Philae temple complex

The Philae temple complex (; Greek: Φιλαί or Φιλή and Πιλάχ, Arabic: فيلة  Egyptian Arabic: [fiːlæ], Egyptian: p3-jw-rķ' or 'pA-jw-rq; Coptic: ⲡⲓⲗⲁⲕ, ⲡⲓⲗⲁⲕϩ, Coptic pronunciation: [ˈpilɑk, ˈpilɑkh]) is an island-based temple complex in the reservoir of the Aswan Low Dam, downstream of the Aswan Dam and Lake Nasser, Egypt.

Until the International Campaign to Save the Monuments of Nubia, the temple complex was located on Philae Island, near the expansive First Cataract of the Nile in Upper Egypt. These rapids and the surrounding area have been variously flooded since the initial construction of the Aswan Low Dam in 1902. T...Read more

The Philae temple complex (; Greek: Φιλαί or Φιλή and Πιλάχ, Arabic: فيلة  Egyptian Arabic: [fiːlæ], Egyptian: p3-jw-rķ' or 'pA-jw-rq; Coptic: ⲡⲓⲗⲁⲕ, ⲡⲓⲗⲁⲕϩ, Coptic pronunciation: [ˈpilɑk, ˈpilɑkh]) is an island-based temple complex in the reservoir of the Aswan Low Dam, downstream of the Aswan Dam and Lake Nasser, Egypt.

Until the International Campaign to Save the Monuments of Nubia, the temple complex was located on Philae Island, near the expansive First Cataract of the Nile in Upper Egypt. These rapids and the surrounding area have been variously flooded since the initial construction of the Aswan Low Dam in 1902. The temple complex was dismantled and moved to nearby Agilkia Island as part of the UNESCO Nubia Campaign project, protecting this and other complexes before the 1970 completion of the Aswan High Dam. The hieroglyphic reliefs of the temple complex are being studied and published by the Philae Temple Text Project of the Austrian Academy of Sciences, Vienna (Institute OREA).

Pharaonic era  A sphinx in Philae

The ancient Egyptian name of the smaller island meant "boundary". As their southern frontier, the pharaohs of Egypt kept there a strong garrison, and it was also a barracks for Greek and Roman soldiers in their turn.

The first religious building on Philae was likely a shrine built by Pharaoh Taharqa of the 25th Dynasty, which was probably dedicated to Amun.[1][2][3] However this structure is only known from a few blocks reused in later buildings, which Gerhard Haeny suspects may have been brought over for reuse from structures elsewhere.[1][4]

The oldest temple to have undoubtedly stood on the island, as well as the first evidence of Isis-worship there, was a small kiosk built by Psamtik II of the 26th Dynasty.[4][5]: 76–77  This was followed by contributions from Amasis II (26th Dynasty) and Nectanebo I (30th Dynasty).[2][3][4][5]: 88, 119–122  Of these early buildings, only two elements built by Nectanebo I survive– a kiosk that was originally the vestibule of the old Isis temple, and a gateway which was later incorporated into the first pylon of the current temple.[4][5]: 119–122 

Ptolemaic era

More than two thirds of Philae's surviving structures were built in the Ptolemaic era, during which the island became a prominent site of pilgrimage not only for Egyptians and Nubians but for pilgrims from as far as Anatolia, Crete, and the Greek mainland.[1][2] In this way, Philae gradually overtook Elephantine as the most important sanctuary in southern Egypt.[6] Some of these pilgrims marked their presence with inscriptions on the temple walls, including votive inscriptions known as proskynemata, as well as other types.[2] Among these are inscriptions left by three Romans (maybe ambassadors) at the first pylon in the summer of 116 BC, which represent the oldest known Latin inscriptions in Egypt.[7]

Along with the various contributions of Ptolemaic rulers, Philae also received additions from the Nubian king Arqamani, who contributed to the Temple of Arensnuphis and the mammisi, and his successor Adikhalamani, whose name has been found on a stela on the island.[2][5]: 179 [8]: 161–162, 173  Some experts have interpreted these additions as signs of collaboration between the Nubian and Ptolemaic governments, but others consider them to represent a period of Nubian occupation of the region, likely enabled by the revolt of Hugronaphor in Upper Egypt.[2][8]: 161–162  The cartouches of Arqamani were later erased by Ptolemy V, while the stela of Adikhalamani was eventually reused as filling under the floor of the pronaos.[5]: 179 [8]: 157, 162, 173 

Roman era
A relief from the so-called "Meroitic chamber" at Philae, showing in two processions a Kushite diplomatic mission sent by King Talakhidamani, perhaps around 260 or later, around 300.[9]

