Egyptian Journal of Archaeological and Restoration Studies (EJARS)

An international peer-reviewed journal published bi-annually

www.ejars.sohag-univ.edu.eg

Original article

THE OUTER COFFIN LID OF AN ANONYMOUS WOMAN (JE 29622) FROM BAB EL-GASUS

Mostafa, H.

Egyptology dept., Faculty of Archaeology, Ain Shams Univ., Cairo, Egypt

E-mail address: hala.mostafa@arch.asu.edu.eg

Article info. EJARS – Vol. 14 (1) – June. 2024: 61-69

Article history: Abstract:
Received: 16-3-2023 This paper tackles the unpublished outer coffin lid of an anonymous woman; it is exhibited
Accepted: 27-10-2023 at the Egyptian Museum in Cairo (JE 29622 – CG 6133). It was found in the tomb/cache of
Doi: 10.21608/ejars.2024.361170 Bab El-Gasus at Deir El-Bahari. The artistic features and the decoration system indicate that
it is dated to the late 21st dynasty. And according to the text on the footboard, she is the
daughter of a high priest, probably Merit-Amun, the daughter of the high priest of Amun,
Keywords: Menkheperre. Furthermore, one cannot fail to notice the first known appearance of the
Lid representation of the iit sign offering until now and the rare depiction of Osiris wearing the
Coffin red crown.
.
Bab El-Gasus
Meritamun
Wet nurse of Khonsu the child.

1. Introduction
This lid of an outer coffin of an anonymous woman, etc. were also found. Before being transferred to the
which dates to the 21st dynasty, is made of wood. It was Egyptian Museum in Cairo and museums around the world,
not included in Daressy’s A. list. The lid still has the these objects were stored at the Giza Museum [3-8].
stamp that Darssey used to write down the A number, but
it was left empty for an unknown reason. The outer case,
the inner coffin, and the mummy cover of this coffin set
are missing. The study of this lid is very crucial because it
belongs to a daughter of a high priest; this article will
investigate who he might be and who she might be, in
addition to investigating the original place of her burial
inside the cache of Bab El-Gasus. This lid, along with
other three coffin sets from Bab El-Gasus did not have a
CG number. The coffin sets of Gautseshen JE 29635 (A.
152), Hori JE 29619 (A. 143), and Pinedjem (A. 146), the
later was not given any numbers; Niwiński suggested that
it was presented to Khedive Abbas Helmi II while the
others were prepared to be presented, probably for the
khedive or an official, but were never presented [1-3]. Figure (1) location of Bab El-Gasus cache [9]
However, the lid JE 29622 was given a CG number later, 1.2. The owner of JE 29622
CG 6133. The anonymous owner held the following titles:
1.1. Bab el-Gasus cache
The cache, fig. (1) was found in 1891 and is situated in
Deir El-Bahari, to the southeast of the temple of Hatshepsut. nbt-pr Smayt n Imn-Ra nsw nTrw “Lady of the house,
It is also known as the second cache of Deir El-Bahari and chantress of Amun-Re, king of gods”.
the cache/door of the priests. 153 coffin sets were among
the 254 coffins that were found. Papyri, shabtis, shabti boxes, Mna.(t)-2nsw-pA-Xrd “Wet nurse of Khonsu the child”.

61
She was a daughter of a high priest as it was attested register is decorated with lotus flowers. There is a small
before her titles: pectoral above this collar that depicts two ba birds (one on
each side) inside a shrine worshipping a kherep scepter, and
sAt n Hm-nTr tpi “Daughter of the high priest” [10]. there is a caption dwAt . The elbows appear as a small
triangle below the collar, decorated with squares colored
2. Description black, yellow and green; probably an alternative for beads
Measurements: H. 202 cm, W. 65 cm, and footboard: H. [12]. Below, there is a lotus flower.
46 cm. In the description, fig. (2) the author will describe
the sections of the lid according to Sousa’s study on 21 st
dynasty coffins.

