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Hathor]a every day, and may she grant life, prosperity and health for the ka of the servant [in the Place of Truth, Ken]ro, justified. The latter conducted a survey in the area of the small stone shrines higher up the hill, where he found several stelae; but in the publication he does not include the lower fragment Davies , and hence the exact find spot remains uncertain.

Several individuals named Kenro are attested in the documentation between the first half of the 19th Dynasty and the reign of Ramesses IX, the earliest being the owner of TT Davies , f. The identification of the owner and the exact dating of the stela is therefore problematic. There are traces of red on the skin of the figures. A man is making a libation from a vessel in the shape of an open lotus flower, while he offers a duck on a brazier to a figure of the god Reshpu, who holds up a shield in his left hand and brandishes a mace-axe in the other.

A warrior harness crosses his chest, below a broad collar. Below: Made by the servant Amenemipet, reborna. Cornelius , 44 RR 21 , pl. The single framed scene depicts the goddess Hathor on the right seated on a throne, before a small altar, facing left, and suckling a small child with a side-lock painted in black the only visible trace of preserved colour. She rests her feet on a cushion. On the opposite side the snake-headed goddess Merseger sits on a throne before another small altar, the two set on a pedestal.

The space between the two altars, the axis of the stela, is occupied by a group of fourteen crawling snakes depicted on top of each other. Given protection, life, duration and authority. Left: Merseger, mistress of the West, lady of heaven, mistress of the gods. Below: Made by the servant in the Place of Truth, Paser.

The stela may equally have been found in a shrine devoted to Merseger or from the Valley of the Queens. Paser is attested as workmen under Ramesses II Davies , 67, , and is mentioned on a door jamb fragment found in the village, in the house N.

Corteggiani , 60 f. The unframed lunette seems to be unfinished, leaving the left side blank while a hippopotamus is depicted to the right, before an altar. Below is a mirrored image of a man kneeling with his hands raised in adoration. Above and between the two figures facing each other, two prayers have been inscribed, displayed in opposite directions corresponding with their speakers. Left: Giving praise to Seth, beloved of Ra, great of might in the bark of millions of years , for the ka of his son Amunshedu, justified.

Gardiner , vso. The god Seth could adopt the form of both a pig and a hippopotamus. In the upper register, a king, wearing a nemes-headdress with uraeus and an adorned kilt, offers papyrus flowers to a goddess. He is followed by a bald standard bearer, who wears a long garment and a stola around his neck. In the lower register, the owner of the stela is depicted kneeling with his hands raised in adoration. His prayer was inscribed before him in four columns.

Left: Hathor, chief of Thebes, lady of heaven, mistress of the gods. Lower register: Giving praise to Hathor, chief of Thebes, kissing the ground for the lady of heaven.

As I please the true living royal ka of the lord of the Two Lands, Usermaatra Setepenra, given life, may he grant me favours, my mouth with maat,a for the ka of the guardian in the Place of Truth, Khawy, justified.

Inside the room where the stela was found were other stelae and reliefs showing Ramesses II offering to Hathor. Below the lunette, at least three columns of text were written which open with the royal titulature. Caption: Amun-Ra, king of the gods of Karnak, great god.

Lower register: The good god [ The upper register or lunette depicts a row of three kings, wearing a nemes-headdress with uraeus, each holding a heqa-sceptre and flail, seated on thrones before a floral stand. Right: Made by the scribe in the Place of Truth, Ramose, justified in front of the great god.

The kings in the upper register are depicted as memorable ancestors, adopting the Osiris guise. Ramose succeeded Amenemipet as scribe of the gang CG , was appointed scribe of the royal tomb in year 5 O. CGC and continued to be active until at least year 38 O. Ramose and his wife, Mutemuia, left a large number of votive offerings inside the enclosure, around the sanctuary of Ramesses II and the chapel of Hathor, which has raised doubts about their capability to bear children, since it is known that they adopted a child, Kenherkhepeshef, who would follow in the footsteps of Ramose as scribe see offering table Louvre E and lintel CG Ramose and his wife had three funerary chapels built in the necropolis: TT 7, and The former could have been his tomb Davies , 83 and the latter was built for a group of women, perhaps concubines.

The framed surface is divided into two scenes. He wears earrings, a harness across his chest and a quiver hanging behind his back. He is shown grasping a lion by its tail, and in his left hand he holds a bow, three snakes, three scorpions and the leashes of two rampant gazelles perching on a bush.