The Roman era saw an overall decline in pilgrimage to Philae, especially from Mediterranean regions, as evidenced by the reduced number of inscriptions.[2] Nevertheless, it remained an important sacred site, especially for Nubians, who continued to visit both as individual pilgrims and in official delegations from their government in Meroë.[2]

Several Roman emperors made artistic and architectural contributions to Philae. While most of the architectural additions date to the Julio-Claudian dynasty, the island continued to receive contributions to its temples up to the time of Caracalla as well as a triple arch built by Diocletian.[1][10] In AD 298, Diocletian ceded Roman territory south of the First Cataract as part of an agreement made with the neighboring Nobades, withdrawing the border to about the area of Philae itself.[2][11] The Kushite king Yesebokheamani made a pilgrimage to Philae in this period and may have taken over the Roman hegemony.[2]

During the Roman era, Philae was the site of the last known inscription in Egyptian hieroglyphs, written in AD 394, and the last known Demotic inscription, written in 452.[12][13]

Christianization  Christian altar in the first hypostyle hall at Philae temple complex

Christianity seems to have been present at Philae by the fourth century, at which point it coexisted with traditional Egyptian religion.[1] According to the Coptic hagiography Life of Aaron, the first bishop of Philae was Macedonius (attested in the early fourth century), who is said to have killed the sacred falcon kept on the island, though modern experts question the historicity of this account.[12] By the mid fifth century, a petition from Bishop Appion of Syene to co-emperors Theodosius II and Valentinian III indicates the presence of multiple churches on the island functioning alongside the pagan temples.[12]

Traditional worship at Philae appears to have survived into at least the fifth century, despite the anti-pagan persecutions of that time. In fact, the fifth-century historian Priscus mentions a treaty between the Roman commander Maximinus and the Blemmyes and Nobades in 452, which among other things ensured access to the cult image of Isis.[1][2][12]

According to the sixth-century historian Procopius, the temple was closed down officially in AD 537 by the local commander Narses the Persarmenian in accordance with an order of Byzantine emperor Justinian I.[14] This event is conventionally considered to mark the end of ancient Egyptian religion.[15] However, its importance has recently come into question, following a major study by Jitse Dijkstra who argues that organized paganism at Philae ended in the fifth century, based on the fact that the last inscriptional evidence of an active pagan priesthood there dates to the 450s.[1][12] Nevertheless, some adherence to traditional religion seems to have survived into the sixth century, based on a petition from Dioscorus of Aphrodito to the governor of the Thebaid dated to 567.[11][12] The letter warns of an unnamed man (the text calls him "eater of raw meat") who, in addition to plundering houses and stealing tax revenue, is alleged to have restored paganism at "the sanctuaries," possibly referring to the temples at Philae.[11][12]

Philae retained significance as a Christian center even after its closure as a pagan site. Five of its temples were converted into churches (including the Temple of Isis, which was dedicated to Saint Stephen), and two purpose built churches were constructed on the north side of the island.[12][16]


The island of Philae attracted much attention in the 19th century. In the 1820s, Joseph Bonomi the Younger, a British Egyptologist and museum curator visited the island. So did Amelia Edwards, a British novelist in 1873–1874.

The approach by water is quite the most beautiful. Seen from the level of a small boat, the island, with its palms, its colonnades, its pylons, seems to rise out of the river like a mirage. Piled rocks frame it on either side, and the purple mountains close up the distance. As the boat glides nearer between glistening boulders, those sculptured towers rise higher and even higher against the sky. They show no sign of ruin or age. All looks solid, stately, perfect. One forgets for the moment that anything is changed. If a sound of antique chanting were to be borne along the quiet air–if a procession of white-robed priests bearing aloft the veiled ark of the God, were to come sweeping round between the palms and pylons–we should not think it strange.

— Amelia B. Edwards, A thousand miles up the Nile / by Amelia B. Edwards, 1831-1892, p. 207.

These visits are only a small sample of the great interest that Victorian-era Britain had for Egypt. Soon, tourism to Philae became common.

1900s Aswan Low Dam  Philae flooded by the Aswan Low Dam in 1906. Kiosk of Emperor Trajan on Phylae Island before relocation The temple of Philae by Théodore Frère

In 1902, the Aswan Low Dam was completed on the Nile River by the British. This threatened to submerge many ancient landmarks, including the temple complex of Philae. However, the British prioritized the advancement of Modern Egypt at the expense of the complex.[17] The height of the dam was raised twice, from 1907 to 1912 and from 1929 to 1934, and the island of Philae was nearly always flooded. In fact, the only times that the complex was not underwater was when the dam's sluices were open from July to October.

It was proposed that the temples be relocated, piece by piece, to nearby islands, such as Bigeh or Elephantine. However, the temples' foundations and other architectural supporting structures were strengthened instead. Although the buildings were physically secure, the island's attractive vegetation and the colors of the temples' reliefs were washed away. Also, the bricks of the Philae temples soon became encrusted with silt and other debris carried by the Nile.

