given her the "right" to make a covenant, her protective aspect explains why those in distress would seek her, her motherhood explains why the Judeans who seek her are charac­ terized as children, the prominence of drunkenness and flowers in her cult explains the appear­ ance of those elements in Isaiah 28 She also was associated with the underworld as a protectress of the dead, and it is likely that her name sounded very much like the Hebrew word ΠΙΟ, "death", making Isaiah's double entendre a natural play on words Other features of the text such as the overwhelming flood refer to the Neo-Assynans, Isaiah warns that Egypt and Mut cannot protect Judah from their assault Keywords cult of the dead, Egypt, death, Israelite religion, wordplay, paronomasia, syncretism, drunkenness Isaiah 28:1-22, which revolves around the reference to a "covenant with mwi\ has been subject to numerous interpretations. Although much of the work that has been done is helpful and basically accurate, the passage still seems at best a bit disjointed, due
  • Glossary Ancient Egyptian Art and Culture

    Glossary Ancient Egyptian Art and Culture

    Ancient Egyptian Art and Culture Glossary Africa Africa is the world's second-largest and second most-populous continent, after Asia. At about 12 million square miles it covers 20% of the Earth's total land area. Egypt is located on the Northeast corner of the African continent. Amphora A large pottery or stone vessel, usually with one or more handles and used as storage or transport container for liquids or solids. Amulet A small token, such as a hieroglyphic symbol or figurine of a god, believed to provide magical protection or other benefits to its wearer. Ankh The ankh is a hieroglyphic symbol meaning “life” and “to live.” lt was worn by many ancient Egyptians as an amulet, and is frequently depicted in art being extended by the gods. Apis Bull The Apis bull was a sacred oracle housed in the temple of Ptah at Memphis. The bulls were well treated throughout their lifetimes, given divine status as the embodiment of the god Ptah, and were mummified upon death. The Apis bulls, and later the mothers of the Apis bulls (sacred to Isis) were buried at Saqqara. Artistic perspective Egyptians used variations in size to indicate importance in their art. Viewpoints also changed within images to show the strongest characteristics of objects and people. Faces were always shown in profile, eyes were large, and legs were often shown in exaggerated poses. Artifact An artifact is something that was made by a person in the distant past. Clothing, pottery, furniture, tools, and art are all artifacts. Atef The atef is a crown with an ostrich plume on each side and horizontal ram’s horns underneath.
  • Dates and Precursors of the Opet Festival

    Dates and Precursors of the Opet Festival

    Dates and precursors of the Opet Festival 著者 Fukaya Masashi journal or 哲学・思想論叢 publication title number 33 page range 128(1)-100(29) year 2015-01-31 URL http://hdl.handle.net/2241/00126612 Dates and precursors of the Opet Festival Masashi FUKA Y A* Introduction The Festival of Opet was one of the most major religious celebrations in Egypt. It lasted as many as twenty-seven days in the middle of the inundation season under Ramses III in the Twentieth Dynasty (Table l). In this paper, I will first attempt to examine dates attested in various texts from the New Kingdom onwards, and their association with the cycles of the Nile and the moon. the latter of \vhich has not been explored in the context of this celebration. Secondly, its historical development from before the New Kingdom is explored in view that some earlier rituals foreshadowed the Opet Feast. Egyptian calendrical system was very complex, and thus detailed discussion on this subject is beyond the scope of this article.uJ However. it is useful to delineate the civil calendar, because it is relevant to the essential part of the present examination. Often wrongly designated 'the lunisolar calendar'. it was neither based on the lunar cycle nor the solar cycle in a strict sense. The year consisted of 365 days, divided into three seasons: Inundation Ub.t), Emergence (of crops: p1~t). and Harvest CS'mw). Each season was a group of four months of thirty days. To complement these 360 days, five days, which modern scholars call the epagomenal days, were added to the end of the year.
  • UCLA Encyclopedia of Egyptology

    UCLA Encyclopedia of Egyptology

    UCLA UCLA Encyclopedia of Egyptology Title Feathers Permalink https://escholarship.org/uc/item/4737m1mb Journal UCLA Encyclopedia of Egyptology, 1(1) Author Teeter, Emily Publication Date 2010-09-25 Peer reviewed eScholarship.org Powered by the California Digital Library University of California FEATHERS الريش Emily Teeter EDITORS WILLEKE WENDRICH Editor-in-Chief Area Editor Material Culture University of California, Los Angeles JACCO DIELEMAN Editor University of California, Los Angeles ELIZABETH FROOD Editor University of Oxford JOHN BAINES Senior Editorial Consultant University of Oxford Short Citation: Teeter, 2010, Feathers. UEE. Full Citation: Teeter, Emily, 2010, Feathers. In Willeke Wendrich (ed.), UCLA Encyclopedia of Egyptology, Los Angeles. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz00256swd 1054 Version 1, September 2010 http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz00256swd FEATHERS الريش Emily Teeter Federn Plumes Throughout Egyptian history, feathers appear in purely utilitarian settings and also in ritual contexts where they ornament crowns and personify deities. Feathered fans were used to signal the presence of royal or divine beings, and feathers identified certain ethnic types. Feathers are known from representations and also actual examples recovered primarily from tombs. ظھر الريش عبر تاريخ مصر القديمة في سياقات نفعية بحتة، باﻹضافة إلى بعض السياقات الطقسية حيث استخدم الريش لتزيين التيجان ولتمثيل اﻵلھة؛ واستخدمت المراوح الريشية لﻹشارة إلى وجود كائنات ملكية او إلھية، كما ميز الريش بعض اﻹنتماءات العرقية. يعرف الريش من خﻻل ظھوره ممثﻻً بمناظر بالمقابر والمعابد وأيضاً من خﻻل العثور على أمثلة حقيقية لريش تأتي أغلبھا من المقابر. eathers appear frequently in ancient Egyptian iconography, F they are referred to in texts, and they are incorporated into hieroglyphic writing.
  • Sacred Deities of Ancient Egypt: Ferocity and The

