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111-585: The Great Karnak Inscription is located on the west (inside) of the east wall of the Cachette Court , in the Precinct of Amun-Re of the Karnak temple complex , in modern Luxor . It runs from the fourth pylon of the great sanctuary to the eighth pylon. It was first identified by Champollion, and later partly published by Karl Richard Lepsius . It includes a record of the campaigns of this king against

222-459: A stone palette from the Naqada ;II period of prehistory ( c.  3500–3200 BC ), shows the silhouette of a cow's head with inward-curving horns surrounded by stars. The palette suggests that this cow was also linked with the sky, as were several goddesses from later times who were represented in this form: Hathor, Mehet-Weret , and Nut . Despite these earlier precedents, Hathor

333-409: A blissful afterlife. In New Kingdom funerary texts and artwork, the afterlife was often illustrated as a pleasant, fertile garden, over which Hathor sometimes presided. The welcoming afterlife goddess was often portrayed as a goddess in the form of a tree, giving water to the deceased. Nut most commonly filled this role, but the tree goddess was sometimes called Hathor instead. The afterlife also had

444-597: A complex relationship with those of sistra. Both styles of sistrum can bear the Hathor mask on the handle, and Hathoric columns often incorporate the naos sistrum shape above the goddess's head. During the Early Dynastic Period, Neith was the preeminent goddess at the royal court, while in the Fourth Dynasty, Hathor became the goddess most closely linked with the king. Sneferu , the founder of

555-484: A creation myth that adapted long-standing ideas about creation. The version from Hathor's temple at Dendera emphasizes that she, as a female solar deity, was the first being to emerge from the primordial waters that preceded creation, and her life-giving light and milk nourished all living things. Hathor's maternal aspects can be compared with those of Isis and Mut, yet there are many contrasts between them. Isis's devotion to her husband and care for their child represented

666-544: A curling wig taken from Hathor's iconography. Which goddess these images represent is not known, but the Egyptians adopted her iconography and came to regard her as an independent deity, Qetesh , whom they associated with Hathor. Hathor was closely connected with the Sinai Peninsula , which was not considered part of Egypt proper but was the site of Egyptian mines for copper, turquoise , and malachite during

777-484: A different way. She used names and titles that linked her to a variety of goddesses, including Hathor, so as to legitimize her rule in what was normally a male position. She built several temples to Hathor and placed her own mortuary temple , which incorporated a chapel dedicated to the goddess, at Deir el-Bahari , which had been a cult site of Hathor since the Middle Kingdom. The preeminence of Amun during

888-562: A front access platform and the "god's abode." This complex seems to have been founded on a large area developed by the construction of earthwork walls, without traces of older architectural remains." This stands to the east of the main temple complex. Between the sanctuary and the festival hall is an open space, and this is thought to be where the original Middle Kingdom shrines and temples were located, before their later dismantling. The Festival Hall (or Akh-menu – "the most glorious of monuments") itself has its axis at right-angles to

999-558: A healing aspect to her character, as she was said to have restored Horus's missing eye or eyes after Set attacked him. In the version of this episode in "The Contendings of Horus and Set", Hathor finds Horus with his eyes torn out and heals the wounds with gazelle's milk. Beginning in the Late Period (664–323 BC), temples focused on the worship of a divine family: an adult male deity, his wife, and their immature son. Satellite buildings, known as mammisis , were built in celebration of

1110-413: A more socially acceptable form of love than Hathor's uninhibited sexuality, and Mut's character was more authoritative than sexual. The text of the 1st century CE Insinger Papyrus likens a faithful wife, the mistress of a household, to Mut, while comparing Hathor to a strange woman who tempts a married man. Like Meskhenet , another goddess who presided over birth, Hathor was connected with shai ,

1221-406: A narrow court, there are several obelisks , one which dates from Thutmose I , and is 21.2 m high and weighs nearly 150 tons. Just beyond this is the remaining obelisk of Hatshepsut , nearly 30 m in height. Later kings blocked out the view of this from ground level, and constructed walls around it. Its companion lies, broken, by the sacred lake . These were built by Thutmose I . The Sixth Pylon

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1332-578: A ritual purpose as well. Adjoining the southern wall of Ramesses II is another wall that contains the text of the peace treaty he signed with the Hittites in the year 21 of his reign. Through the walls of the Hypostyle Hall is the mostly ruined Transverse Hall, alongside a reconstructed Third Pylon of Amenhotep III . Though much ruined, in antiquity it was quite splendid and parts of it were even plated in gold by pharaoh Amenhotep III. A vestibule

1443-617: A sanctuary of Amun was located here, until the Franco-Egyptian Center for Studies of the Temples of Karnak (CFEETK)'s inaugural 2002 season revealed symmetrical raw brick foundations more than 33 m wide in the courtyard of the sixth pylon, about thirty meters west of the Middle Kingdom courtyard. Five years of work have uncovered a religious complex approximately 70 m wide by more than 100 m long, "probably composed of concentric enclosures and peribolus walls surrounding stores,

1554-470: A sexual aspect. In the Osiris myth, the murdered god Osiris was resurrected when he copulated with Isis and conceived Horus. In solar ideology, Ra's union with the sky goddess allowed his own rebirth. Sex therefore enabled the rebirth of the deceased, and goddesses like Isis and Hathor served to rouse the deceased to new life. But they merely stimulated the male deities' regenerative powers, rather than playing

