Queen Hatshepsut ordered that the memorial temple be erected in the bosom of Jabal Shamekh in Western Thebes, which is to the north of the cemetery with the funerary meaning set up by Montuhotep, a prophet from the kings of the eleventh family before her rule up to five hundred years. The engineer Sennemot supervised the construction of the Hatshepsut Temple, influenced by the system of balconies, which he witnessed in the temple of King Montuhotep Nab Nebe Ra. He built it on three large flat surfaces, the shape of balconies above one another, and excluded from it the pyramid (or obelisk) and burial chamber, but added to it shortcomings to compensate and to establish rituals for each of Amun and Ra’s sister, Anubis and the god Hathor. The first and his wife (the second), Queen Ahmose, but he was devoted primarily to the worship of the greatest god Amun, the god of kindness, as the shortcomings were constructed for each of the gods Ra Hur, my sister, the god of Heliopolis, as well as for the god Anubis, the god of the dead, and for the goddess Hathor, the lady of the West.
He started construction of this temple in the eighth and ninth year of the reign of Queen Hatshepsut, and good limestone was used in its construction, not the yellow sandstone cut quarries of the Salsa mountain (south of Edfu) as it is followed in establishing memorial temples.
The Temple of Hatshepsut gives a clear picture of the manifestations of family and religious enmity. The family hostility we see clearly between Queen Hatshepsut, these are polls with her strength and personality, and that Thutmose III of the throne of Egypt for his young age be withdrawn; that his vengeful anger is evident in all the relics of Queen Hatshepsut. He spent his tunnels smashing her statues, scraping most of her names, and distorting their pictures. All this we see clearly on the walls of this temple. As for religious hostility, we see it during the reign of Akhenaten, who carried out his religious revolt against the god Amun and his priests, so he carried out the activities by distorting the images of the god Amun and scraping his names. King Ramesses the Second then ordered the restoration of some of the scenes and texts of this temple, and thus his name was immortalized on him, even though the restoration that he carried out during his reign is considered to be inferior to the artistic works that were carried out during the era of the eighteenth family, then King Merneptah also added his name to some of its parts.
This temple was called during the reign of Queen Hatshepsut, meaning "the holiest of Amun", and it was abbreviated during the Ramesses era and became the "holy" spot. The name of the marine monastery is a modern Arabic name given to this region in the seventh century AD after the Copts used this temple as their monastery.
Valley Temple:
This temple was completely destroyed; from it the exit of the ascending road, which was distinguished by the presence of statues of Queen Hatshepsut, in the form of the Sphinx on its sides, and he had an entrance to the temple that paved it and from it to the first flat This flat occupies a vast open courtyard bounded by a low wall of limestone rounded up above and there There are various trees in this courtyard, including palm trees, and possibly also myrrh trees, in which the queen came from Puntland. Then two water basins, each of them thanked the letter "T" in a horizontal position so that they would face each other, and most of them thought the papyrus were growing in them.
On the western side of this courtyard are two features that decorate the Egyptian corniche, and their back wall supports the front side of the second surface. The roof of the two rows holds two rows of columns; in each capacity, 22 columns are divided into two rows. The columns of the first row are of a special model; their front half is formed on the basis of a square pillar, while the rear half forms a half column with sixteen ribs. Each column is decorated with the name of the queen, and the falcon is actually Horus. There is a statue of Queen Hatshepsut in the Osirian portrait with a height of seven concessions at the right end of the right adjective. Remains of a landscape that represents the watering of birds with nets. The most important scenes of the southern feature, what is recorded in the southern corner, which represents the transportation of two large obelisks (from Ason to Karnak) through the Nile over a ship pulled by other ships and under this scene a group of soldiers carrying flags to celebrate the dedication of the obelisks.
We go up by the stairs that mediates the ascending chador that separates the two rows, to reach the second flat and the second balcony. The width of this Ashour is approximately ten meters and is bordered to the right and left of the second. At the end of the second flat, we find two attributes with a ceiling of 22 columns on each of the two attributes, as well as the facade of the Egyptian Corniche. The right (i.e., northern) side features scenes of the holy birth of Queen Hatshepsut, and the left (southern) aspect has views of the famous Pont Mission.
We now reach the southern (left) characteristic of the famous "Punt important scenery", which is probably the present country of Somalia. Five large ships loaded with high-end Egyptian craft sailed under the command of "Commander" Tahiti. The scenes of this journey begin from the southern corner of this characteristic with the lower view on the western walls, which clarifies with text and image the Egyptian mission sailing to Punt. A scholarship to bring to him wonders from every foreign country, because he loves his daughter Maat Karei very much, "which is the name of the coronation of Queen Hatshepsut.
