Information regarding Egyptian simulacra is helpful in order to understand that Egypt is literally a land of gods and that a number of Egyptian Gods have been identified in the landscape of the west bank mountain's of Luxor. Observations have been documented by several people over the years, one article brought to my attention is an interview with Anthony Donohue published in The Ley Hunter Journal (Winter 1995/96, TLH 124: 2-6)(see the article here). Personal researcher Maureen Palmer also shares her observations and research in her website The Gods In The Rocks ,and photographer Yarko Kobylecky documents his observations on his website Museum Photography. My own observations have been posted in the form of an index found on this website.
My observation of the Ma'at deity in simulacrum (see figure two) in March of 2000, sparked the theory for The Hall of Ma'at. The simulacrum image of Ma'at towers over the mortuary temple of Djeser-Djeseru (meaning 'Holiest of the Holy'). The discovery of additional deities (in simulacra) that take part in the judgment mythology confirmed for this author that the location of The Hall of Ma'at was indeed the temple of Djeser-Djeseru. This article presents a summary of the judgment scene, and the main characters that take part in judgment, and then compares the main characters to their simulacrum form.
The Hall of Ma'at (or sometimes-called The Hall of Two Truths) is mentioned in the mythical records found on tomb walls and papyrus scrolls. It is described as the place where a judgment takes place in the afterlife. It is the place where the heart of the deceased is measured by weight against the feather of Ma'at as part of the burial ritual. In The Hall of Ma'at confessions are made to the judgment assessors after the opening of the mouth ceremony has taken place and just before Osiris grants rebirth for the soul. After judgment and the granting of rebirth, the physical body is placed in the appropriate tomb. Some records claim the presence of fifty-two assessor judges while other texts record thirty-two, and even forty-two judges present in The Hall of Ma'at. The Judgment scenes depict many different versions of the event, but the mythical characters that 'perform' the judgment ceremony often remains the same. The main jest of the judgment myth is presented next describing the characters from left to right (as seen in figure five).
Fig.#1 Djeser-Djeseru (Hatshepsutes Temple) at Deir el Bahari with the simulcrum of Ma'at.
Fig.#2,Deir el Bahari with the image of Ma'at framed over the right corner of the temple.
#3 Image of Ma'at portrayed in bas-relief (Abydos)
Fig.#5 Replica Hunefer papyrus, original housed in the British Museum.
The first character on the left side of the judgment scene is the representation of the deceased accompanied by the black Jackal named Anubis. Anubis is depicted in numerous rolls throughout the burial procession. He is understood to carry the responsibility of protecting the souls of the dead throughout the rituals. From the beginning Anubis oversees the mummification process. He also performs the activation process in the "Opening of the Mouth Ceremony" where he holds the adis instrument to the mummified mouth, (allowing breath to take place) therefore enabling speech. Specifically related to the judgment papyrus Anubis provides security escort, examines the evidence indicator and announces the findings. He is the guardian of the doorway that is located at the end of the hall, in 'The Hall of Ma'at'.
Am-mit, (the devourer) is another deity present in the judgment scene. In the papyrus (Figure three) she is in the form of three animals with the head of a crocodile, the torso of a lion, and the hindquarters of a hippopotamus. She is seated beside the scales of justice ready to devour the heart if it should be found lacking. She is looking back over her shoulder towards Osiris as if waiting for the final call. Ammit in fact only appears in the mythology when related to judgment.
The God Thoth, the Ibis headed man-god is seen in the papyrus creating a written account of the results.
Horus is the falcon headed man-god, and lord of the eastern horizon and rebirth. He presents the deceased to to Osiris (his father) for the final judgment on behalf of rebirth.
Ma'at who is the goddess pictured at the top of the scales (in figure five) presides over the weighing of the heart, playing the role of mediation in a divine state. Her crown (the feather of truth) is placed on the scales of justice and balanced against the heart of the deceased. The heart must not weigh more or less than the feather and is always depicted in the art as weighing the same.
By the feet of Osiris the four sons of Horus sit upon the Lotus flower (a symbol of rebirth).
Osiris is the Lord of the West or Lord of the Dead. He grants the opportunity for rebirth, a rebirth that takes place the following sunrise when the sun is on the eastern horizon. Osiris is seen (in figure five) seated in a throne with his arms in the judgment position, holding the crook and flail with fists opposing each other. He is in mummified form, and wears the Atef crown (the white crown flanked by two feather plumes).