1665-465: A single entity". Hathor's diversity reflects the range of traits that the Egyptians associated with goddesses. More than any other deity, she exemplifies the Egyptian perception of femininity . Hathor was given the epithets "mistress of the sky" and "mistress of the stars", and was said to dwell in the sky with Ra and other sun deities. Egyptians thought of the sky as a body of water through which

1776-565: A sistrum or a menat necklace. The sistrum came in two varieties: a simple loop shape or the more complex naos sistrum, which was shaped to resemble a naos shrine and flanked by volutes resembling the antennae of the Bat emblem. Mirrors were another of her symbols, because in Egypt they were often made of gold or bronze and therefore symbolized the sun disk, and because they were connected with beauty and femininity. Some mirror handles were made in

1887-556: A stela now in the Cairo museum: The king made a monument for Amun, making for him a very great gateway before Amun-Re lord of the thrones of the two lands, sheathed entirely in gold, a divine image according to respect, filled with turquoise [one-half ton], sheathed in gold and numerous stones [two-thirds ton of jasper]. The like had never been made... Its pavement was made of pure silver, its front portal inset with stelae of lapis lazuli, one on each side. Its twin towers approach heaven, like

1998-515: A sun disk. She could also be represented as a lioness , a cobra , or a sycamore tree . Cattle goddesses similar to Hathor were portrayed in Egyptian art in the fourth millennium BC, but she may not have appeared until the Old Kingdom ( c.  2686–2181 BC ). With the patronage of Old Kingdom rulers, she became one of Egypt's most important deities. More temples were dedicated to her than to any other goddess; her most prominent temple

2109-465: A sycamore tree, Hathor was usually shown with the upper body of her human form emerging from the trunk. Like other goddesses, Hathor might carry a stalk of papyrus as a staff, though she could instead hold a was staff, a symbol of power that was usually restricted to male deities. The only goddesses who used the was were those, like Hathor, who were linked with the Eye of Ra. She also commonly carried

2220-576: A wide variety of roles. As a sky deity , she was the mother or consort of the sky god Horus and the sun god Ra , both of whom were connected with kingship, and thus she was the symbolic mother of their earthly representatives, the pharaohs . She was one of several goddesses who acted as the Eye of Ra , Ra's feminine counterpart, and in this form, she had a vengeful aspect that protected him from his enemies. Her beneficent side represented music, dance, joy, love, sexuality, and maternal care, and she acted as

2331-419: Is a stub . You can help Misplaced Pages by expanding it . Precinct of Amun-Re#First Court (Cachette Court) The Precinct of Amun-Re , located near Luxor , Egypt , is one of the four main temple enclosures that make up the immense Karnak Temple Complex . The precinct is by far the largest of these and the only one that is open to the general public. The temple complex is dedicated to the principal god of

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2442-484: Is a list of names of towns and peoples conquered in his campaigns in Syria-Palestine. The famous Karnak Cachette of nearly 800 stone statues and 17,000 bronze statues, as well as other artifacts were found buried here by Georges Legrain around 1903-1905. Off to the eastern side of the court is an alabaster shrine, constructed for the jubilee of Thutmose III. Constructed by Hatshepsut , the eighth pylon marks

2553-487: Is able to escape one of the possible violent deaths that the Seven Hathors have foretold for him, and while the end of the story is missing, the surviving portions imply that the prince can escape his fate with the help of the gods. Hathor was connected with trade and foreign lands, possibly because her role as a sky goddess linked her with stars and hence navigation, and because she was believed to protect ships on

2664-407: Is called the mistress of music, dance, garlands, myrrh , and drunkenness . In hymns and temple reliefs, musicians play tambourines , harps , lyres , and sistra in Hathor's honor. The sistrum , a rattle-like instrument, was particularly important in Hathor's worship. Sistra had erotic connotations and, by extension, alluded to the creation of new life. These aspects of Hathor were linked with

2775-597: Is not unambiguously mentioned or depicted until the Fourth Dynasty ( c.  2613–2494 BC ) of the Old Kingdom , although several artifacts that refer to her may date to the Early Dynastic Period ( c.  3100–2686 BC ). When Hathor does clearly appear, her horns curve outward, rather than inward like those in Predynastic art. A bovine deity with inward-curving horns appears on

2886-441: Is semi-closed. The northwest corner is a museum that requires an additional ticket to visit. Most of the southwest is an open-air assembling area containing millions of stone fragments, from small to huge, laid out in long rows, awaiting reassembly into their respective monuments. The area is not closed, as the temples of Khons and Opet both lie in this corner and are open to the public, though both are rarely visited, relative to

2997-481: Is the goddess with whom Khonsu mates to enable creation. Hathor could be the consort of many male gods, of whom Ra was only the most prominent. Mut was the usual consort of Amun , the preeminent deity during the New Kingdom who was often linked with Ra. But Mut was rarely portrayed alongside Amun in contexts related to sex or fertility, and in those circumstances, Hathor or Isis stood at his side instead. In

3108-666: Is today one of the best-preserved Egyptian temples from that time. As the rulers of the Old Kingdom made an effort to develop towns in Upper and Middle Egypt , several cult centers of Hathor were founded across the region, at sites such as Cusae , Akhmim , and Naga ed-Der . In the First Intermediate Period (c. 2181–2055 BC) her cult statue from Dendera was periodically carried to the Theban necropolis. During

