At the beginning of July Lucia Gahlin visited the Essex Egyptology Group to talk about the Small Temple at the site of Medinet Habu which was actually more important to the ancient Egyptians than the big temple of Ramesses III that we go to visit as modern tourists. Click here to see my write up of this talk on my sister blog, Other People’s Tales.
It’s easy to visit Medinet Habu and think of it as just the one temple, the mortuary temple of Ramesses III, standing in proud almost-isolation with only a brief mention of the palace next door and something something harem conspiracy. A bit like a great medieval cathedral, self-contained and singular. But that’s really not true of Medinet Habu (nor necessarily of cathedrals, but that’s a story for someone else’s blog entirely!).
The temple the name Medinet Habu conjures up in the mind isn’t even the earliest remaining temple on the site – that is what is now referred to as the Small Temple, which was founded by Hatshepsut and Thutmose III. And beneath that are the remains of a Middle Kingdom structure. This temple was built to house the primeval mound the creator god Amun-Re Kamutef rose from and returned to to be rejuvenated – referred to as “The Mound of Djeme” or “The Genuine Mound of the West”. Every 10 days a festival procession came to the temple bringing the image of Amun from Luxor Temple to be rejuvenated at the mound, before returning to Luxor. This didn’t stop when Ramesses III built his much bigger temple just next door some 300 years later. It is a measure of its continuing relevance that the Small Temple was still the occasional recipient of royal building works well into the Roman Period. The last structure here is an unfinished court & portico begun by Antoninus Pius in the 2nd Century CE.
It is fair, however, to say that the mortuary temple of Ramesses III dominates the site. For a long time I thought mortuary temples were just sites where the king was worshipped after he died, a bit like the medieval practice of saying masses for the deceased in a chantry chapel. But, as seems to be the theme today, there’s more to them than that somewhat misleading name. The Egyptians called them Temples of Millions of Years and they were not solely concerned with the king (deceased or otherwise) nor were they solely religious in nature. I mustn’t downplay the mortuary function too much, though. The practice of making offerings to the deceased king goes back to at least Early Dynastic times if not before, with kings of the 1st & 2nd Dynasties constructing large enclosures within which their funerary cult was practised. Over time the forms and rituals evolved with changing beliefs, but the basic idea of ensuring a smooth (and permanent) transition into the afterlife for the king by means of a funerary cult remained the same. The decoration scheme of some of the innermost chambers of Ramesses III’s Temple of Millions of Years reflects this. In one set of chambers he is shown partaking in the Osirian afterlife – ploughing and harvesting in the Field of Reeds. In chambers on the other side of the same hall he is shown travelling with Ra in his sacred boat. Both sets of scenes are intended to guarantee the successful rebirth of the king.
Other festivals not directly connected with Ramesses III’s afterlife were also celebrated at this temple, during the king’s life and beyond. There’s a calendar of these festivals on the outside of the south wall of the temple which gives details of the necessary offerings, and some of the major ones are shown on the walls of the second courtyard. There are daily offerings to be made, as well as much bigger annual festivals. One of these was the Beautiful Festival of the Valley, where the sacred boats of Amun-Re, Mut and Khonsu came across the Nile from Karnak Temple. Originally they visited the temple of Hatshepsut at Deir el Bahri, and then as each new Temple of Millions of Years was built it was added onto the processional route so the festival got longer with each Pharaoh’s reign. There was also a one day annual festival of Min and a several day festival of Sokar, both of which are shown on the walls of the second court of the temple.
The king visited the temple to take part in these ceremonies (the major ones, that is), and so he needed suitable accommodation. To the south side of the temple are the remains of a palace. Or rather remains of two palaces – the original buildings were pulled down and rebuilt during Ramesses III’s reign. The palace was attached to the south of the temple, with access into the first court as well as a window of appearances overlooking this court. From the window Ramesses III could view and participate in festivals, and be seen by his courtiers and priests – it makes me think of the Royal Box in the Royal Albert Hall (and other theatres). As well as providing access to the religious ceremonies the palace was also the seat of royal ceremony. There’s a throne room with a raised dais, where presumably Ramesses III would sit in state. And as almost every book and tour guide is keen to point out, the throne room also has an en-suite loo accessed via a door in one corner.
