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The Main Sanctuary of Amun-Re of Hatshepsut At THE MAIN SANCTUARY OF AMUN-RE IN THE TEMPLE OF HATSHEPSUT AT DEIR EL-BAHARI POLISH CENTRE OF MEDITERRANEAN ARCHAEOLOGY UNIVERSITY OF WARSAW 1 2 POLISH CENTRE OF MEDITERRANEAN ARCHAEOLOGY, UNIVERSITY OF WARSAW Franciszek Pawlicki The Main Sanctuary of Amun-Re in the Temple of Hatshepsut at Deir el-Bahari Cover: Hatshepsut offers a pellet of incense to Amun-Re. An episode of the Daily Ritual depicted in the Statue Room. Left: The red granite portal leading to the Bark Hall and to further rooms of the Sanctuary. (Photo Maciej Jawornicki) 3 THE STRUCTURE AND ITS RELIGIOUS FUNCTIONS The temple was called the “Great Mansion of the built inside the rock massif, was preceded by a God of Millions of Years of Amun Djeser-djeseru” vestibule. Its corbelled vault was protected by a thus the Main Sanctuary of Amun-Re might have a relieving construction composed of huge lime- splendid form and be of a particular character. The stone slabs. Other chapels and niches were cut localization and plan of the complex were shaped in the rock. The Sanctuary is a homogenous ar- according to the cult and the ceremonies conducted chitectonic construction which is testified by the there. A vast peristyle courtyard is a prelude to the same arrangement of block levels visible in the Sanctuary, and its western wall forms an extended walls of its chambers. According to the Egyptian façade of the Sanctuary. Its decoration composed of architectural canon, the following chambers are scenes of apotropaic character and rituals of purifi- smaller one by one. It is supposed that a temple cation with incense and fresh water before Amun sanctuary, housing the god, reflects the arrange- indicates the proximity of the Sanctuary. The ar- ment of the royal residence: throne hall, royal chitecture of the wall with its sequence of low and private room and sleeping room. The Sanctuary tall niches, points to the centrally located big en- in the precinct of Hatshepsut, devoted to Amun- trance to the Sanctuary which leads to one of them -Re and his sacred bark, was a part of the temple (drawing below). This one, housing a statue of the devoted to the royal mortuary cult. It focused all god, being an object of perpetual rituals of the the aspects of the royal ideology of Hatshepsut, Daily Cult, was located inside the Djeser-djeseru, including her connection with Amun, her divi- it means - in the “Holy of the Holiest Place”. This ne father. The queen’s Osiride statues placed in localization, which closes the main axis of the tem- the four corners of the first chamber protected the ple and being the most western inside the whole holy bark, and her cartouches placed in the tym- terraced building, secures the essential intimacy of panums of the side chapels and in the Room of the deity. In front of the temple, on an extension the Statue were protected by the names of Amun- Plan of the Sanctuary. of the main axis, a processional way was arranged, -Re. There is enough evidence to assume that Hat- 1.Bark Hall; and beyond it, on the other side of the Nile, the- shepsut, as a founder of the temple endowed with 2. Statue Room; 3-4. Chapels of the Great Ennead; re was the temple complex of Karnak; the festival royal dignity, takes place next to 5. Inner Sanctuary (from the 2nd procession with the bark of Amun-Re started from her divine father in the In- cent. BC – Ptolemaic Sanctuary); there to Deir el-Bahari. The spacious Bark Hall, ner Sanctuary as well. 6. Ptolemaic Portico. The central part of the West wall of the Upper Courtyard with entrance to the Sanctuary and relieving construction above the Bark Hall in the middle (see also p. 30 and p. 31). (Opposite)The Sanctuary inside. In the foreground the Statue Room, then the Bark Hall and the Festival Courtyard of the Upper Terrace; view from West to East, in the direction to the temple of Amun-Re in Karnak. 4 5 THE HISTORY Hatshepsut started to build the Main Sanc- niche, as well as the opposite one, devoted Thebes in the 7th century BC, celebration tuary just after her coronation (c 1473 BC). to the Great Theban Ennead under Amun’s of festival rituals came back to the temple. The features of her representation, her roy- supervision, was enlarged. The Sanctuary The Sanctuary, damaged by an earthqu- al titles, and, especially, the presence of the of Amun-Re survived in this form till the ake, underwent radical transformation in earlier deceased princess Neferure among end of the New Kingdom functioning as the reign of King Ptolemy VIII Euergetes the living persons, indicate that. Architec- a splendid repository of the holy bark and II Physcon in the first half of the 2nd cen- tonic studies prove that