Rescue project

The temples had been practically intact since the ancient days, but with each inundation the situation worsened and in the 1960s the island was submerged up to a third of the buildings all year round.

In 1960 UNESCO started a project to try to save the buildings on the island from the destructive effect of the ever-increasing waters of the Nile. First, building three dams and creating a separate lake with lower water levels was considered.[18]

First of all, a large coffer dam was built, constructed of two rows of steel plates between which a 1 million cubic metres (35 million cubic feet) of sand was tipped. Any water that seeped through was pumped away.

External imagesimage icon  large image with watermarks)image icon  Another view of the remnants

Next the monuments were cleaned and measured, by using photogrammetry, a method that enables the exact reconstruction of the original size of the building blocks that were used by the ancients. Then every building was dismantled into about 40,000 units from 2 to 25 tons, and then transported to the nearby Island of Agilkia, situated on higher ground some 500 metres (1,600 ft) away. The transfer itself took place between 1977 and 1980.[citation needed]

^ a b c d e f g Cite error: The named reference UCLA was invoked but never defined (see the help page). ^ a b c d e f g h i j k Rutherford, Ian (1998). "Island of the Extremity: Space, Language, and Power in the Pilgrimage Traditions of Philae". In Frankfurter, David (ed.). Pilgrimage and Holy Space in Late Antique Egypt. Boston: Brill. pp. 229–256. ^ a b Lloyd, Alan B. (2001). "Philae". In Redford, Donald (ed.). The Oxford Encyclopedia of Ancient Egypt. Vol. 3. Oxford: Oxford University Press. pp. 40–44. ISBN 0-19-513823-6. ^ a b c d Haeny, Gerhard (1985). "A Short Architectural History of Philae". Bulletin de l'Institut Français d'Archéologie Orientale. 85: 197–233 – via BIFAO en ligne. {{cite journal}}: External link in |via= (help) ^ a b c d e Arnold, Dieter (1999). Temples of the Last Pharaohs. Oxford: Oxford University Press. ISBN 0-19-512633-5. ^ Pfeiffer, Stefan: Griechische und lateinische Inschriften zum Ptolemäerreich und zur römischen Provinz Aegyptus. Münster: Lit, 2015, p. 53. ^ Pfeiffer, Stefan (2015). Griechische und lateinische Inschriften zum Ptolemäerreich und zur römischen Provinz Aegyptus. Einführungen und Quellentexte zur Ägyptologie (in German). Vol. 9. Münster: Lit. pp. 154–156. ^ a b c Hölbl, Günther (2001). A History of the Ptolemaic Empire. New York: Routledge. ISBN 0-415-23489-1. ^ Josefine Kuckertz (2021), "Meroe and Egypt", in Wolfram Grajetzki, Solange Ashby and Willeke Wendrich (eds.), UCLA Encyclopedia of Egyptology, Los Angeles. ^ Bagnall, Roger S. (1993). Egypt in Late Antiquity. Princeton: Princeton University Press. pp. 262–263. ISBN 0-691-06986-7. ^ a b c Dijkstra, Jitse H.F. (2004). "A Cult of Isis at Philae after Justinian? Reconsidering 'P. Cair. Masp.' I 67004". Zeitschrift für Papyrologie und Epigraphik. 146: 137–154. JSTOR 20191757. ^ a b c d e f g h Moawad, Samuel (2013). "Christianity on Philae". In Gabra, Gawdat; Takla, Hany N. (eds.). Christianity and Monasticism in Aswan and Nubia. Christianity and Monasticism in Egypt. Cairo: American University in Cairo Press. pp. 27–38. ISBN 978-977-416-561-0. ^ Aldred, Cyril (1998) [1961]. Dodson, Aidan (ed.). The Egyptians (3rd Revised ed.). London, UK: Thames & Hudson. p. 14. ISBN 9780500280362. ^ Procopius Bell. Pers. 1.19.37 ^ Joann Fletcher (2016). The amazing history of Egypt (MP3) (podcast). BBC History Magazine. Event occurs at 53:46. Retrieved 17 Jan 2016. ^ Foertmeyer, Victoria Ann (1989). Tourism in Graeco-Roman Egypt (PhD). Princeton University. p. 34. ^ Andersen, Casper (2011-04-19). "The Philae Controversy—Muscular Modernization and Paternalistic Preservation in Aswan and London". History and Anthropology. 22 (2): 203–220. doi:10.1080/02757206.2011.558580. ISSN 0275-7206. ^ "Report on the safeguarding of the Philae monuments" (PDF). November 1960. Retrieved 2014-10-25.
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