3219-544: The Narmer Palette from near the start of Egyptian history, both atop the palette and on the belt or apron of the king, Narmer . The Egyptologist Henry George Fischer suggested this deity may be Bat , a goddess who was later depicted with a woman's face and inward-curling horns, seemingly reflecting the curve of the cow horns. The Egyptologist Lana Troy, however, identifies a passage in the Pyramid Texts from

3330-488: The New Kingdom ( c.  1550–1070 BC ), goddesses such as Mut and Isis encroached on Hathor's position in royal ideology, but she remained one of the most widely worshipped deities. After the end of the New Kingdom, Hathor was increasingly overshadowed by Isis, but she continued to be venerated until the extinction of ancient Egyptian religion in the early centuries AD. Images of cattle appear frequently in

3441-580: The Nile Delta , such as Yamu and Terenuthis , also had temples to her. Dendera, Hathor's oldest temple in Upper Egypt, dates to at least to the Fourth Dynasty. After the end of the Old Kingdom it surpassed her Memphite temples in importance. Many kings made additions to the temple complex through Egyptian history. The last version of the temple was built in the Ptolemaic and Roman Periods and

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3552-511: The Precinct of Mut . Most of this area is off limits to tourists, as it is under active reconstruction and excavation. Over 900 statues were discovered in 1903 by Georges Legrain buried under this open court. These had been buried there, probably in the Ptolemaic period, during one of the clearances of the complex for rebuilding or construction. On the southern side, there is a carving of Thutmose III smiting Asiatic enemies, under which

3663-565: The Ptolemaic period (305–30 BC), when Greeks governed Egypt and their religion developed a complex relationship with that of Egypt, the Ptolemaic dynasty adopted and modified the Egyptian ideology of kingship. Beginning with Arsinoe II , wife of Ptolemy II , the Ptolemies closely linked their queens with Isis and with several Greek goddesses, particularly their own goddess of love and sexuality, Aphrodite . Nevertheless, when

3774-534: The Sea Peoples . The 79-line inscription (which has now lost about a third of its content) shows the king's campaigns and eventual return with booty and prisoners. It is the longest surviving continuous monumental text from Egypt. It has been designated KIU 4246 by the Centre Franco-Égyptien d'Étude des Temples de Karnak. This article about subjects relating to Ancient Egypt

3885-590: The Theban Triad , Amun , in the form of Amun-Re . The site occupies some 250,000 m and contains many structures and monuments. The main temple itself, the Temple of Amun, covers some 61 acres. Some parts of the complex are closed or semi-closed, including large parts of the North-South Axis (the 8th, 9th, and 10th pylons ), which are under active excavation or restoration. The whole southeast corner

3996-481: The White Chapel of Senusret I . 25°43′07″N 32°39′31″E  /  25.71861°N 32.65861°E  / 25.71861; 32.65861 Hathor Hathor ( Ancient Egyptian : ḥwt-ḥr , lit.   'House of Horus', Ancient Greek : Ἁθώρ Hathōr , Coptic : ϩⲁⲑⲱⲣ , Meroitic : 𐦠𐦴𐦫𐦢 ‎ Atari ) was a major goddess in ancient Egyptian religion who played

4107-428: The artwork of Predynastic Egypt (before c.  3100 BC ), as do images of women with upraised, curved arms, reminiscent of the shape of bovine horns. Both types of imagery may represent goddesses connected with cattle . Cows are venerated in many cultures , including ancient Egypt, as symbols of motherhood and nourishment, because they care for their calves and provide humans with milk. The Gerzeh Palette ,

4218-519: The Egyptian belief that women, as the Egyptologist Carolyn Graves-Brown puts it, "encompassed both extreme passions of fury and love". Egyptian religion celebrated the sensory pleasures of life, believed to be among the gods' gifts to humanity. Egyptians ate, drank, danced, and played music at their religious festivals. They perfumed the air with flowers and incense . Many of Hathor's epithets link her to celebration; she

4329-533: The Egyptian concept of fate , particularly when she took the form of the Seven Hathors. In two New Kingdom works of fiction, the " Tale of Two Brothers " and the " Tale of the Doomed Prince ", the Hathors appear at the births of major characters and foretell the manner of their deaths. The Egyptians tended to think of fate as inexorable. Yet in "The Tale of the Doomed Prince", the prince who is its protagonist

4440-402: The Fourth Dynasty, may have built a temple to her, and Neferhetepes , a daughter of Djedefra , was the first recorded priestess of Hathor . Old Kingdom rulers donated resources only to temples dedicated to particular kings or to deities closely connected with kingship. Hathor was one of the few deities to receive such donations. Late Old Kingdom rulers especially promoted the cult of Hathor in

4551-606: The Greeks referred to Egyptian gods by the names of their own gods (a practice called interpretatio graeca ), they sometimes called Hathor Aphrodite. Traits of Isis, Hathor, and Aphrodite were all combined to justify the treatment of Ptolemaic queens as goddesses. Thus, the poet Callimachus alluded to the myth of Hathor's lost lock of hair in the Aetia when praising Berenice II for sacrificing her own hair to Aphrodite, and iconographic traits that Isis and Hathor shared, such as