Figure (4) the upper section

2.3. The central panel

It follows the complex scheme, which consists of five reg-
isters extending to the footboard, omitting the lower section
[11]. The registers are separated by a thick black line, with
the exception of the third register, where the line is
decorated with yellow stars. Some of the figures depicted
Figure (2) the lid JE 29622
are molded, for example, the sun disks and the nebu signs.
2.1. The headboard, fig. (3) 2.3.1. The first register, fig. (5)
The face was gilded, but it was chopped off by robbers. It is a symmetrical composition depicting a scarab in the
There is a blank piece of wood that was added to the face middle pushing a winged sun disk flanked by two cobras
in modern times. She wears a tripartite checkered wig (black with a sun disk on their heads and four tiet signs attached
and yellow squares) adorned with a headband consisting to them. Below the scarab, there are the shen and nebu
of two persea tree buds bindings; this is (basic scheme) signs on a checkered neb basket. On the proper left, Osiris
type I-a of the headboard according to Sousa’s typological is enthroned; he is green-skinned, wearing a black garment
study [11]. Perhaps there was a lotus flower or a crown of and the red crown; he is holding the crook and the flail,
justification in the middle of the band. Also, she was the Imiut in front of him, and a caption nb mAat “Lord of
wearing gilded earrings. maat”. In front of Osiris, Nieth is depicted green-skinned
with outstretched wings holding a maat feather and kneeling
on a small-colored shrine. There is a modius on her head
and a falcon wearing the double crown. There is a caption
nTrt aA “The great goddess”, above her wing there is a
vulture holding the ankh sign, and there is a caption
Hnwt “The lady” Between Neith’s wings, a crouched human-
headed sphinx with a modius on his head, he offers the wAD
plant and iit sign, while on the proper right, the sphinx
offers the wAD plant and a courgette. There is a caption
that mentions the name of the goddess Nut and the title
nTr aA nb “The great god, the lord”. He is also resting on
Figure (3) the headboard a checkered neb basket, and there is a loaf in front of him.
2.2. The upper section, fig. (4) Below Neith, there is a crouching jackal wearing sa sign
Her breasts are molded below the lappets of the wig; each around his neck, and there is a caption nb mAat “Lord of
one is decorated with a rosette painted black. The hands were maat”. A lettuce before him and a courgette behind him,
carved separately before being robbed; they were open and while on the proper right, the lettuce is omitted, and there
gilded; this was a female attribute on 21 st dynasty coffins is a loaf in front of the jackal’s tail. Behind Neith, there
[12]. The forearms do not appear because they are covered are two registers: The 1st register depicts a small vaulted
with a wide and large collar that consists of several parts. shrine decorated with two cobras; only one is holding the
It starts between the wig’s lappets with a small checkered ankh sign. Inside the shrine, there are a vulture holding
part, followed by U-shaped black stripes on a yellow back- menat and ankh signs and a cobra holding the ankh sign
ground, then six large buds on reed registers, and the final and was scepter; both are resting on a decorated neb basket.

62
The 2nd register depicts two figures: a baboon-headed deity the shrine ...? the foremost, the great goddess”, while on
with a caption xnti “The foremost”; he is red-skinned the proper right she is holding a crook, and there is the
and wears a long green and black garment with a long red- caption nb(t) pr?.
tied belt in the middle. The second is a female figure; she
is yellow-skinned and wears a long green and black
garment with a long red-tied belt in the middle, there is a
caption nTr(t) aA(t) “The great goddess”. On the proper
right, the first register depicts only the vulture and a vessel
behind it, and on the second register, only the female
figure is represented holding the crook.
Figure (6) the central panel – 2nd register