it was one of the cult statue. The sculptures and wall decora- tury BC. In front of the façade, a portico earliest finished complexes in the temple. tion were several times destroyed (by Tuth- was erected, made of reused blocks of the The first modification was conducted- du mosis III and Akhenaten) and restored (by destroyed Upper Courtyard colonnade. The ring an early stage of building when the Tutankhamun and Horemheb). façade arrangement and dimensions of the In the Third Intermedi- Bark Hall had been changed. The lighting ate Period (1069 – 664 BC), the of the cult statue, standing inside the Sanc- Sanctuary, as well as other com- tuary, was changed two times in the reign of partments of the Upper Terrace, Hatshepsut. The replacement of the former were used as a cemetery for royal limestone gate with the portal made of red family members, noblemen and Aswan granite was the most spectacular in- Montu priests. For a short time, novation. In the Statue Room, the northern under Montuemhat – mayor of 6 niches and skylights in the Bark Hall were blocked. The last room of the Sanctuary, then housing the cult statue of Amun-Re, was rearranged and transformed into the cult chapel of the deified Amenhotep-son-of-Hapu and Imhotep. Graffiti on the walls and discovered archaeological finds indicate that the Sanctuary was also visited in Roman times. In Byzantine times, the chapel was included into the monastery of Saint Phoibammon which flouri- shed on the Upper Terrace since the end of the 6th century AD. (Above) The corbelled vault hollowed out underneath to achieve a vaulted effect in the Bark Hall. The painted blue ceiling is covered with a layer of soot and, as the result of high temperature, the yellow painted stars changed their colour to red; these are remains of activity in Byzantine times. (Far left and centre) The Southern Chapel of the Great Theban Ennead, the Room of Cult Statue and former Inner Sanctuary. In the Ptolemaic period, in this last room, all the original limestone blocks were removed and replaced with sandstone ones. 7 AMUN-RE – THE LORD OF THE SANCTUARY In the New Kingdom, Amun, closely identified with the sun god Re, became the most popular and widely vene- rated deity. It was believed that, as a manifestation of the universal solar god he creates, sustains and regenerates life. After absorbing the attributes of the ancient Theban war god Montu, he personified the military power of the Egyptian Kingdom. His absolute supremacy in the Sanctuary is best illustrated by the decoration of the granite lintel portal above the entrance. The enthroned god takes on the form of two twin statues with their backs to one another with figures of kneeling kings set up in front of them. Scenes of the same nature and similar compositions adorn the tympanums of the eastern and western walls of the Bark Hall. As the host of the Sanctuary, he welcomes the entering Hatshepsut and impressive images of his sacred bark gracing the walls of the first shrine. It is his statue which is worshipped in scenes decorating the rear walls of the six niches in the Bark Hall, in the Statue Room and finally in the Inner Sanctuary itself. It is of significance that there is no ityphallic image of Amun in the Sanctuary rooms, even though that is the shape that the god’s processional statue took. He is depic- ted in his classic stance, enthroned or standing with a was scepter (symbol of power) in his hand, extended towards the king. The god’s titles distinguish between particular almost identical gods’ images. The variety of epithets was surely me- ant to bring to mind all his different features and functions. Significantly, the Ancient Egyptians themselves called him “Amun is rich in names”. Alongside the traditional ones, the most prestigious and eminent titles as “King of the Gods”, “Lord of the Thrones of Both Lands”, “Ruler of Thebes” or “Lord of Heaven”, several times he is endowed with epi- The figure of enthroned Amun-Re restored in the post-Amarna period. His head is adorned with a flat-topped cap pulled down on the temples, the characteristic high crown composed thets emphasizing his constant presence at Deir el-Bahari as of two ostrich feathers mounted on it. A wide necklace decorates the chest and there are ”Foremost of Djeser-djeseru”. However, no evidence of his bracelets on the arms and legs as well as a beard ceremonially curled at the end. The kilt is yellow, whereas the jacket is decorated with a characteristic feather ornament. The tympa- stone cult statue was found in the Sanctuary. num of the West wall of the Bark Hall. 8 (From left) The statue of the king holding a fan in front of the naos of Amun-Re on the southern wall of the Bark Hall.
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