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4662-470: The Hathor-cow suckling the king date to his reign, and several priestesses of Hathor were depicted as though they were his wives, although he may not have actually married them. In the course of the Middle Kingdom, queens were increasingly seen as directly embodying the goddess, just as the king embodied Ra. The emphasis on the queen as Hathor continued through the New Kingdom. Queens were portrayed with

4773-462: The Herdsman", a herdsman encounters a hairy, animal-like goddess in a marsh and reacts with terror. On another day he encounters her as a nude, alluring woman. Most Egyptologists who study this story think this woman is Hathor or a goddess like her, one who can be wild and dangerous or benign and erotic. Thomas Schneider interprets the text as implying that between his two encounters with the goddess

4884-453: The Middle and New Kingdoms. One of Hathor's epithets, "Lady of Mefkat ", may have referred specifically to turquoise or to all blue-green minerals. She was also called "Lady of Faience ", a blue-green ceramic that Egyptians likened to turquoise. Hathor was also worshipped at various quarries and mining sites in Egypt's Eastern Desert , such as the amethyst mines of Wadi el-Hudi, where she

4995-511: The New Kingdom gave greater visibility to his consort Mut, and in the course of the period, Isis began appearing in roles that traditionally belonged to Hathor alone, such as that of the goddess in the solar barque. Despite the growing prominence of these deities, Hathor remained important, particularly in relation to fertility, sexuality, and queenship, throughout the New Kingdom. After the New Kingdom, Isis increasingly overshadowed Hathor and other goddesses as she took on their characteristics. In

5106-575: The New Kingdom. Because Isis adopted the same headdress during the New Kingdom, the two goddesses can be distinguished only if labeled in writing. When in the role of Imentet, Hathor wore the emblem of the west upon her head instead of the horned headdress. The Seven Hathors were sometimes portrayed as a set of seven cows, accompanied by a minor sky and afterlife deity called the Bull of the West. Some animals other than cattle could represent Hathor. The uraeus

5217-517: The Nile and in the seas beyond Egypt as she protected the barque of Ra in the sky. The mythological wandering of the Eye goddess in Nubia or Libya gave her a connection with those lands as well. Egypt maintained trade relations with the coastal cities of Syria and Canaan , particularly Byblos , placing Egyptian religion in contact with the religions of that region . At some point, perhaps as early as

5328-404: The Old Kingdom, the Egyptians began to refer to the patron goddess of Byblos, Baalat Gebal , as a local form of Hathor. So strong was Hathor's link to Byblos that texts from Dendera say she resided there. The Egyptians sometimes equated Anat , an aggressive Canaanite goddess who came to be worshipped in Egypt during the New Kingdom, with Hathor. Some Canaanite artworks depict a nude goddess with

5439-477: The Osiris myth emerged during the Old Kingdom. Even after Isis was firmly established as Horus's mother, Hathor continued to appear in this role, especially when nursing the pharaoh. Images of the Hathor-cow with a child in a papyrus thicket represented his mythological upbringing in a secluded marsh. Goddesses' milk was a sign of divinity and royal status. Thus, images in which Hathor nurses the pharaoh represent his right to rule. Hathor's relationship with Horus gave

5550-556: The Southern Sycamore was her main temple in Memphis. At that site she was described as the daughter of the city's main deity, Ptah . The cult of Ra and Atum at Heliopolis, northeast of Memphis, included a temple to Hathor-Nebethetepet that was probably built in the Middle Kingdom. A willow and a sycamore tree stood near the sanctuary and may have been worshipped as manifestations of the goddess. A few cities farther north in

5661-555: The Vulva". At Ra's cult center of Heliopolis , Hathor-Nebethetepet was worshipped as his consort, and the Egyptologist Rudolf Anthes argued that Hathor's name referred to a mythical "house of Horus" at Heliopolis that was connected with the ideology of kingship. She was one of many goddesses to take the role of the Eye of Ra, a feminine personification of the disk of the sun and an extension of Ra's own power. Ra

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5772-501: The afterlife, just as men joined the following of Osiris. In the Third Intermediate Period (c. 1070–664 BC), Egyptians began to add Hathor's name to that of deceased women in place of that of Osiris. In some cases, women were called "Osiris-Hathor", indicating that they benefited from the revivifying power of both deities. In these late periods, Hathor was sometimes said to rule the afterlife as Osiris did. Hathor

5883-484: The beginning of the Middle Kingdom, Mentuhotep   II established a permanent cult center for her in the necropolis at Deir el-Bahari. The nearby village of Deir el-Medina , home to the tomb workers of the necropolis during the New Kingdom, also contained temples of Hathor. One continued to function and was periodically rebuilt as late as the Ptolemaic Period, centuries after the village was abandoned. In

5994-462: The birth of the local child deity. The child god represented the cyclical renewal of the cosmos and an archetypal heir to the kingship. Hathor was the mother in many of these local divine triads . At Dendera, the mature Horus of Edfu was the father and Hathor the mother, while their child was Ihy , a god whose name meant "sistrum-player" and who personified the jubilation associated with the instrument. At Kom Ombo , Hathor's local form, Tasenetnofret,

6105-585: The boundary wall. The building was erected by Thutmose III , on the site of an earlier Middle Kingdom temple. The building was later enlarged by the Ptolemies . Also known as the Temple of the Hearing Ear this temple is located to the east of the main complex, on the east–west alignment. It was built during the reign of Ramesses II. This temple is an example of an almost complete New Kingdom temple, and