2.3.3. The third register, fig. (7)

It depicts the scenes in two registers: The upper register
depicts an outstretched winged vulture holding shen and
ankh signs in her claws. The lower register is a symmetrical
composition that depicts in its middle a small colored shrine
along with the signs , , (probably xnt(t) pt “Foremost
Figure (5) the central panel – 1st register
of the sky”) and an ointment jar. On the proper left, a
2.3.2. The second register, fig. (6) kneeling mummified figure, in front of her, the caption
It depicts the scenes in two registers: the 1st depicts a nTr(t) aA(t) “The great goddess”, and two human-headed ba
kneeling goddess with outstretched wings and arms holding birds are presenting offerings: loaf, cold water, and offerings
the ankh sign; she is green-skinned and wearing a black on a mat. Then, a kneeling double-headed snake deity
dress and a modius on her head; her head is flanked by a wearing a black garment and holding two flails is resting
vulture holding the ankh sign, a shtyt shrine, coiled cobra on a neb basket below it two shtyt. nb mAat “Lord of
holding a was scepter, and a caption iit wAD? Nwt maat” is mentioned in front of him, nTr aA “The great god”,
nbt pt Hnwt “Nut comes?, lady of the sky, the lady”, on the offerings, and ?. Behind him, a sign, and nb
proper right, the pt sign was replaced with and the sign mAat xt mAa ii Hm nb pr?, while on the proper right nb
is omitted. The 2nd register is a symmetrical composition dwAt xnti “Lord of duat, the foremost” is mentioned in
depicting a scarab in the middle pushing a winged sun front of him, and behind him nb xt pr? and a vulture
disk flanked by two cobras attached to them: the Djed resting on a shrine holding the ankh sign and menat.
pillar and Tiet signs; below the scarab, a shen sign and
shtyt. All of the above are resting on a checkered neb
basket. On the proper left, inside a shrine with a door,
there is an enthroned deity with a sun disk on her head.
She is green-skinned, wearing a long black dress, and
holding a kherep scepter. In front of her are the west sign ,
a small offering table, and the caption nbt-pt Nw(t)
“Lady of the sky, Nut”. On the proper right, the nu sign is Figure (7) the central panel – 3rd register
omitted. In front of her, a falcon with outstretched wings, 2.3.4. The fourth register, fig. (8)
wearing the atef crown and holding the ankh and shen It depicts a symmetrical composition: a scarab in the middle
signs in his claw, and a caption , while on the pushes a sun disk flanked by two cobras with the sun disk
proper right, the caption is Nit nb(t) pt nTr(t) aA(t) on their heads, and the Djed pillar and the Tiet signs are
“Neith, the lady of the sky, the great goddess”. Between attached to them. Below the scarab there are shen, nebu
his wings, a human-headed worshipping ba bird, and a and checkered neb basket signs. The scarab is also flanked
small offering table resting on a mat and neb basket, there by a vulture holding the menat and ankh signs, resting on
is a caption Ra ii?, which is omitted on the proper a mat and nebu sign. Below are two worshipping human-
right. Below the falcon, a shtyt, loaf, and xnti n “The headed ba birds holding onions in their arms, and behind
foremost of”, while on the proper right, a nu jar, shtyt, and them are the signs . On the proper left and right, an ent-
. Behind the falcon there are two registers; the first hroned deity (Osiris) on a neb basket with a sun disk and a
depicts a small vaulted shrine adorned with a cobra holding cobra on his head; he is holding the crook and the flail; in
the ankh sign. Inside the shrine, a vulture holds the menat front of him is the caption nb mAat “Lord of maat” and
and ankh signs, then a cobra holds the was scepter; both the Imiut; on the proper right, the lettuce was added, there
are resting on a mat and neb basket. The second register is a caption nTr aA xnti ”The great god, the foremost”,
depicts a female figure (probably the deceased); she is while on the proper right, only appears; also there is a
green-skinned and wearing a long green and black garment small table, different offerings, and jars, topped by a
with a long red-tied belt. There is a caption nbt vulture holding the ankh sign and resting on the nebu sign.
xt sH-nTr ii pr xnti nTr(t) aA(t)? “Lady of the offerings of Then an ibis-headed deity presenting a vessel, and there is

63
a lettuce depicted in front of him. On the proper right, he the menat and ankh signs while resting on the nebu sign,
is replaced with a standing vulture-headed deity resting below it is the shtyt, vessel and lettuce. The scene is not
his hand on a was scepter, and the caption nTr aA “The totally clear, but it is recognizable at the proper right, and
great god”. there is sign behind the tawer instead of the was scepter
fig. (10).

”.

