Sacred sites of Bali

The island of Bali is geographically located about 8 degrees south of the equator and about 18 degrees north of the western end of Australia. One of the thousands of islands that make up the Indonesian archipelago, Bali is a relatively small island with an area of only 2147 square miles (5633 sq. kilometers). Originally inhabited by aboriginal peoples of uncertain origin, Bali was colonized by a seafaring people, called the Austronesians, some four of five thousand years ago. Since the seventh century AD, the animistic Balinese have absorbed diverse elements of Mahayana Buddhism, orthodox Shivaism and Tantrism. Today, the island is the only remaining stronghold of Hinduism in the archipelago, and Balinese religion is a fascinating amalgam of Hinduism, Buddhism, Malay ancestor cults, and animistic and magical beliefs and practices.

A range of towering volcanic mountains divides the island into northern and southern portions. For the Balinese these mountains are the homes of the gods. The range includes four primary sacred mountains: Agung, Batur, Batukao and Abang. Of these, Gunung Agung, Bali's highest mountain at 10,308 feet (3142 meters), is the most sacred to the island's Hindus, while Gunung Batur is considered most holy by the aboriginal people living in the remote jungles around Lake Batur. Mt. Agung is the abode of Batara Gunung Agung, also identified as Mahadewa, the supreme manifestation of Shiva. Mt. Batur and Lake Batur are sacred to Dewi Danu, the Goddess of the Lake. Also called Ida Ratu Ayu Dalem Pingit, this goddess is regarded as the provider of irrigation water in the form of bubbling natural springs that issue all over the lower slopes of Mt. Batur. An enormous fresh-water lake of 4240 acres, sacred Lake Batur is considered by farmers and priests to be the ultimate source of the springs and rivers that provide irrigation water for the whole of central Bali.

Bali is an island of temples. The Department of Religion has cataloged at least eleven thousand temples - small and large, local and regional. The Balinese call a shrine palinggih, which simply means "place" or "seat" and refers to any sort of temporary or permanent place toward which devotions and offerings are made. In no case is the shrine itself considered sacred; the shrine exists or is built as a residence for sacred, or holy, spirits - either ancestors or Hindu deities. Balinese temples are not closed buildings, but rectangular courtyards open to the sky, with rows of shrines and altars dedicated to various gods and deities. The gods are not thought to be present in the temples except on the dates of the temple's festivals, and therefore the temples are usually left empty. On festival days the congregation of each temple assembles to pray to and entertain the visiting deities. Most Balinese families belong to a half dozen or more temples and devote several weeks of labor each year to maintaining the temples and preparing them for numerous festivals.

In Bali are found six supremely holy temples, called Sad Kahyangan, or the "six temples of the world". They are Pura Besakih, Pura Lempuyang Luhur, Pura Gua Lawah, Pura Batukaru, Pura Pusering Jagat, and Pura Uluwatu. The most famous temple in all Bali is the triple shrine located in the courtyard of the Pura Penataran Agung at Pura Besakih. At this shrine three Padmasanas (a type of shrine) are arranged side by side. Although it is often said that the three shrines are for Brahma, Vishnu and Shiva, all are fundamentally dedicated to Shiva. The elaborate tiered shrine is called a meru and symbolizes the world mountain, Gunung Maha Meru. Something like a Chinese pagoda, a meru is constructed of an odd number - up to eleven - of thatched tiers. The laws of traditional Balinese architecture carefully specify the dimensions of a meru, the way it must be constructed, the types of wood appropriate for each part, and the ceremonies involved in its dedication. If, for some reason, a shrine must be moved to another location, the spirit of the shrine is first transferred to a daksina, a special offering, which is then placed nearby in a temporary shrine. The original shrine is completely destroyed. None of its components may be reused for any purpose. Often the materials are dumped into the sea to insure that they are not unwittingly used again. This practice is in contrast to certain other religious traditions where the reuse of the remains of earlier temples is considered to actually increase the sanctity and power of newer temples.

Other important Balinese temples are Pura Ulun Danu Batur, the Temple of the Crater Lake, dedicated to the Lake Goddess Dewi Danu, and Tirta Empul, where flow the holiest waters of Bali, believed to possess magical curative powers.

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Karnak temple - Egypt

The Karnak temple complex, universally known only as Karnak, describes a vast conglomeration of ruined temples, chapels, pylons and other buildings. It is located near Luxor in Egypt. This was ancient Egyptian Ipet-isut ("The Most Selected of Places"), the main place of worship of the Theban Triad with Amun as its head, in the monumental city of Thebes. The complex retrieves its current name from the nearby and partly surrounding modern village of el-Karnak, some 2.5km north of Luxor.