Below, the owner of the stela is kneeling with his hands raised in adoration, his prayer inscribed before him. Lower register: Giving praise [to the god Shed However, the insertion of the sparrow-sign in the middle seems to support the reading Neh-neby.

For the construction smA m snb, see Wb. Corteggiani , 64, no. Schmitz , , no. Negm , The surface is divided into two registers. The lunette is occupied by a barque with a large-scale baboon on board. The baboon is crowned by a combination of the full-moon disk? However, in the excavation report vol.

I, 77 , he makes it very clear that the stela was not found there, but inside another small pit in Room 9. In the lower right corner, the owner is kneeling with his hands raised in adoration, followed by his daughter.

The prayer he is speaking aloud is inscribed before him. Lower register: Giving praise to Iah-Thot, great of might for the divine Ennead, kissing the ground for the great god, senior of the gods, great of powers, kind to him who pleases yousic, who listens to the pleadings of the one who summons him, who comes at the voice of the one who pronounces his name,a who listens the petitions of the one who places him in his heart.

He has made it on behalf of the name of his lord. His beloved daughter, maidservant of Iah, Merytamun, justified. The latter option fits better with the phraseology of Deir el-Medina stelae. The phrasing di.

He is also mentioned on stela CG , and was the great grandfather of the Penamun mentioned on stela CG There is no direct evidence of a sanctuary dedicated to Iah by itself, but there are few male priestly titles related to the cult of Iah since the mid 18th Dynasty. See the commentary for CG above. Morgan , Stele It is divided into two registers. Above, a winged goddess stands embracing a king from behind, probably Amenhotep I, who sits on a throne.

The lower register preserves part of the prayer spoken by the owner of the stela. Lower register: Giving praise to the true living royal ka of the lord of the Two Lands, beloved of Ra. May he grant me life, prosperity and health, in the West of? The framed scene is divided into two registers.

Above, a snake-headed goddess sits on a throne, crowned by two high plumes and a solar disk, holding a was-sceptre and an ankh-sign in her hands. A man approaches her burning incense, followed a woman making a libation. Her prayer is inscribed before her.

Protection, life, duration and authority are with her. Burning incense, for the ka of the lady of the Two Lands, by the stonemason Nebwawy, justified, and his sister, the lady of the house, Takha.

Lower register: Giving praise to Merseger, kissing the ground for the lady of heaven, mistress of the Two Lands, by the mistress of the house Takha, justified. A third Nebwa wy also worked as water carrier at that time O DeM The feminine name Takha was also quite popular at Deir el-Medina in the 19th Dynasty, but none seem to be related to one Nebwawy Davies , 10, 21, 27, chart 3.

The temporary register number suggests that it was included in the same partage as the stela of Nebwawy and Takha CG , which may indicate that it was discovered between and DATE: 19th Dynasty? The lunette was framed, and in the central axis at the top it contained a solar disk, with two?

Probably from the tomb-chapel of Amennakht TT It was divided into two framed registers. Above, the feet may identify a male figure standing before an altar, followed by two women. Below, two couples seated on chairs facing left are receiving offerings from a young man facing right. Behind the latter are traces of the rear head of a figure facing left, which seem to indicate that there was another similar scene to the left.

His sister, his beloved one, the lady of the house, Iytemway. Her sister, her beloved one, Taweret. The son of [ Left: His son, his beloved, Khaemtir. His son, Tjaunedjem. Left scene 2 : [ Ashmolean ; O DeM and thus his father, Amennakht, must have been an active member of the gang in the first half of the reign of Ramesses II. The latter is the owner of the tomb-chapel TT Khaemtir, the youngster making the offering, is a son of Amennakht, and he is the owner of TT These three tomb-chapels are closely located to each other in the village necropolis, their burial chambers are connected and are accessed through the same shaft.

The stela was probably found in one of these chapels, most likely TT Tjaunedjem, son of Amennakht, is represented in the burial chamber of his brother Nebenmaat, TT Maystre , 22, pl. The second Amen[nakht], mentioned at the left of the stela, might have been the son of Nebenmaat.

The owner is kneeling, facing right, with his hands raised in adoration. Columns of text, written from right to left, have been carved before, above and behind him. His son [ However, he does not make any reference to it in his publication of Inherkhau, owner of TT Cherpion and perhaps also of TT , was a workman from the left-side of the gang at the end of the 19th Dynasty, promoted to foreman before year 1 of Ramesses VI, when he is referred to with such a title for the first time Graffito no.