The Ma'at Simulacrum can be observed best at night. She is seen seated in a bent knee position wearing the feather of truth as her crown. Her image is huge on the hillside, towering over the mortuary temple below her. Her image is a beautiful site to see. How long has she waited for the sands to be cleared and the lights to be put in place to enable her beauty to once again be recognized? (see figure 2)
Sitting directly behind Ma'at on the hillside is the image of Am-mit . The Am-mit simulacrum looks back over her shoulder in the direction of Osiris, the same posture seen in the judgment papyrus. (See figure six, , and eight.)
The Anubis Simulacrum is identified on the mountain in a seated pose (figure ten), looking in the direction of the Osiris simulacrum. It is interesting to note the image of Ammit and Anubis share the same location on the hillside. Imagination and correct shadowing is needed to perform the magic of transformation from one deity into another.
Thoth the recorder is seen in the lower layers of the hillside in the form of the Ibis. (See figure twelve for line drawing and refer to figure seven for location)
Horus can be seen in his three different forms within the same mountain area and again imagination and shadowing play a role in his appearance. The three forms of Horus that have been identified are (Horus the bird, Horus with the mangod with bird head, as well as Horus the mangod (in the avenger stance.) (See figure fourteen and fifteen.)
The simulacrum of Osiris is to the left side of the temple. (Observation and photo by Vanda Osmon). The shadowing from the sun must be appropriate to view him. An early morning view and an evening view is speculated to be the proper time to see him in his throne. Osiris is seen a second time on the mountain standing beside the seated judgment version of Osiris (See figure seventeen)
Fig.#6 Am-mit
Fig.#8 ammit line drawing
Fig.#9 Anubis
Fig.#10 Deir el Bahari, Anubis simulacrum framed.
Fig.#11 Thoth
Fig.#12 Thoth line drawing
Fig.#13 Horus
Fig.#14 Horus simulacrum framed Fig.#15 line drawing
Fig.#16 Osiris
Fig.#17 Osiris simulacrum, (Photo and observation credit Vanda Osmon)
Fig.#18 View from the mountain top above Hatshesut's temple and the thin wall that separates it from the Valley of the Kings.
Fig.#19 Torch damage 1&2
Fig.#20 Beir el Bahri, view from the north showing three temples in this location.
Above and beyond the presence of the judgment deities (in simulacra) at Deir el Bahari many practical points can be made to support the Hall of Ma'at theory. Most significant is the location of these temples and simulacrum and the connection they have to the Valley of the Kings. The view from the top of the mountain reveals the slight separation of Deir el Bahari from the Valley of the Kings by the thin mountain ridge (See figure eighteen). The narrow ridge that separates the two locations depicts how easy it would be to tunnel from one place to the other. Burrowing a tunnel through the mountain is more logical than carrying the shrine and burial objects from Deir el Bahari around the length of the mountain, or lifting it over.
A local legend may hold the answer; this legend claims that a tunnel once existed at the site of Deir el Bahari that opened up to the other side of the mountain. In addition to this legendary connection from Deir el Bahari to the Valley of the Kings, two tombs in the Valley (Seti I's tomb and Hatshepsut's tomb) contain long tunnels that borrow into the mountain in the direction of Deir el Bahari (1.). The third tier of Hatshepsut's temple (exclusive to royal burials) is a reasonable place to consider for the location of the legendary tunnel entrance. The most obvious reason being the gateway appearance of the Amon Chapel located against the back wall of the third tier. The restored gateway shows the remains of the collapsed tunnel behind it. These tunnels that burrow into the soft gray clay at the base of the mountain have not withstood the test of time and are collapsed and impassable today, therefore unfortunately this claim cannot be verified.
It is reasonable to suggest that the judgment ceremony took place at night after the sun god (Re) passes below the horizon in the boat of eternity. The Ma'at simulacrum appears at night above Hatshepsut's temple when illuminated by modern spotlights that are in place today. Evidence of a light source being used in ancient times is seen on the pillar remains of the Amon Chapel. Holes found on the pillars of the gateway were used to hold torches and the torch damage from the Roman period still exists today on the pillars (See figure nineteen). Earlier dynasties would have used oil lamps for this purpose and perhaps the Romans continued to use the illumination practice with torches. It is certainly evident from temple relief depictions (i.e. fire offering to Osiris) that fire was one offering given to the gods. A second chapel on the third tier may have also been used for illumination; this open air chapel is called the Temple of the Sun, and even the name of this temple reflects the possible purpose for a second alternative light source that may have been used to view the godly images. The location of this chapel on the north wall of the third tier is located just below the modern lights that so beautifully enhance the simulacrum of Ma'at today.