The complex is a vast open-air museum and the largest ancient religious site in the world. It is probably the second most visited historical site in Egypt, second only to the Giza Pyramids near Cairo. It consists of four main parts (precincts) of which only one is accessible for tourists and the general public. This is the Precinct of Amun-Re, and this it is also the main part of the complex and by far the largest part. The term Karnak is often understood as being the Precinct of Amun-Re only, as this is the only part most visitors normally see. The three other parts, the Precinct of Montu, the Precinct of Mut and the Temple of Amenhotep IV (dismantled), are closed to the public. There also are a few smaller temples and sanctuaries located outside the enclosing walls of the four main parts, as well as several avenues of human and ram-headed sphinxes connecting the Precinct of Mut, the Precinct of Amon-Re, and Luxor Temple.

The key difference between Karnak and most of the other temples and sites in Egypt is the length of time over which it was developed and used. Construction work began in the 16th century BC. Approximately thirty pharaohs contributed to the buildings, enabling it to reach a size, complexity, and diversity not seen elsewhere. Few of the individual features of Karnak are unique, but the size and number of features are overwhelming. Construction of temples started in the Middle Kingdom and continued through to Ptolemaic times.

The history of the Karnak complex is largely the history of Thebes. The city does not appear to have been of any significance before the Eleventh Dynasty, and any temple building here would have been relatively small and unimportant, with any shrines being dedicated to the early god of Thebes, Montu. The earliest artifact found in the area of the temple is a small, eight-side from the Eleventh Dynasty, which mentions Amun-Re.

Major construction work in the Precinct of Amun-Re took place during the Eighteenth dynasty. Thutmose I erected an enclosure wall connecting the Fourth and Fifth pylons, which comprise the earliest part of the temple still standing in situ. Construction of the Hypostyle Hall may have also began during the eighteenth dynasty, though most building was undertaken under Seti I and Ramesses II. Merenptah commemorated his victories over the Sea Peoples on the walls of the Cachette Court, the start of the processional route to the Luxor Temple.

The last major change to Precinct of Amun-Re's layout was the addition of the first pylon and the massive enclosure walls that surround the whole Precinct, both constructed by Nectanebo I.

In 323 AD, Constantine the Great recognised the Christian religion, and in 356 ordered the closing of pagan temples throughout the empire. Karnak was by this time mostly abandoned, and Christian churches were founded amongst the ruins, the most famous example of this is the reuse of the Festival Hall of Thutmose III's central hall, were painted decorations of saints and Coptic inscriptions can still be seen.

Thebes’ exact placement was unknown in medieval Europe, though both Herodotus and Strabo give the exact location of Thebes and how long up the Nile one must travel to reach it. Maps of Egypt, based on the 2nd century Claudius Ptolemaeus' mammoth work Geographia, have been circling in Europe since the late 14th century, all of them showing Thebes’ (Diospolis) location. Despite this, several European authors of the 15th and 16th century who visited only Lower Egypt and published their travel accounts, like Joos van Ghistele or Andre Thevet, put Thebes in or close to Memphis.

The Karnak temple complex is first described by an unknown Venetian in 1589, though his account relates no name for the complex. This account, housed in the Biblioteca Nazionale Centrale di Firenze, is the first known European mention since ancient Greek and Roman writers of a whole range of monuments in Upper Egypt and Nubian, including Karnak, Luxor temple, Colossi of Memnon, Esna, Edfu, Kom Ombo, Philae and others.

Karnak ("Carnac") as a village name, and name of the complex, is first attested in 1668, when two capuchin missionary brothers Protais and Charles François d'Orléans travelled though the area. Protais’ writing about their travel was published by Melchisédech Thévenot (Relations de divers voyages curieux, 1670s-1696 editions) and Johann Michael Vansleb (The Present State of Egypt, 1678).

The first drawing of Karnak is found in Paul Lucas' travel account of 1704, (Voyage du Sieur paul Lucas au Levant). It is rather inaccurate, and can be quite confusing to modern eyes. Lucas travelled in Egypt during 1699-1703. The drawing shows a mixture of the Precinct of Amun-Re and the Precinct of Montu, based on a complex confined by the tree huge Ptolemaic gateways of Ptolemy III Euergetes / Ptolemy IV Philopator, and the massive 113m long, 43m high and 15m thick, first Pylon of the Precinct of Amun-Re.