As well as the ceremonial rooms of the palace there was other accommodation provided for the king and/or his household. The whole of the site is surrounded by a double wall, through which there were two gates. One of these was small and at the back (west) of the site – the servants entrance, for minor officials, temple employees, delivery men and the like. At the front (east) of the site there is a much more impressive structure – modelled on a Near Eastern fortress called a migdol. And within this imposing gatehouse are other rooms for the royal household. Often these are referred to as the harem where the king’s women would stay, and the internal decoration is said to represent the king indulging in pastimes with his concubines. But Betsy M. Bryan (writing in “Valley of the Kings: The Tombs and the Funerary Temples of Thebes West” ed. Kent Weeks) suggests that these might’ve been the more functional accommodation for the king, leisure rooms away from the formality and ceremony of the palace proper. And she then interprets the young women in the reliefs as Ramesses III’s daughters. A reminder that we don’t actually know for sure the purpose of these rooms, and that we are still working our way through the hangover from what 19th Century Europeans thought about “exotic eastern cultures”.
So, a couple of temples, some fortifications and palaces – is that it for Medinet Habu? It’s not even the end of what was built on the site during the time of Ramesses III! As I said there are two enclosure walls around the site – the outermost one is a real fortification, whereas the inner one is more symbolic and intended to protect the temple from the profane outer world. Between these two walls were the houses for the priestly and administrative staff necessary to keep the temple functioning. This is the equivalent of the rather more famous Middle Kingdom town next to the pyramid of Senwosret II at Lahun. And inside the inner enclosure wall around the back and north side of the temple were great storage magazines for grain. These are far far bigger than would be necessary for feeding the residents of the temple and the offerings presented in the temple – if full they would hold 56,972 sacks of grain, which would be enough to feed something on the order of 1,000 families for a whole year. Instead one must remember that grain was wealth in Ancient Egypt, and that people were paid with rations of grain. These magazines were the stored wealth of the king used to fund the wars he showed off about on the temple walls, as well as being a significant part of the local economy.
These administrative functions are probably the reason the site is so well preserved – each Temple of Millions of Years was set up like this, but as each Pharaoh built a new one it replaced his predecessor’s one as the administrative hub. Ramesses III built the last one, and so it continued to be the centre of the local economy. For instance this is where the workers at Deir el Medina get their rations (wages) from not only in the reign of Ramesses III but in those of his successors – and this is why when they go on strike over non-payment of wages it’s Medinet Habu they go to. During the 21st Dynasty they even move into Medinet Habu, safe behind the fortifications in the more unsettled times after the end of the New Kingdom.
And so the site continues to evolve and be built on even after Ramesses III is long gone. The neat rows of houses don’t long out last the New Kingdom, Barry Kemp positions this as a triumph of self-organisation rather than decline, however. The palace gets remodelled for senior priests, and may even have been occupied by the God’s Wife of Amun during the 25th & 26th Dynasties. At this time the role was occupied by a daughter of the king and she exercised his authority in Upper Egypt. Four of these priestess princesses were buried in the forecourt of Medinet Habu, Amenirdis of the 25th Dynasty and three more from the 26th Dynasty.
The town that Ramesses III’s Temple of Millions of Years has evolved into continues to thrive into the Coptic era. There may’ve been a gap in occupation before the Roman Period – although it’s hard to tell if this is a real gap or if the Romans levelled out the site before they built on it and destroyed the traces of the immediately preceding houses. Later the Copts converted part of the mortuary temple in the second court into a church, as the Copts were prone to do. And even into very modern times the site retained some significance in the eyes of the local population – in Kent Weeks’s Illustrated Guide to Luxor he says that until the 1970s local women still came to pray for children or to avoid illness.
Not just a temple for the soul of a dead king, not just a religious centre for the state religion, a place of worship and separation from the world – instead a thriving hub for a widespread community, full of bustling bureaucrats and people living their everyday lives.
“Ancient Egypt: Anatomy of a Civilisation” Barry J. Kemp
“The Penguin Historical Atlas of Ancient Egypt” Bill Manley
“The Pharaoh: Life at Court and on Campaign” Garry J. Shaw
“The British Museum Dictionary of Ancient Egypt” Ian Shaw and Paul Nicholson
“The Illustrated Guide to Luxor: Tombs, Temples and Museums” Kent R. Weeks
“Valley of the Kings: The Tombs and the Funerary Temples of Thebes West” ed Kent R. Weeks
“The Complete Temples of Ancient Egypt” Richard H. Wilkinson
“The Egyptian World” ed. Toby Wilkinson