6216-546: The bovine horns and vulture headdress, appeared on images portraying Ptolemaic queens as Aphrodite. More temples were dedicated to Hathor than to any other Egyptian goddess. During the Old Kingdom her most important center of worship was in the region of Memphis , where "Hathor of the Sycamore" was worshipped at many sites throughout the Memphite Necropolis . During the New Kingdom era, the temple of Hathor of

6327-579: The central core structures of the Precinct of Amun-Ra, and was in use as early as the 11th Dynasty, again implying the presence of some form of temple before the Middle Kingdom expansion. The main temple is laid out on an east–west axis, entered via a quay (now dry and several hundred metres from the Nile). The modern entrance is placed over the end of the ancient cult terrace (or tribune ), causing most visitors to miss this significant feature. Inscribed into

6438-401: The central role. Ancient Egyptians prefixed the names of the deceased with Osiris's name to connect them with his resurrection . For example, a woman named Henutmehyt would be dubbed "Osiris-Henutmehyt". Over time they increasingly associated the deceased with both male and female divine powers. As early as the late Old Kingdom, women were sometimes said to join the worshippers of Hathor in

6549-424: The consort of several male deities and the mother of their sons. These two aspects of the goddess exemplified the Egyptian conception of femininity . Hathor crossed boundaries between worlds, helping deceased souls in the transition to the afterlife . Hathor was often depicted as a cow , symbolizing her maternal and celestial aspect, although her most common form was a woman wearing a headdress of cow horns and

6660-482: The cult of Bat in the neighboring region of Hu , so that in the Middle Kingdom ( c.  2055–1650 BC ) the two deities fused into one. The theology surrounding the pharaoh in the Old Kingdom, unlike that of earlier times, focused heavily on the sun god Ra as king of the gods and father and patron of the earthly king. Hathor ascended with Ra and became his mythological wife, and thus divine mother of

6771-467: The earlier sanctuary built by Thutmose III . This sanctuary contains blocks from the earlier sanctuary and older inscriptions can still be seen. A pillar inscribed with the name of Intef II , an 11th Dynasty pharaoh , was discovered in the early 1980s. The so-called "Middle Kingdom courtyard" in the center of the Karnak complex has been investigated since the 19th century. It had been theorized that

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6882-477: The early god of Thebes, Montu . The earliest artifact found in the area of the temple is a small, eight-sided column from the Eleventh Dynasty, which mentions Amun-Ra. The tomb of Intef II mentions a 'house of Amun', which implies some structure, whether a shrine or a small temple is unknown. The ancient name for Karnak, Ipet-Sut (usually translated as 'most select of places') only really refers to

6993-454: The end of the area that is normally accessible to the public. This pylon was constructed (or at least completed) by Horemheb . It is hollow and allows access to its top, via internal staircases. Again, it was Horemheb who built this last pylon, using the Talatat from the dismantled Temple of Amenhotep IV as core building material. There are four registers of scenes around the gateway, in

7104-466: The eye goddess, who would later give birth to him. Ra gave rise to his daughter, the eye goddess, who in turn gave rise to him, her son, in a cycle of constant regeneration. The Eye of Ra protected the sun god from his enemies and was often represented as a uraeus , or rearing cobra , or as a lioness. A form of the Eye of Ra known as "Hathor of the Four Faces", represented by a set of four cobras,

7215-435: The form of Hathor, rebels against Ra's control and rampages freely in a foreign land: Libya west of Egypt or Nubia to the south. Weakened by the loss of his Eye, Ra sends another god, such as Thoth , to bring her back to him. Once pacified, the goddess returns to become the consort of the sun god or of the god who brings her back. The two aspects of the Eye goddess—violent and dangerous versus beautiful and joyful—reflected

7326-419: The four supports of the sky. Its flagpoles shine skyward sheathed in electrum. The reliefs on the pylon were later restored by Tutankhamen who also inserted images of himself. These were, in turn, later erased by Horemheb. The erased images of Tutankhamen were long thought to be of Akhenaten himself, supposedly evidence of a coregency between Akhenaten and Amenhotep III, though most scholars now reject this. In

7437-461: The hall is decorated in raised relief, and was Seti I 's work. He began to decorate the southern side of the hall shortly before he died but this section was largely completed by his son, Ramesses II . Ramesses decoration was at first in raised relief, but he quickly changed to sunk relief and then converted his raised relief decoration in the southern part of the hall, along with the few reliefs of Seti there, to sunk relief. He left Seti I's reliefs in

7548-421: The hall. Horemheb filled the interior of the pylon towers with thousands of recycled blocks from dismantled monuments of his predecessors, especially Talatat blocks from the monuments of Akhenaten along with a temple of Tutankhamen and Ay. The Second Pylon's roof collapsed in late antiquity and was later restored in Ptolemaic times. This was begun by Seti I , and completed by Ramesses II . The north side of

7659-428: The headdress of Hathor beginning in the late Eighteenth Dynasty. An image of the sed festival of Amenhotep III , meant to celebrate and renew his rule, shows the king together with Hathor and his queen Tiye , which could mean that the king symbolically married the goddess in the course of the festival. Hatshepsut , a woman who ruled as a pharaoh in the early New Kingdom, emphasized her relationship to Hathor in