In the lower row of the southern wall we see the arrival of the royal envoy to the land of God; with him the army that succeeded him; before the great (rulers) of Punt; bringing all the beautiful things from the palace to the encroachment of Lady Punt "for the life, prosperity, and health of her majesty" and the scene represents the Egyptian envoy standing and the succession of his soldiers In front of him is a table with a set of beautiful gifts that include contracts of beads beads, bracelets, a dagger and a dagger. He stands against him, the leader of Pont "Barco", and he was following his wife, "He" who came with her huge body and two of his sons and daughter. This is followed by a scene of the donkey that the wife was riding with a cute text saying "his donkey that carries his wife"; then we see some of the people of Punt in front of their village and their homes. These are pictures of shacks standing on the pillars and climb to each of them in a ladder and cattle grazing; and remember the texts inscribed above The people of Punt surprised them at the audacity of the Egyptian sailors, "How did you get here?" To this country that people do not know, "Did I die through the sky? Or did you sail on the water?" Above this scene, we see the tent that the Egyptians installed to receive the great Ponts; they presented to them "bread, wine, meat, and fruit, and everything from Egypt a testimony to the instructions of the palace." The scene is the Egyptian envoy in front of the tent and in front of him, a pile of incense presented to him by the leader of Pont who attended with him and his wife who is looking at her huge body And with her a follower loaded with gifts.
The scenes of the upper two rows represent incense trees, which are transported by their roots in baskets filled with mud by Egyptian soldiers. The scenes are separated by a waterway in which different scenes of the Red Sea fish appear, all of which indicate the intelligence of the Egyptian artist, his careful observations and his ability to transfer and record the laWe now turn to the northern (right) characteristic of the scenes of holy birth, and some of the scenes of holy birth were among the important reasons for which this temple was constructed. You can be known that the first goal of his stay is to be devoted in the first place to the god Amun and worship in it next to all of Ra my sister and Anubis, and the god Hathor as for the second goal is this temple is a temple to perpetuate her memory and the memory of her parents. The third and final goal is to record on its walls a cylinder of her holy birth and to prove that her father is the god Amun and not Tuthmosis the First, and that after she usurped the throne from King Tuthmosis the Third, thus Hatshepsut would take all steps to amend her rule and that this temple serves as propaganda of her right to the throne, so she was registered on his walls The god Amon had commanded her coronation. Thus, Hatshepsut became a queen over Egypt, and she performed the role of the god Horus and his ideals on the earth and took for herself the nickname "son of the sun" and even likened the appearance of men and wore their uniforms, as well as using the borrowed royal chin of the kings. All this was one of the reasons why Tuthmosis the Third after the death of Hatshepsut, or after her elimination, poured out his anger over its effects, as he destroyed her statues, scraped her names, and tarnished her pictures. Then came Akhenaten's revolutionary revolution, and he scraped to spend the name of God Amun, and various images were distorted everywhere they reached their hands ... It is no wonder that most of the temple scenes, whether religious or family, were distorted, either because of family conflict or because of religious differences.
We return now to the scenes of the right (northern) character to watch them, and we notice that most of the upper scenes on its walls have been shattered, but it can be difficult to track, and these represent the coronation of Hatshepsut. On the upper part of the southern wall, we see Queen Hatshepsut (completely defected) mediating both the god Amun and the god Ra Hur, my sister who performs her slander. And from another view, the god Amun is sitting while he introduces the child Hatshepsut to his southern gods and to the north gods and finally about this wall is the complex of gods and gods In front of Amon Ra, king of the gods, they are standing in two rows, the upper row in which we see both Osiris, his wife Isis, and their son Horus, then the gods Nephthys and the god Six, then Hathor, and we see in the lower row the rest of the complex gods who are Mentu, Atom, Shu, Tafnout, Jib, and the god Nut.
We now move to the western wall and follow the upper scenes from south to north, then we see Queen Hatshepsut (scraped) between the two gods, the left of which is Hathor before the god Atum, the Lord of Heliopolis, and the gods sitting on his throne, and between them the figure that is completely abrasion in between them, and possibly a representative of the priest, "Ion Death F". Behind Hatshepsut, there are three rows, each row has three shapes that represent the souls of the supreme deities. They represent the souls of the gods of the Temple of the South. They were formed with human bodies and heads of the falcon and the bottom. The souls of the gods of the northern shrine were produced. Below) to register the decrees of TAT Wieg the Queen on this plate. After that, Tuthmosis the First crowned Queen Hatshepsut in the presence of nine (in three rows) of senior statesmen. At the end of the eastern wall, the priest, "Ion Mott F", leads the queen to purify her in the holy shrine "Bror", one of the deities, by purifying her with a vessel that forms the shape of the Ankh.
The lower scenes on the east wall represent the holy birth of Queen Hatshepsut, and it also begins from the south to the north. The mark of life is "Ankh" to her nose, and this may mean that he gives her the breath of life, Amoun and the Queen Ahmus on the sign of heaven "bit." Then we see God Khnum receiving his orders from God Amon to form Hatshepsut and their partner (Alka) on the wheel of Fakhrani, then the god is attached to the head of the frog Presenter The sign of life (i.e., Nessma Al-Hayat) to the child Hatshepsut and her partner. Then, the broths of the Queen preach Ahmos near her birth, and finally, he leads both Khnum and the god. Queen Ahmose, who is about to give birth, is noticed to the delivery room (and the intended abdominal height is evidenced by evidence of the proximity of the situation).
The scenes on the right-hand side of the western wall generally represent the sacred natural birth, so we see the queen sitting with her child, Hatshepsut, sitting in the upper row on a bench in the presence of three rows of gods and gods beside the god but the goddess Isis and her sister Nephthys and the goddess of the holy birth etc. are heated and we see them sitting on the right. After that, the gods Hathor presented.