Figure (8) the central panel – 4th register

2.3.5. The fifth register, fig. (9)

It depicts an outstretched winged cobra surmounted with a
sun disk on its head, facing left and flanked by the caption
aA WADyt nbt pt Nit “The great Wadjet, lady
of the sky, Neith?”, There is an extra sky sigh after the
name of Neith on the proper right; below her wings, nb
mAat “Lady of maat” is mentioned, and there are different
offerings. She is flanked by a crouching jackal over a neb Figure (10) the lateral partitions of the footboard
basket, behind it a kherep scepter flanked by two i signs, Between the feet under a pt sign, there are three longitude
and two vultures holding the ankh sign, and the egg sign columns of texts separated by columns decorated with
which is omitted on the proper left, and the menat is added
geometric shapes; the middle one is read twice:
to the vultures.

Wsir sAt n Hm-nTr tpi nbt-pr Smayt n Imn-Ra nsw-nTrw

mna(t)-2nsw-pA-Xrd imAxy xr n.k PtH-4kr-Wsir nb Stit xnt
pr-aA pr n nb …
Figure (9) the central panel – 5th register
Osiris, daughter of the high priest, the lady of the house,
2.4. The footboard chantress of Amun-Re, king of gods, wet nurse of Khonsu
It is divided into three sections: two registers depict the the child, the venerable one before Ptah-Sokar-Osiris,
reversed scenes on the lateral parts, and in the middle are lord of the Shtyt, foremost of the palace of the lord …
longitude columns of text. The upper register on the lateral
parts depicts a winged figure (the head is missing on both
partitions), and there are offerings between its wings. On
the proper left, the lower register depicts a frieze of cobras;
below it is a standing figure of Osiris on a neb basket; Wsir sAt n Hm-nTr tpi nbt-pr-Smayt n Imn-Ra nsw nTrw
he is wearing the white crown and a long black garment Mnat-2nsw-pA-Xrd imAxy xr n.k Nit mwt-nTr irt Ra Hnwt
with a long red-tied belt in the middle. In front of him are pr-anxw
two kneeling figures, Nephthys and Nut, on the proper left Osiris, daughter of the high priest, the lady of the house,
foot; they are green-skinned and wearing a modius on their chantress of Amun-Re, king of gods, wet nurse of Khonsu
heads and a long black dress; their hands are resting on shen the child, the venerable one before Neith, mother of the
signs. In front of each one is a small offering table and a god, the eye of Re, lady of the house of the living, fig. (11)
caption xt mw “water drops” [13]. Between their heads
is the caption Nbt-Hwt nTr(t) aA(t) sn.t (nTr) “Nephthys, The edge of the feet is decorated with colored geographic
the great goddess, sister of the (god)”, she is replaced by shapes; the plaster layer has fallen from some parts; and
Isis on the proper right, and this caption is omitted. Also, the underside of the footboard is left undecorated, fig. (12).
there are a vulture and a cobra on a mat holding the ankh a b c
sign, was scepter, and shen sign, while on the proper right,
only the vulture is depicted resting on the nebu sign. Behind
this, there is a scene depicting a human-headed ba bird
carrying a small offering table on his head in front of the
tawer and nb pt nb AbDw “Lord of the sky, Lord of
Abydos” is mentioned, there is a was scepter behind the
symbol; there is another small offering table behind the
bird, and between the bird and the tawer a vulture holding Figure (11) a. & b. the footboard, c. the underside of the footboard
64
2.5. The underside of the lid, fig. (12) ated by mentioning that she is the daughter of a high priest,
It has two large cracks between the wooden blanks, but the gilded parts of the lid, and its rich decorations. Niwiński
the inscriptions are not damaged. The joints that attach the mentioned that this lid might be dated to the reign of King
blanks of wood are visible. Generally, the underside of the Psusennes II [7,14]. He and Gómez suggested that she might
lid was rarely decorated during the 21st dynasty; here, the be the daughter of the high priest of Amun Pinedjem II [14,
whole surface is painted red with white inscriptions. At the 15]. However, more about her identity will be discussed
head there is a curved sky sign, then a sun disk flanked by later.
two rearing cobras, then a large figure of Osiris wearing 4.2. Her titles
the atef crown and long garment; he is holding two crooks While the title Chantress of Amun was widely spread during
and two flails; he is flanked by two winged wedjat eyes; the 21st dynasty, the title wet nurse of Khonsu the child was
and he is standing on a nebu sign between two ointment not common.
jars. In front of him, there is a caption in two columns: 4.2.1. The title chantress of Amun
It appeared as early as the 18th dynasty and was the most
frequent title among women of different social ranks in
Wsir nb nHH Xntt imntt Thebes. When nbt pr “Lady of the house” is added, it is
Osiris, lord of eternity, foremost of the west. an indication that she is a married woman; along with the