7770-439: The herdsman has done something to pacify her. In " The Contendings of Horus and Set ", a New Kingdom short story about the dispute between those two gods , Ra is upset after being insulted by another god, Babi , and lies on his back alone. After some time, Hathor exposes her genitals to Ra, making him laugh and get up again to perform his duties as ruler of the gods. Life and order were thought to be dependent on Ra's activity, and

7881-647: The huge numbers of tourists who come to Karnak . Also found in that area is the Akhenaten Temple Project , in a sealed long building which contains surviving remnants of the dismantled Temple of Amenhotep IV ( Akhenaten ). The history of the Karnak complex is largely the history of Thebes . The city does not appear to have been of any significance before the Eleventh Dynasty , and any temple building here would have been relatively small and unimportant, with any shrines being dedicated to

7992-610: The inundation therefore incorporated drink, music, and dance as a way to appease the returning goddess. A text from the Temple of Edfu says of Hathor, "the gods play the sistrum for her, the goddesses dance for her to dispel her bad temper." A hymn to the goddess Raet-Tawy as a form of Hathor at the temple of Medamud describes the Festival of Drunkenness (Tekh Festival) as part of her mythic return to Egypt. Women carry bouquets of flowers, drunken revelers play drums, and people and animals from foreign lands dance for her as she enters

8103-499: The king. The text describes these exotic goods as Hathor's gift to the pharaoh. Egyptian expeditions to mine gold in Nubia introduced her cult to the region during the Middle and New Kingdoms, and New Kingdom pharaohs built several temples to her in the portions of Nubia that they ruled. Although the Pyramid Texts, the earliest Egyptian funerary texts , rarely mention her, Hathor was invoked in private tomb inscriptions from

8214-533: The late Old Kingdom that connects Hathor with the "apron" of the king, reminiscent of the goddess on Narmer's garments, and suggests the goddess on the Narmer Palette is Hathor rather than Bat. In the Fourth Dynasty, Hathor rose rapidly to prominence. She supplanted an early crocodile god who was worshipped at Dendera in Upper Egypt to become Dendera's patron deity , and she increasingly absorbed

8325-471: The late periods of Egyptian history, the form of Hathor from Dendera and the form of Horus from Edfu were considered husband and wife and in different versions of the myth of the Distant Goddess, Hathor-Raettawy was the consort of Montu and Hathor-Tefnut the consort of Shu. Hathor's sexual side was seen in some short stories . In a cryptic fragment of a Middle Kingdom story, known as "The Tale of

8436-500: The lioness goddess Sekhmet and massacres the rebellious humans, but Ra decides to prevent her from killing all humanity. He orders that beer be dyed red and poured out over the land. The Eye goddess drinks the beer, mistaking it for blood, and in her inebriated state reverts to being the benign and beautiful Hathor. Related to this story is the myth of the Distant Goddess, from the Late and Ptolemaic periods. The Eye goddess, sometimes in

8547-467: The main east–west axis of the temple. It was originally built to celebrate the jubilee ( Hed-Sed ) of Thutmose III, and later became used as part of the annual Opet Festival . In this temple, the Karnak king list , shows Thutmose III with some of the earlier kings that built parts of the temple complex. It contains the Botanical garden of Thutmosis III . This axis, with its massive pylons, heads off to

8658-489: The myth of the Eye of Ra. The Eye was pacified by beer in the story of the Destruction of Mankind. In some versions of the Distant Goddess myth, the wandering Eye's wildness abated when she was appeased with products of civilization like music, dance, and wine. The water of the annual flooding of the Nile , colored red by sediment, was likened to wine, and to the red-dyed beer in the Destruction of Mankind. Festivals during

8769-451: The name of Horemheb. Located within the outer precincts of the complex are a number of other structures, some of which are accessible to the public. The sacred lake was where priests purified themselves before performing rituals in the temple. The sound and light show is now viewed from a seating area next to the lake. This small temple lies to the north of the main Amun temple, just within

8880-455: The north wing as raised relief. Ramesses also changed Seti's names to his own along the main east–west axis of the Hall and along the northern part of the north–south processional route while respecting most of his father's reliefs elsewhere in the hall. The outer walls depict scenes of battle, Seti I on the north and Ramesses II on the south. These scenes may not show actual combat, but could have

8991-496: The original first pylon and Forecourt in the 22nd Dynasty enclosed several older structures, and meant that the original avenue of sphinxes had to be moved. These were built in the time of Seti II , and are dedicated to Amun , Mut , and Khonsu . In order to construct this kiosk, the ram-sphinx corridor was removed and the statues moved to the edges of the open court. Only one column remains in place, bearing inscriptions by Taharqa , Psamtik II and Ptolemy IV Philopator . On

9102-530: The pharaoh. Hathor took many forms and appeared in a wide variety of roles. The Egyptologist Robyn Gillam suggests that these diverse forms emerged when the royal goddess promoted by the Old Kingdom court subsumed many local goddesses worshipped by the general populace, who were then treated as manifestations of her. Egyptian texts often speak of the manifestations of the goddess as "Seven Hathors" or, less commonly, of many more Hathors—as many as 362. For these reasons, Gillam calls her "a type of deity rather than

9213-458: The provinces, as a way of binding those regions to the royal court. She may have absorbed the traits of contemporary provincial goddesses. Many female royals, though not reigning queens, held positions in the cult during the Old Kingdom. Mentuhotep II , who became the first pharaoh of the Middle Kingdom despite having no relation to the Old Kingdom rulers, sought to legitimize his rule by portraying himself as Hathor's son. The first images of