Karnak was visited and described in succession by Claude Sicard and his travel companion Pierre Laurent Pincia (1718 and 1720-21), Granger (1731), Frederick Louis Norden (1737-38), Richard Pococke (1738), James Bruce (1769), Charles-Nicolas-Sigisbert Sonnini de Manoncourt (1777), William George Browne (1792-93), and finally by a number of scientists of the Napoleon expedition, including Vivant Denon, during 1798-1799. Claude-Étienne Savary describes the complex rather detailed in his work of 1785; especially in light that it is a fictional account of a pretended journey to Upper Egypt, composed out of information from other travellers. Savary did visit Lower Egypt in 1777-78, and published a work about that too.

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Valley of the Kings - Egypt

The Valley of the Kings is a valley in Egypt where for a period of nearly 500 years from the 16th to 11th century BC, tombs were constructed for the kings and powerful nobles of the New Kingdom (the Eighteenth through Twentieth Dynasties of Ancient Egypt). The valley stands on the west bank of the Nile, across from Thebes (modern Luxor), within the heart of the Theban Necropolis. The wadi consists of two valleys, East Valley (where the majority of the royal tombs situated) and West Valley.

The area has been a focus of concentrated archaeological and egyptological exploration since the end of the eighteenth century, and its tombs and burials continue to stimulate research and interest. In modern times the valley has become famous for the discovery of the tomb of Tutankhamun (with its rumours of the Curse of the Pharaohs), and is one of the most famous archaeological sites in the world. In 1979, it became a World Heritage Site, along with the rest of the Theban Necropolis

The types of soil where the Valley of Kings is located are an alternating sandwich of dense limestone and other sedimentary rock (which form the cliffs in the valley and the nearby Deir el-Bahri) and soft layers of marl. The sedimentary rock was originally deposited between 35 - 56 million years ago during a time when the precursor to the Mediterranean Sea covered an area that extended much further inland than today. During the Pleistocene the valley was carved out the plateau by steady rains. There is currently little year-round rain in this part of Egypt, but there are occasional flash floods which hit the valley, dumping tons of debris into the open tombs.

The quality of the rock in the Valley is inconsistent, ranging from finely-grained to coarse stone, the latter with the potential to be structurally unsound. The occasional layer of shale also caused construction and conservation difficulties, as this rock expands in the presence of water, forcing apart the stone surrounding it. It is thought that some tombs were altered in shape and size depending on the types of the layers of rock the builders encountered.

Builders took advantage of available geological features when constructing the tombs. Some tombs were quarried out of existing limestone clefts, others behind slopes of scree, or were at the edge of rock spurs created by ancient flood channels.

The problems of tomb construction can be seen with tombs of Ramesses III and his father Setnakhte. Setnakhte started to excavate KV11, but broke into the tomb of Amenmesse, so construction was abandoned and he instead usurped the tomb of Twosret, KV14. When looking for a tomb, Ramesses III extended the part-excavated tomb started by his father. The tomb of Ramesses II returned to an early style, probably due to the quality of the rock being excavated.

Between 1998-2002 the Amarna Royal Tombs Project investigated the valley floor using ground-penetrating radar and found that below the modern surface the Valley's cliffs descend beneath the scree in a series of abrupt, natural "shelves", arranged one below the other, descending several metres down to the bedrock in the valley floor.

The Valley of the Kings has been a major area of modern Egyptological exploration for the last two centuries. Before this the area was a site for tourism in antiquity (especially during Roman times). This areas illustrates the changes in the study of ancient Egypt, starting as antiquity hunting, and ending as scientific excavation of the whole Theban Necropolis. Despite the exploration and investigation noted below, only eleven of the tombs have actually been completely recorded.

Most of the tombs are not open to the public (16 of the tombs can be opened, but they are rarely open at the same time), and officials occasionally close those that are open for restoration work. The number of visitors to KV62 has led to a separate charge for entry into the tomb. The West Valley has only one open tomb – that of Ay – and a separate ticket is needed to visit this tomb. The tour guides are no longer allowed to lecture inside the tombs and visitors are expected to proceed quietly and in single file through the tombs. This is to minimize time in the tombs, and prevent the crowds from damaging the surfaces of the decoration. Photography is no longer allowed in the tombs.

In 1997, 58 tourists and 4 Egyptians were massacred at nearby Deir el-Bahri by Islamist militants from Al-Gama'a al-Islamiyya. This led to an overall drop in tourism in the area.

As of 2005, on most days of the week an average of four to five thousand tourists visit the main valley. On the days on which the Nile Cruises arrive the number can rise to nearly ten thousand. These levels are expected to rise to 25,000 by 2015. The West Valley is much less visited, as there is only one tomb that is open to the public.

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