Finally, a sky sign below it is a Djed pillar flanked by Hsywt, they formed the junior staff of the female priesthood.
two west signs . The singer-musicians were likely recruited for the quality
of their voice and were trained professionally, while the
singer-choristers were more numerous and were only sup-
porters [16]. These priestly titles were related to Amun and
Mut, so Onstine and Stevens mentioned that during the
21st dynasty the increase in people loyal to the priesthood,
which they follow, was normal [17,18].
4.2.2. The title wet nurse of Khonsu the child
Naguib mentioned that there were three kinds of nurses in
Egypt: the goddesses, the royal and private nurses, and the
priestesses in the service of the child god. She considers
the nurse-priestesses of the child god as the subordinates
of the "divine mothers mwt-nTr" [16], i.e., mothers of the
god; they gave birth to the child-God, the extension of the
family, and the ever-renewed hope of life after death. So,
they were assisted by the mnawt, whose milk provided the
Figure (12) the underside of the lid inheritor with food for survival [16]. The role of mnat app-
eared as early as the Pyramid texts. Roehrig assumes that
3. Results they are family members or valued members of the hous-
Based on the description, and the discussion, many results ehold [19]. It is the same concept as the relationship between
were extracted as follows: the family of the high priest and the Theban triad: Amun,
*) Perhaps the lid is the lid of the outer coffin of Meritamun, Mut, and Khonsu. Goméz suggested that they help bring up
daughter of the high priest of Amun, Menkheperre. the divine child in ritual contexts; she mentioned that milk
*) There are no traces of reuse on the lid. offerings took a prominent position in the cult inside the
*) The lid was a product of a high-standard workshop; it mammisi, so wet nurses of Khonsu the child probably per-
was made for her burial, leaving a space for the titles formed similar ritual practices in the sanctuary dedicated
and name of the owner, which is demonstrated by a to this child-God. She added that they were also chantresses
small blank space at the footboard. of Amun, and some of them belonged to the Choir of Mut
*) The lid is dated to the late 21st dynasty according to its [15]. Goméz also suggested that the role of the priestess
related to the cult of 2nsw-pA-Xrd was probably at temple
artistic criteria.
A in Mut precinct in south Karnak, and they performed
*) The first appearance of the iit offering is attested on this
musical duties as the chantresses of Amun. The women of the
lid until now. high priest’s family played a rule with Amun’s wife Mut
*) The rare depiction of Osiris with the red crown is and their son Khonsu, i.e., the Theban triad [20]. Once more,
related to his renewal and resurrection. the family's principal goal was to appease the Theban triad.
*) The location of the lid inside the Bab El-Gasus tomb According to the above-mentioned females related to Kho-
was likely corridor (E) or rooms (D). nsu’s cult in general, they were dedicated maternally, as a
mother, nurse, or wet nurse, to the child god, beside the cha-
4. Discussion ntress and priestly roles [21]. Their functions allowed them
4.1. The owner not only to exercise their priestly role but also to attain a
The lid does not give any information about the identity of certain authority to benefit from the privileges offered to
the owner except for her titles. Her high rank is demonstr- them by these offices. The position of women in the clergy
65
reflected the importance of their family and their own status ding to Niwiński), fig. (14) [7], but that was the case in other
within the family [16]. The title “wet nurse of Khonsu the coffins; for example, JE 29699 (A. 17), a coffin set of Ase-
child” appeared during the 21st dynasty on a coffin of Dim- temkheb dating to the late 21st dynasty, the inner lid and
uteriudu at the Ägyptisches Museum in Berlin 58+1075 [7], the mummy cover show the deceased with the festive dress
and the papyrus JE 95836 of Meritamun, daughter of the high while the outer lid is type III-b [7], and an inner coffin and
priest Menkheperre, although Niwiński has mentioned that mummy cover at the Turin Museum Inv. No. 2228 of Ta-
it also appeared on her coffin JE 29704 (A. 71) [7], but acc- mutef dating to the late 21st dynasty, the lid shows the
ording to Fabregat, who is currently working on the coffin deceased with the festive dress while the mummy cover is
of Meritamun JE 29704 (under publication), the title “wet type III-b [7]. Niwiński mentioned that Meritamun had ano-
nurse of Khonsu the child” is not attested on the coffin, only ther coffin set; what is left of it is the mummy cover that is
stored in the basement of the Egyptian Museum JE 29734;
the title chantress of Amun is attested, and the title “wet
it was gilded and was destroyed due to robbery. He suggested
nurse of Khonsu the child” appeared only on her papyrus.
