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The solar altar in the Temple of Hatshepsut at Deir el-Bahari: architecture and ideology

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Ćwiek A.
Polish Archaeology in the Mediterranean
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2015
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vol. 24(1)
693-700
EN
In a recent article Teresa Dziedzic presented a theoretical reconstruction of the solar altar in the Temple of Hatshepsut at Deir el-Bahari, with two obelisks standing on the top of it. From both a technological/logistic and an ideological point of view this hypothesis seems untenable. An alternative reconstruction may be offered in agreement with the archaeological evidence and the ideological program of the temple. Statues of the king and of Amun-Ra placed on the altar served as focal points of an early version of the ritual of ‘joining the sun-disk’.
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Ha in Sheta

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Ćwiek A.
Polish Archaeology in the Mediterranean
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2015
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vol. 24(2)
83-92
EN
The coronation cycle in the Portico of the Birth in the temple of Deir el-Bahari includes a scene of purification of Hatshepsut by a god captioned as Ha in Sheta. This seemingly hapax toponym provides the key to a proper understanding of the highly symbolic meaning of the scene. The place name, composed of basic cosmographical hieroglyphs, has at the same time a spelling that refers to a vast semantic field of the notions of “mystery”, “secret”, “be hidden”, etc. It appears that the purification made by a god of the western desert in a “mysterious” place refers to the initiation of the female pharaoh into the secrets of the sun god, enabling her to fulfill her role as the provider of sustenance for humanity. The role of the god Ha as a protector against hunger, rooted in the Old Kingdom tradition and expressed also in the text of BD 178 in the Offering Chapel of Hatshepsut, is crucial in this respect.
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Faience objects from the Tomb MMA 1152 at Sheikh Abd el-Gurna

63%
Chudzik P., Ćwiek A.
Polish Archaeology in the Mediterranean
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2015
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vol. 24(1)
701-707
EN
Excavations in the area of tomb MMA 1152 at Sheikh Abd el-Gurna, conducted since 2003, have uncovered a substantial set of faience objects coming from burials made there during the later Pharaonic Period, before the tomb became a hermitage for Coptic monks. Analysis of the material points to several episodes of reuse of the original Middle Kingdom structure in the Third Intermediate Period and the Late Period.
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