9324-521: The pylon towers as fill. These were recovered by Egyptologists in the early 20th century and led to the reconstruction of several lost monuments, including the White Chapel of Senusret I and the red chapel of Queen Hatshepsut, which are now in the open-air museum at Karnak. At the time of its construction, Amenhotep III had the Third Pylon gilded and covered with precious stones, as he relates on

9435-490: The quay led via a corridor of Sphinxes to the entrance to the second pylon , but these were moved aside when the First Pylon was constructed. Construction of the current pylon began during the 30th Dynasty , but was never totally completed. It is 113m wide and 15m thick. There are large numbers of mud bricks piled up against the inside of the pylon, and these give a clue as to how it was constructed. The construction of

9546-635: The same era, and in the Middle Kingdom Coffin Texts and later sources, she is frequently linked with the afterlife. Just as she crossed the boundary between Egypt and foreign lands, Hathor passed through the boundary between the living and the Duat , the realm of the dead. She helped the spirits of deceased humans enter the Duat and was closely linked with tomb sites, where that transition began. The necropolises , or clusters of tombs, on

9657-429: The shape of Hathor's face. The menat necklace, made up of many strands of beads, was shaken in ceremonies in Hathor's honor, similarly to the sistrum. Images of it were sometimes seen as personifications of Hathor herself. Hathor was sometimes represented as a human face with bovine ears, seen from the front rather than in the profile-based perspective that was typical of Egyptian art. When she appears in this form,

9768-480: The south side of the forecourt, there is a small temple built by Ramesses III . Inscriptions inside the temple show the king slaughtering captives, whilst Amun-Re looks on. This portal allows exit from the first court to the area to the south of the Temple of Ramesses III. It records the conquests and military campaigns in Syria-Palestine of Shoshenq I , of the Twenty-second Dynasty . This pylon

9879-528: The story implies that Hathor averted the disastrous consequences of his idleness. Her act may have lifted Ra's spirits partly because it sexually aroused him, although why he laughed is not fully understood. Hathor was praised for her beautiful hair. Egyptian literature contains allusions to a myth not clearly described in any surviving texts, in which Hathor lost a lock of hair that represented her sexual allure. One text compares this loss with Horus's loss of his divine Eye and Set 's loss of his testicles during

9990-616: The struggle between the two gods, implying that the loss of Hathor's lock was as catastrophic for her as the maiming of Horus and Set was for them. Hathor was called "mistress of love", as an extension of her sexual aspect. In the series of love poems from Papyrus Chester Beatty   I, from the Twentieth Dynasty (c. 1189–1077 BC), men and women ask Hathor to bring their lovers to them: "I prayed to her [Hathor] and she heard my prayer. She destined my mistress [loved one] for me. And she came of her own free will to see me." Hathor

10101-414: The sun god sailed, and they connected it with the waters from which, according to their creation myths , the sun emerged at the beginning of time. This cosmic mother goddess was often represented as a cow. Hathor and Mehet-Weret were both thought of as the cow who birthed the sun god and placed him between her horns. Like Nut, Hathor was said to give birth to the sun god each dawn. Hathor's Egyptian name

10212-401: The sun god. Coffins, tombs, and the underworld itself were interpreted as the womb of this goddess, from which the deceased soul would be reborn. Nut, Hathor, and Imentet could each, in different texts, lead the deceased into a place where they would receive food and drink for eternal sustenance. Thus, Hathor, as Imentet, often appears on tombs, welcoming the deceased person as her child into

10323-441: The temple's festival booth. The noise of the celebration drives away hostile powers and ensures the goddess will remain in her joyful form as she awaits the male god of the temple, her mythological consort Montu , whose son she will bear. Hathor's joyful, ecstatic side indicates her feminine, procreative power. In some creation myths she helped produce the world itself. Atum , a creator god who contained all things within himself,

10434-531: The terrace (though many are now eroded away) are the inundation levels for several kings of the Third Intermediate Period , collectively known as the Nile Level Texts . The cult terrace is often mistakenly thought to be a dock or quay, but other examples, such as the one at the Hathor temple at Deir el-Medina , do not have access to water. It was intended for the presentation of cult images. Originally

10545-433: The tresses on either side of her face often curl into loops. This mask-like face was placed on the capitals of columns beginning in the late Old Kingdom. Columns of this style were used in many temples to Hathor and other goddesses. These columns have two or four faces, which may represent the duality between different aspects of the goddess or the watchfulness of Hathor of the Four Faces. The designs of Hathoric columns have

10656-521: The west bank of the Nile were personified as Imentet , the goddess of the west, who was frequently regarded as a manifestation of Hathor. The Theban necropolis , for example, was often portrayed as a stylized mountain with the cow of Hathor emerging from it. Her role as a sky goddess was also linked to the afterlife. Because the sky goddess—either Nut or Hathor—assisted Ra in his daily rebirth, she had an important part in ancient Egyptian afterlife beliefs , according to which deceased humans were reborn like

10767-450: Was Dendera in Upper Egypt . She was also worshipped in the temples of her male consorts. The Egyptians connected her with foreign lands, such as Nubia and Canaan , and their valuable goods, such as incense and semiprecious stones, and some of the peoples in those lands adopted her worship. In Egypt , she was one of the deities commonly invoked in private prayers and votive offerings , particularly by women desiring children. During