that JE 29704 was an alternative burial for this destroyed
Finally, the limestone pyramidion of Bennebensekhauenef one [1]. According to that, the lid JE 29622 might be part
at the Louvre Museum D. 42 dated to the 21st dynasty acco- of one of these two sets.
rding to Goméz, who held the title imy-r mnayw n 2nsw
pA Xrd [15]. This is an indication that there were mnawt
more than the above mentioned. The title on all these objects
was written with the determinative, which is omitted on
this lid, tab. (1). The title mna(t)-2nsw-pA-Xrd was mentioned
as the name of the owner of JE 29622 at the registration
collection management and documentation department of
the Egyptian Museum, and on the lid’s label, as the last
word of the text appears to be the name. The same idea
was discussed by Dautant and Amenta; they suggest that
coffin Inv. MV 25008 at the Vatican Museum is owned by Figure (14) the inner coffin and mummy cover of Meritamun JE 29704,
an individual named xnnm-2nsw-pA-xrd, which was also photo by author
used as a title [24]. However, the author could not trace 4.4. The artistic criteria
persons who held the name mnat-2nsw-pA-Xrd in ancient There are no traces of reuse on the lid, but there is a small
Egypt. blank space in the middle column of the footboard, fig.
Table (1) Personnel who held the title “Wet nurse on Khonsu the child” (11). According to Cooney’s study on coffin reuse, generally
during the 21st dynasty) the blank space left for the name is an indication of reuse
Item Papyrus Outer coffin – Inner coffin [25]. However, this might be the case when the space is
Owner Meritamun Dimuteriudu large enough for the name; here, the space is very small. The
Title author suggests that this lid with its rich decorations was a
No. (EMC) JE 95836 [22] (Berlin) 58 + 1075 [7,23] part of this lady’s burial; furthermore, it would seem that it
was already produced in a workshop. Her titles were added
in the middle column of the footboard, but one cannot fail
to notice the error of the artist, who could not offer enough
Fig. No photo available space for the name, fig. (11). The gilded faces and hands
were attested on the coffins of personnel from the family of
the high priests; it was rare to find a gilded coffin outside
the family. The author tracked only three non-royal family
members’ coffins: the coffin of Nesamun JE 29611 (A. 148),
4.3. Her identity
the coffin JE 29737 (A. 144), and the coffin of Djedmuti-
According to the artistic features of the lid, which are typ-
ical of the late 21st dynasty (discussed later), the doubts will uesamkh at the Metropolitan Museum 25.3.1-3 found at TT
revolve around her being the daughter of the high priest 60 [7]. According to Niwiński’s typological study, the lid
Menkheperre or Pinedjem II. There is a possibility that this JE 29622 is type III-c, which is dated to the late 21st dynasty
lid is a part of the coffin set of Meritamun, the daughter of [7]. That also corresponds to Sousa’s typological study on
the high priest Menkheperre JE 29704=29734 CG 6176- yellow coffins, according to which the lid has the following
6175-6196 (A. 71) [7], since her outer coffin is missing and features: *) The headboard is type I-a (basic scheme). The
she is the daughter of a high priest. Moreover, she held the two floral bindings and the checkered wig (worn only by
same titles mentioned on JE 29622: chantress of Amun is women) are typical of the late second half of the 21st dynasty.
attested on her inner coffin and papyrus, and wet nurse of *) The upper section is type III-c. *) The central panel
Khonsu the child is attested on her papyrus. If the above follows the complex scheme type III-c that consists of five
mentioned assumption is acceptable, and JE 29622 is the registers extending to the footboard, which caused the omi-
lid of the outer coffin of Meritamun, then it is following a ssion of the lower section, which is typical of the late 21 st
different style from her inner coffin and mummy cover, dynasty. *) The footboard follows the complex scheme,
which show her wearing the festive dress (type IV-c accor- which is typical of the late 21st dynasty [11,12,25].
66
4.5. The religious meaning of the scenes the life force of Osiris took place with the birth of Horus,
Many details depicted on this lid appeared on other 21 st or, in another perspective, the regeneration of the sun [34].
dynasty coffins, that were the subject of study by Sousa,
and other studies focused on the religious meaning of 21 st
dynasty coffins’ scenes [11,12,25], so in the analysis of the
scenes, the study will only focus on the interpretations that
were not mentioned before.
4.5.1. The upper part
It is decorated with the pectoral, which affords protection and
rebirth to the deceased with its floral decoration, according
to Sousa’s opinion [12]. The author also confirms that and
suggests that this part is also related to BD 81 [27] as the