There are three above ground temples and one under ground temple at Deir el Bahari. Perhaps the number of temples and the location of these mortuary temples reflects the reverence for the rock images as early as the eleventh dynasty. Hatshepsut's mortuary temple has already been mentioned, but two older temple ruins are located next to (south) of Hatshepsut's temple. One temple is the double terrace temple built during the eleventh dynasty by Thuthmosis I, (Hatshepsut's father), that contains the king's burial chamber that tunnels into the mountain behind and underneath the temple. A second and smaller chapel built by Mentuhotep II is next to his father's temple built to honor the god Horus, but his short reign resulted in a smaller and unfinished structure. Hatshepsut commissioned the third temple Djeser-Djeseru, (translates to Holy of Holies) with intent to serve as a multi-purpose temple. It is known to have been used as a resting place for the opet barge during festival celebrations. It holds the mortuary chapel of Hatshepsut, and a smaller mortuary temple built for her father. In addition, chapels dedicated to the certain gods where commissioned, gods that just happen to appear in the hillside above the temple.
The three Deir el Bahari temples individually, must have served to hosted a ritual event of pre-burial. The opening of the mouth ceremony recorded in bas-relief on the walls of Medinet Habu reflects the ceremony that it is speculated took place there. Located not far from Deir el Bahari this would have been the ceremony that prepared the mummified king for the next phase in the procession, that of judgment. This ceremony prepared and opened the mouth of the soul so that breath could enter and form the words that would be spoken before Osiris in the hall of judgment.
After these ritual events the body of the deceased would be taken into the appropriate valley for burial. Disappearing into the mountain, the tomb that waits provides eternal comfort and protection surrounded by the painted images of netjer, reflections of myths, and the books of recorded knowledge. The gods on the mountains in simulacra form are watchful of the gate (the tunneled mountain pass) in the deities domain. The simulacra enhanced amphitheater of Deir el Bahari faces southeast with a clear view of the Nile, eastern temples, and eastern horizon. The hours of the starry night sky pass with time until this western view witnesses the rebirth of the sun at dawn. The rebirth of the sun was celebrated each morning by the priesthood as the world came to life. A time when the simulacra themselves are reborn as the life giving rays of the sun begin the illumination and shadowing process all over again. The sun on the horizon is in the image of the solar boat that holds the power of rebirth for the deities on the mountain as well as the images of many crowned ancestors that are also seen in this location. The sunrise enables the images to be reborn daily and eternally. The west bank mountain of Luxor in my opinion served as the lord of lords for the ancient Egyptians, where the soul and essence of a god or person could actually take residence in the physical image made of stone. This mountain expresses itself in images known only as ancient Gods and Egyptian ancestors. Held within this mountain are the recorded interpretations of the ancient ones (of this sacred mountain) in the form of recorded art and text as well as their physical mummified remains. The records that are so skillfully preserved by the ancient Egyptians and the dedication of researchers to define these records, has given us the ability to see Egypt with a new and profound vision that will continue to unfold for generation to come.
Within the ancient records of Egypt, a mysterious place is mentioned called 'The Hall of Ma'at' . I share my observations and theory in this article claiming that I have found "The Hall of Ma'at" and that it is located at Deir el Bahari. Deir el Bahari is a name given to a specific area of the west bank mountain in Luxor that is shaped in a semi-circular bay and surrounded by high walled cliffs.
Not of this world they,
yet akin to it,
Elder Brothers they,
of the children of men.
Judging and weighing,
they with their wisdom,
watching the progress
of Light among men.
There before them was I led by the Dweller,
watched him blend with ONE from above. (Emerald Tablets of Thoth)
Then grew in the great space before me,
flame after flame, from the veil of the night.
Uncounted millions leaped they before me,
some flaming forth as flowers of fire.
Others there were that shed a dim radiance,
flowing but faintly from out of the night.
Some there were that faded swiftly;
others that grew from a small spark of light.
Each surrounded by its dim veil of darkness,
yet flaming with light that could never be quenched.