10878-419: Was ḥwt-ḥrw or ḥwt-ḥr . It is typically translated "house of Horus" but can also be rendered as "my house is the sky". The falcon god Horus represented, among other things, the sun and sky. The "house" referred to may be the sky in which Horus lives, or the goddess's womb from which he, as a sun god, is born each day. Hathor was a solar deity , a feminine counterpart to sun gods such as Horus and Ra, and

10989-442: Was a common motif in Egyptian art and could represent a variety of goddesses who were identified with the Eye of Ra. When Hathor was depicted as a uraeus, it represented the ferocious and protective aspects of her character. She also appeared as a lioness, and this form had a similar meaning. In contrast, the domestic cat , which was sometimes connected with Hathor, often represented the Eye goddess's pacified form. When portrayed as

11100-464: Was a member of the divine entourage that accompanied Ra as he sailed through the sky in his barque . She was commonly called the "Golden One", referring to the radiance of the sun, and texts from her temple at Dendera say "her rays illuminate the whole earth." She was sometimes fused with another goddess, Nebethetepet , whose name can mean "Lady of the Offering", "Lady of Contentment", or "Lady of

11211-449: Was added late in the pharaoh's reign and then partly decorated with incompleted triumph scenes by Amenhotep IV/Akhenaten before the new pharaoh abandoned the project due to his religious revolution which rejected the cult of the god Amun-Re. In building the Third Pylon, Amenhotep dismantled a number of older monuments, including a small gateway he himself built earlier in the reign. He deposited hundreds of blocks from these monuments inside

11322-410: Was built by Thutmose III , and leads into a Hall of Records in which the king recorded his tributes. The pylon also includes some images of the god Amun which were restored by Tutankhamen after they were vandalized by Akhenaten. These images were later recarved by Horemheb who also usurped Tutankhamun's restoration inscriptions. The sanctuary was built in the time of Philip Arrhidaeus , on the site of

11433-457: Was built by Horemheb near the end of his reign and only partly decorated by him. Ramesses I usurped Horemheb's reliefs and inscriptions on the pylon and added his own to them. These were later usurped by Ramesses II. The east (rear) face of the pylon became the west wall of the newly built Great Hypostyle Hall under Seti I who added some honorary images of the late Ramesses I to compensate for having had to erase his father's images there when he built

11544-524: Was considered the mother of various child deities. As suggested by her name, she was often thought of as both Horus's mother and consort. As both the king's wife and his heir's mother, Hathor was the divine counterpart of human queens. Isis and Osiris were considered Horus's parents in the Osiris myth as far back as the late Old Kingdom, but the relationship between Horus and Hathor may be older still. If so, Horus only came to be linked with Isis and Osiris as

11655-422: Was mother to Horus's son Panebtawy. Other children of Hathor included a minor deity from the town of Hu , named Neferhotep, and several child forms of Horus. The milky sap of the sycamore tree , which the Egyptians regarded as a symbol of life, became one of her symbols. The milk was equated with water of the Nile inundation and thus fertility. In the late Ptolemaic and Roman Periods , many temples contained

11766-442: Was often depicted as a cow bearing the sun disk between her horns, especially when shown nursing the king. She could also appear as a woman with the head of a cow. Her most common form, however, was a woman wearing a headdress of the horns and sun disk, often with a red or turquoise sheath dress, or a dress combining both colors. Sometimes the horns stood atop a low modius or the vulture headdress that Egyptian queens often wore in

11877-655: Was originally constructed by Ramesses III , on the site of an earlier temple (the construction seems to be mentioned in the Harris Papyrus ). Several of the pylons reused earlier structures in their core. In the Open Air Museum, located in the Northwest corner of the complex, there are reconstructions of some of these earlier structures, notable amongst them the Chapelle Rouge of Hatshepsut , and

11988-509: Was said to face in each of the cardinal directions to watch for threats to the sun god. A group of myths, known from the New Kingdom (c. 1550–1070 BC) onward, describe what happens when the Eye goddess rampages uncontrolled. In the funerary text known as the Book of the Heavenly Cow , Ra sends Hathor as the Eye of Ra to punish humans for plotting rebellion against his rule. She becomes

12099-526: Was said to have produced his children Shu and Tefnut , and thus begun the process of creation, by masturbating. The hand he used for this act, the Hand of Atum, represented the female aspect of himself and could be personified by Hathor, Nebethetepet, or another goddess, Iusaaset . In a late creation myth from the Ptolemaic Period (332–30 BC), the god Khonsu is put in a central role, and Hathor

12210-622: Was sometimes called "Lady of Amethyst". South of Egypt, Hathor's influence was thought to have extended over the land of Punt , which lay along the Red Sea coast and was a major source for the incense with which Hathor was linked, as well as with Nubia, northwest of Punt. The autobiography of Harkhuf , an official in the Sixth Dynasty (c. 2345–2181 BC), describes his expedition to a land in or near Nubia, from which he brought back great quantities of ebony , panther skins, and incense for

12321-409: Was sometimes portrayed inside the disk, which Troy interprets as meaning that the eye goddess was thought of as a womb , from which the sun god was born. Hathor's seemingly contradictory roles as mother, wife, and daughter of Ra reflected the daily cycle of the sun. At sunset the god entered the body of the sky goddess, impregnating her and fathering the deities born from her womb at sunrise: himself and

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