head of the deceased comes out of the lotus flower, demo- Figure (15) details from the 1st register of the central panel
nstrated by the lotus flowers in the last register of the collar. 4.5.2.2. The depiction of Osiris with the red crown
This BD chapter aimed to turn the deceased into a lotus Usually, Osiris was depicted with the white crown, the
flower so he can be reborn like it every day at sunrise [27, double crown, or the atef crown; it is rarely attested that
28]. Furthermore, the pectoral was related to the ousekh Osiris wore the red crown [33]. For instance, on the statue
collar, which was a way to rise up to the sky as mentioned in of Tutankhamun as Osiris wearing the red crown and raised
pyr. 534 [29], and to give power to the deceased transfigured up by Menkeret to raise him to the sky and ensure his res-
spirit in BD 158 [27,28]. urrection [35], and on the 21st dynasty coffin Inv. no. 11978
4.5.2. The central part (A. 149) at the Berlin museum, Osiris is depicted with the red
It follows the complex scheme and refers to the sky over crown during the ceremony of his sed festival, also related
to renewal [7,36]. As well as on the outer lid of Djedptahi-
the deceased and the solar-Osirian unity by depicting outs-
ufankh JE 26201, found at the royal cache and dated to the
tretched winged figures, the scarab, and other solar symbols early 22nd dynasty [7]. From the above-mentioned, one can
side by side with figures of Osiris nTr aA [30]. conclude that this scene is related to the myth of Osiris.
4.5.2.1. The representation of the iit and wAD offerings, Horus is demonstrated by the falcon above the goddess’s
fig. (15) head; the goddess plays a protective role, demonstrated by
The author thinks that every 21st dynasty coffin has a special the outstretched wings and by the sphinx presenting the iit
feature that makes it unique from the others. What is special sign and the wAD plant, which refer to the protection from
about this lid is the representation of the iit offering along enemies; the place of the birth of Horus and the renewal of
with the wAD plant depicted on the first register of the Osiris, who is depicted with the red crown of lower Egypt,
central panel. The iit offering appeared in Kom Ombo temple where the Delta, the place of this event, is located, also
and was the subject of a study published by Abdelhalim, depicting him as a living king after his renewal. Moreover,
who mentioned that it was a special feature that appeared the falcon/Horus wearing the double crown refers to his
only, and for the first time in Kom Ombo temple. The triumph and his coronation as king of Lower and Upper
interpretation of this offering is that it affords power and Egypt.
protection from enemies [31], but the occurrence of the iit
4.5.3. The footboard
It follows the complex scheme with the usual mourning
on this lid shows beyond doubt that it goes back to the 21 st scenes that are performed during the opening of the mouth
dynasty, until now. On the other hand, the term wAD refers ritual.
to being green, to thrive, to be young, and to be fresh 4.5.4. The underside of the lid
[32,33]. The reliefs of the Egyptian temples testify that Usually, on the 21st dynasty coffins, the underside of the
bouquets of flowers played an important role in the cult of lid depicts a figure of Sokar, Rahorakhty, Nut, Hathour,
the gods; they are commonly referred to as rdjt rnp.wt. A Imentet, etc.; here, it depicts Osiris, lord of the netherworld ,
large number of depictions are known from the New and the deceased is living in his realm. Sousa suggested that
Kingdom to the Roman Period, which indicate the purpose these figures fulfill the same role as when it is depicted on
of this offering was to offer health, life, duration, dominion, the floorboard of the case, standing behind the mummy to
joy, all power, strength, eternity, and protection since it was unify and become a god as Osiris, as the coffin symbolizes
the papyrus of life, one of the primeval plants, and a form the Osirian shrine and the mummy is the statue of Osiris
of protection for the child of Isis while hiding [34]. The [11]. The red color of the underside of the lid probably is
papyrus is therefore primarily a symbol of that mythical place not related here to dangerous things, but it plays the same
in the swamp thicket of Chemmis in which the regeneration role as gold and yellow, referring to the sun of the morning
of life, i.e., the birth of Horus and his growing up, is loca- and evening, which assures the rebirth of the deceased every
lized. As a symbol of this protected, hidden place, it becomes day. It was also the color of the shrouds of Osiris, and the
a symbol of protection, a protective shield against all threats; depiction of Osiris means a solar-Osirian unity aspect, which
it is the "papyrus of life". Moreover, the papyrus appears assures the resurrection of the deceased laying below [37,
as a symbol of the swamp thicket, in which the renewal of 38].