    Sacred Deities of Ancient Egypt: Ferocity and The

    ARAS Connections Issue 3, 2021 SACRED DEITIES OF ANCIENT EGYPT: FEROCITY AND THE FEMININE & MOON AND EARTH AS EXPRESSIONS OF THE DIVINE MASCULINE Jacqueline Thurston The images in this paper are strictly for educational use and are protected by United States copyright laws. 1 Unauthorized use will result in criminal and civil penalties. ARAS Connections Issue 3, 2021 THERE ARE MEMORIES THAT WILL BECOME STORIES I entered Luxor Temple, one among a jostling throng of tourists. Spontaneously, I glanced back over my shoulder. I was gobsmacked—there is no other word to describe the physical force of my experience—by the sight of a beautiful low relief carving in black stone of Seshat. Over her linen dress, the goddess wore the pelt of a leopard, a garment traditionally worn by sem priests who knew the sacred secrets necessary to prepare the deceased for burial. Seshat faces an inner wall. Her placement means she remains hidden and thus usually goes unseen. Only an accidental turn of the head at precisely the right moment reveals her presence. Understand that in this moment of confrontation, I did not know her name. I did not know she was the mistress of all forms of writing, ranging from lists of captured slaves and bounty to sacred religious texts. I did not know that the precise meaning of Seshat’s enigmatic headdress remains unknown. Fully clothed in a linen dress, the claws of a leopard brushing against her arms and legs, counting the years of the reign of the pharaoh, graced by her mysterious emblem, Seshat launched me on a journey that would span a decade.
  • Sample Text Template

    Sample Text Template

    SHIP OF THE GOD: THE AMUN-USERHET IN NEW KINGDOM EGYPT A Thesis by MEGAN ELIZABETH COLLIER Submitted to the Office of Graduate and Professional Studies of Texas A&M University in partial fulfillment of the requirements for the degree of MASTER OF ARTS Chair of Committee, Shelley Wachsmann Committee Members, Deborah Carlson Kevin Glowacki Head of Department, Cynthia Werner December 2013 Major Subject: Anthropology Copyright 2013 Megan Elizabeth Collier ABSTRACT The Amun-Userhet was a ship which played a crucial role in the development of religious thought in New Kingdom Egypt. The pharaoh and his entourage sailed down the Nile on its deck as part of a religious celebration called the Opet festival. This festival commemorated the annual renewal of the royal Ka and reinforced the order of the universe. This ship was the bridge between the human world and the divine. No one has found any archaeological remains of the ship, but iconography, artifacts that would have adorned a miniature version of the Amun-Userhet, and written sources offer an accurate depiction. From this evidence we know that this ship was gilded and covered in precious gems. It also had a specific formula of symbols attached to it that can give us insight into its function in New Kingdom religion. Through the review of the surviving iconography, artifacts, and written accounts of the Amun-Userhet, this thesis looks at the role this ship played in the development of New Kingdom religion. This ship was not only the bridge between the human and divine, but was also the bridge between the state religion of the Old and Middle Kingdom and the new idea of personal piety that arose in the New Kingdom.
  • The Identity of Amun-Re in Luxor Temple Haitham T

    The Identity of Amun-Re in Luxor Temple Haitham T

    Haitham T. Sotohy (JAAUTH), Vol. 20 No. 4, (2021), pp. 68-82. The Identity of Amun-Re in Luxor temple Haitham T. Sotohy Assistant professor of Tour Guiding, Tour Guiding Department, Higher Institute for Tourism and Hotels (EGOTH) at Luxor. ARTICLE INFO ABSTRACT Keywords: Amun-Re has two forms worshipped in Karnak and Luxor Amun of Karnak; temple. The two forms of Amun are represented in Luxor Amun of Luxor temple and connected in the Opet festival. Amun of Karnak temple; Opet appears with special titles related to his worship; he is titled festival; Southern nsw ntrw xnty Ipt-swt, nb nswt tAwy, and other titles. Amun sanctuary. of Luxor temple appears as creator ithyphallic god with titles like; Imn-Ra n ipt-rsyt, Imn-Ra kA mwt.f xnty ipt.f, and other titles. The study of the scenes of Luxor temple shows the double identity of Amun-Re. The two forms of Amun are encountered and they are represented in all parts of the temple. The study will shed light upon the real function of (JAAUTH) Luxor temple and the myth of Amun in the New kingdom period in Thebes. Luxor temple is the southern sanctuary of Vol. 20, No. 4, Amun, where a primitive form of Amun was worshiped as (2021), creator god. In the Opet festival the god Amun of Karnak PP. 68-82. visits Amun of Luxor temple to be regenerated for coming year. In this context, the two forms of Amun and the two temples are connected in the Opet festival and form the most important landmark in the religion of new kingdom Thebes.