Temples in the pre-Armana period

Explain the role of temples in the pre-Armana period:

During the pre -Armana period in New Kingdom Egypt, temples played a significant religious, political and economic role. Indeed, temples were at the core of both the ‘hidden’ aspect of religion (the daily rituals in worship of the gods) and the public aspect (festivals). Furthermore, the concept of divine kingship, which was of great political importance, depended upon the temple festivals and on mortuary temples. Lastly, as large and wealthy institutions, the temples had an important economic role in society.

Temples, as places where the gods were worshipped through rituals and festivals, were at the centre of New Kingdom religion. Indeed temples were “a shelter for the divine images and a house for the gods who dwelt within them” . In Ancient Egyptian religion there were essentially three spheres that existed; the earth (people); the heavens (gods), and the netherworld (the dead), and it was in temples that “these three realms converged.” As Bell writes “There the visible met the invisible, the human touched the divine, and earth joined sky and netherworld.” At the core of religion, and indeed the Egyptian mindset was the divinely prescribed concept of ma’at, which revolved around the notions of truth, order, justice and balance. Temples were regarded as “fortresses against chaos (isfet)” and places where ma’at was upheld. As such, temples, quite literally formed the centre point of Egyptian religious beliefs. Furthermore, temples were where the daily rituals that ensured ma’at took place. These rituals, performed twice a day (morning and night) by the priests, were one of the primary methods by which the gods were worshiped, and as such were integral to religion.

The rituals however, formed the ‘hidden’ aspect of religion and were performed in the sanctuary, located at the back of the temple, where only a privileged few were given access. This element of secrecy upheld and reflected the sacredness of the gods. However, as Kemp emphasises, temples had both a ‘hidden’ and ‘revealed’ element, the latter of which was created essentially through festivals. During these festivals, statues of various gods were placed in barques and carried along a processional route. For instance, the Opet Festival, that honoured the god Amun-Re began at the temple of Karnak, travelled to the Luxor Temple, and then across the Nile to Medinet Habu. During these festivals, ordinary people could ask questions of and pray to the gods. Kemp notes that it was during the New Kingdom that the ‘revealed’ aspect of temples was most emphasised. Temples had a significant religious role, which was practised through temple activities and reflected in the architecture.

This Temple architecture also served a highly political role. As Kemp notes, it was during the New Kingdom that temples began to take on a more monumental scale. For instance, he states, “People in general began to live in the shadow of giant stone constructions which proclaimed the gentlemen’s agreement between king and gods that power was exclusively theirs.” The monumental features of the temples, such as the huge pylons and the obelisks created an image of great power, both of the gods who dwelt within, and of the kings who constructed these buildings. Furthermore, the temples had a role in reinforcing the image of the warrior pharaoh, an image which was a vital element of the iconography of kingship. In the New Kingdom, temples took on a militaristic appearance. For instance, enclosure walls, generally the only part of the temple that could be seen by the ordinary population, were “made to look like fortresses, with towers and battlements.” This was the case of the enclosure wall at the temple of Karnak. The image of the warrior pharaoh was also displayed in the decoration of the temples. For instance, on the Seventh Pylon in the temple of Amun at Karnak, Thutmose III is pictured ‘smiting’ Egypt’s enemy, the Nubians. Through the architecture and decoration of the temples, images integral to kingship were displayed and reinforced.

Mortuary temples also served a political role in contributing to the creation of the concept of divine kingship which underpinned the position of King, by allowing little room for the questioning of power. The mortuary temples of the early New Kingdom were vital for the deceased king to become a god, as Haeny writes, the mortuary temple was “where they expected to spend “millions of years” in a mystic union with the deity.” Furthermore, through decoration, the mortuary temples reinforced the concept of divine kingship. For example, in Hatchepsut’s mortuary temple in Deir el Bahri, were images of her divine birth. However, images of divine kingship were not limited to the mortuary temples, but were also evident in the divine. For instance, at the Luxor Temple, the “Birth Room” contained images of the divine conception of Amenhotep III. Indeed, the use of the terms “mortuary” and “divine” temples, has been criticised by many scholars, such as Shafer and Wilkinson. They argue that the term is misleading for it suggests that the owner of a mortuary temple was not considered divine, and that elements of kingship were absent from “divine” temples. However, the very act of building, extending or reconstructing a temple displayed the pharaoh as fulfilling his chief duty; maintaining ma’at, and therefore had a political purpose. For example, a stela in a temple of Osiris from Thutmose III’s reign stated, “I am a king excellent . . . I have made monuments for the gods.” Also, in the Speos Artemidos inscription, Hatchepsut emphasises her restoration of temples.

Furthermore, the temple celebrations, such as the Opet and Heb Sed Festivals strengthened the concept of divine kingship. The purpose of the Opet Festival was to display the rejuvenation of the King, which occurred as a result of the transfer of the power of Amun to the King. The Heb Sed festival also had a political motive, for it symbolised the rejuvenation of the king and helped legitimise his reign. Indeed, in representations of this festival, such as the one in Hatchepsut’s Red Chapel at Karnak, the king is pictured running along side the Apis bull, which quite literally showed the king’s fitness to rule. As temples were used to support ideas, such as divine kingship and the maintenance of ma’at, a highly political role can be ascribed to them.

Lastly, the temples held an important economic role in the pre Armana period. As affluent and large institutions, they owned much land (of which the produce was used in offerings) and many workshops, and as such provided employment for both the peasantry and the artisans and craftsmen, such as scribes, metalworkers, jewellers and stone-masons. For instance, in the tomb of the vizier, Rekhmire, who served in the reigns of Thutmose III and Amenhotep II, he is depicted supervising the craftsmen of Amun.

In the Pre Amarna period of the New Kingdom, temples had a significant role in many aspects of Egyptian life. Through architecture, decoration and rituals, they formed the basis of religion; underpinned and supported many important political ideas; and contributed greatly to the national economy.