67
4.6. The original place of the burial JE 29622 in Bab [2] Darssey, G. (1907). Les cercueils des prêtres d’Ammon
El-Gasus (Deuxième trouvaille de Deir el-Bahari). Annales du
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of the burial of this lid inside the cache since it was not [3] Niwiński, A. (2002). Coffins of the 21st dynasty in the
mentioned in Darssey’s A. list, the study assumes two opi- Cairo Egyptian Museum; history of their acquisition and
nions: 1) If that lid was a part of Meritamun’s burial, then documentation, and the actual project of their complete
it probably was in corridor (E) with the rest of the set, fig. publication. In: Eldamaty, M. & Trad, M., (eds.) Egy-
(16). 2) It might be in one of the two chambers (D) at the ptian Museum Collections Around the World, Vol. 2,
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The lid JE 29622 probably was the lid of the outer coffin of Meritamun, royal cache in Dier El-Baḥri, J. of Egyptian Archaeology.
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(E) in the tomb of Bab El-Gasus along with her inner coffin and
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ations, which show no traces of reuse. It was prepared and ready [10] Jansen-Winkeln, K. (2007). Inschriften der spätzeit.
at a workshop for its owner, leaving only the titles and name to be teil I: Die 21 dynastie, Harrassowitz, Wiesbaden.
added, which is demonstrated by a small blank space at the end [11] Sousa, R. (2020). “Yellow” coffins: Definition and typ-
of the middle column on the footboard after her titles. Probably there ology. In: Sousa, R. (ed.) “Yellow” Coffins from Thebes.
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Acknowledgement
Int. Series, Vol. 3010, BAR Pub., Oxford.
I would like to express my appreciation to Dr. Ali Abd-
[12] Sousa, R. (2018). Gleaming coffins: Iconography and
elhalim, the director of the Egyptian Museum in Cairo, the symbolism in Theban coffins decorations (21 st dynasty),
registration collection management and documentation dept., Vol. 1, The Sheltering Sky, Coimbra Univ. Press,
and Mrs. Sara Hassan. A special debt is owed to Mr. Sameh Coimbra.
Abdelmohsen for photographing the lid, Mr. Ahmed Abd- [13] Erman, A. & Grapow, H. (1929). Wörterbuch der Ägy-
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my special appreciation and thanks to Dr. Rogério Sousa for genealogy of the XXIst dynasty: New proposals for their
encouraging and providing me with fruitful discussions. interpretation, J. of the American Research Center in
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