Ancient monuments Sahara

The main temple at Abydos was built by Seti ^I (1318-1304 B.C.), and was reworked and completed by his son, Ramses II, who completed most of the decorative bas-reliefs. Long before them, other monarchs had built temples to Osiris on the same site. Together with the Osirion Cenotaph, they form part of a coherent complex dedicated to the cult of Osiris, enclosed by mud-brick walls and accessed via a main pylon to the northeast, or a secondary pylon to the southwest, now overlooking the desert.

First pylon and courtyard, second pylon and courtyard. Nothing remains of these first two courtyards, apart from their architectural foundations. At the far end of the second courtyard is the first portico, preceded by twelve square columns. In this portico are 2 openings and 5 niches; in fact, Sety^I had opened 7 doors and Ramses II had 5 filled in. They led to the five inner chapels.

First and second hypostyle halls, chapels. 24 columns support the ceiling of the first hall, opening onto the second through seven doors. 36 columns support the ceiling of the second hypostyle hall, formerly an offering room, which is divided into two levels. The second level houses 7 chapels, arranged side by side. The central chapel is wider than the others and was dedicated to Amun; to its left, the chapel of Ré, Ptah and the monarch; to its right, the chapels of Osiris, which gives access to other rooms that span the width of the temple, Isis and Horus.

Logistical" rooms. Two doors in the second hypostyle hall lead to two rooms used to store sacred barks, five rooms containing the treasury, and a set of 5 rooms that served as a sacred slaughterhouse; note that jars are sealed to the floor and that gutters were dug to facilitate the draining of blood.

A staircase leads to a promontory outside the temple, giving access to the Osirion-cenotaph.

Osirian festivals have always been celebrated at Abydos, featuring the confrontation between the two brothers Set and Osiris, Isis's search for the body parts of her brother and husband, and the reconstitution of the body. To this day, some visitors to Abydos worship the Osirian cult.

On the height of Siwa, your gaze, as soon as you arrive, will systematically fall on the ruins of this fortress built in the 12th century to protect itself from the attacks of neighbouring tribes. The villagers abandoned Shali in 1926, when torrential rains disintegrated the place made of salted and dried mud. The Egyptian authorities are trying to restore some of the buildings of this ancient Berber-speaking community... but for now it remains a ghostly labyrinth that is very strange to explore.

The mountains around the village of Sainte-Catherine are extraordinary. Absolute peace and granite mountains provide the backdrop for a variety of hikes, beyond Mount Moses, the most famous and most frequented, and Mount Sainte-Catherine, which is quite arduous. Day-long to week-long hikes can be organized, with or without camels. Don't hesitate to enlist the help of an English-speaking agency (Bedouin guides' English is sometimes limited), or use the village camps for the more experienced.

Djebel Abbas (2,344 m). Situated 6 km west of the monastery, it can be recognized by the castle ruins crowning its summit. This vestige dates back to the ^19th century, when Khedive Abbas chose the site for a desert cure. Some time after the work had begun, Abbas Pasha changed his mind, preferring to settle on the sacred mountain itself. To get to Mount Abbas, the best route is up wadi Abu Selleh, wadi Bougieh... and down through small palm groves occupied by Bedouins.

Djebel Bab el Dounia. The hike to the "Gateway to the World" mountain takes 3 days and 2 nights. We also recommend the Algalt Et Azrak (Blue Pound) valley, where you can enjoy a swim

Valley of the 40 prophets. Situated between Mont Moïse and Mont Sainte-Catherine, this is a must if you're doing the 2 hikes in succession, which is sustained but extraordinary. Here you can sleep in Bedouin summer villages.

Only a few ruins remain of the ancient city, located in Kom el-Ashmuneïm, 8 km from Tuna el-Gebel. But new discoveries suggest that Tuna el-Gebel will not remain in the shadows for long. In 2017, the Egyptian authorities reported the discovery of a necropolis with numerous funerary wells dating from the end of the Pharaonic period (26th dynasty and after) and the beginning of the Ptolemies in the mid-4th century. In the region of Tuna el-Gebel, opposite Amarna, and 60 km south of Minya, the Egyptian mission is continuing the excavations .

To the west of the enclosure, some three hundred meters north of that of his father Seti ^I, Ramses II had a small temple built, comprising a courtyard, 2 hypostyle halls and side chapels. On the pylon, the king had his victory at the Battle of Qadesh depicted. Despite the loss of the upper parts of the walls, the lower parts show remarkable decoration. Its architecture is classical and its layout follows that of Theban funerary temples. In 2023, 2,000 mummified rams' heads from the Ptolemaic era were discovered.

The Osirion Cenotaph is a curious edifice, built in line with the central chapel of Amun Ra in the temple of Sety ^I, and buried underground. It was accessed via a hundred-meter-long corridor, opposite to the current view of the site. Today, the temple is reached via a long, gently sloping corridor, the walls of which are covered with texts from the "Book of Gates" and the "Book of Caverns". A cenotaph was not intended to contain a body, but a symbolic tomb for souls, so this was Osiris' spiritual tomb. It was conceived as an island, the plan of which is repeated in The Secret of the Great Pyramid when Blake and Mortimer reach the secret chamber.

The vestibule gave access to a water-filled moat, surrounded by 17 niches. On the symbolic island, covered by a ceiling supported by ten massive pillars, the architect excavated the fictitious location of Osiris' sarcophagus, as well as the fictitious location of the canopic vases containing the God's viscera. Crossing the water-filled moat again, we reach the cenotaph of Sety ^I. The themes depicted on the walls are a mark of respect for Horus, the reconstitution of the divine body, and the transmission of royal power from Osiris to Horus, and thus to Pharaoh. You can go down there if you wish, water levels permitting. The last room, known as the "sarcophagus", features an astronomical ceiling with a representation of the goddess Nut.

Ramses IV reigned for six years, during which time he built this beautiful tomb with its remarkable granite sarcophagus. Note the superb scenes painted with the goddess Nut on the astronomical ceiling, symbolizing rebirth with perfectly preserved colors. Nut swallows the solar disk and it emerges through her feet, symbolizing the daily renewal of sunrise and sunset. Coptic graffiti, created by monks at the very beginning of the Christian era when they were inventing monasticism, are also noteworthy.