He comes from a well-known family of foremen, going back to the beginning of the 19th Dynasty Davies , chart 3. Above, a falcon-headed deity sits on a throne, crowned by a solar disk with uraeus and holding a was-sceptre. Sitting beside him is a god wearing two high plumes on the crown, holding a was-sceptre and an ankh-sign. A goddess is standing next to them. In the lower register, with his hands raised in adoration, the owner approaches a female figure sitting before an altar. She wears a crown with two high plumes resting on the back of a vulture which spreads its wings at both sides of her head.

Behind her stands a large elaborated sistrum with a Hathor head. A cat is partially preserved seated on the ground between the throne and the sistrum. Amun -Ra ] king [of the gods], lord of heaven. Lower register: Left: The great royal wife Ahmes-Nefertari. Right: Giving praise for the ka of the lords of eternity. Made by the servant in the Place of Truth, Neferhotep, justified. El-Sabbahy , , pls. El Shazly , , fig. An extra register was inscribed at the top.

In the central area, a group of various symmetrically arranged offerings has been carefully carved, including bread, vegetables, figs, ducks, vases and a tall basket acting as central axis. Left: [ Right side: A boon that the king grants and also Ptah-Sokar-Osiris, the great god, who resides in the sanctuary of [Shetj]it in Memphis , may he grant bread, beer, beef and fowl, and a libation of water on the altar, for the ka of the Osiris, the king Djeserkara, justified.

Left side: A boon that the king grants and also Osiris, foremost of the West, the [great] god, ruler of eternity, may he grant that I be a spirit in heaven, powerful on earth and justified in the cemetery of the West, for the ka of the Osiris, the king Amenhotep. Winzer , 4 f. The central area was left empty, except for an incised mat-frame displayed below the inscription on the straight side.

The hieroglyphs are carefully cut and the surface well polished. Right: A boon that the king grants and also the great one of magic, Mut, lady of Isheru [ A stela from the Deir el-Medina tomb no.

See also stela CG above. Her relationship with Hori is not clear. Several men bear this name through the duration of the village, with the earliest mention found on an ostracon from inside the Ptolemaic precinct O. CGC Winzer , 10 f. The central area is decorated with various offerings: four rounded loaves of bread, four figs, two flower bouquets, a duck and a tall basket in the middle acting as central axis.

Left: [A boon that the king grants and also the daughter of Amun, Ahmes-] Nefertari, […] may she grant a proper lifetime, for the ka of [ Aa]maket, live! The guardian Ameneminet, justified. He registered seven men, apparently belonging to one or two families during the reigns of Seti I and Ramesses II. Prague H. He was the owner of house S.

VI and of tomb no. His wife was Wadjrenpet Davies , The other members of the gang named here, sculptors and draughtsmen, are also referred to with religious titles, most of them related to the cult of Amenhotep I. Winzer , 70 f. OT In the central area, a group of victuals is displayed symmetrically, including different breads and figs. There is an inscribed extra register above and another in the central area below the offerings. Left: The Osiris, the lady of the house, Iuy.

Left side: A boon that the king grants and also Osiris, foremost of the West, and Wenen[nefer], king of the living, may he grant [all things] proper and pure, for the ka of the Osiris Nefersenut, justified.

Right side: A boon that the king grants and also Anubis, foremost of the divine booth, may he grant [ His sister, the lady of the house, Iuy, justified, [ CGC , II: 5. He was married to a certain Iuy Davies , and was the father of the prosecuted foreman Paneb Davies , 34 f. A pair of royal cartouches is carved in the middle of the piece, between the tables and the basin.

The rectangular basin is in a poor state of preservation, compared with the quadrangular offering tables. Winzer , K OT The central area has a recess with three holes at the bottom to drain the liquid that would be poured inside. There is a double incised inscription displayed along the edges in opposite directions. It is broken into two fragments that can be reconstructed. DeM ; Davies , He is shown accompanied by his family on stela Turin no.

Winzer , f. KU KRI I, , VI, inside Room II. It has a double incised inscription starting at the centre of the spout side and displayed along the edges in opposite directions. The central section is carved with a representation of offerings: different kinds of bread, an oxen foreleg, a duck, vegetables and a tall basket. The basin has a trapezoidal section, i.

Left side: A boon that the king grants and also Atum, lord of the Two Lands and of Iunu Heliopolis , may he grant the reception of offerings from the presence of Raa, for the ka of Irtynefer. Offering table: Right side: A boon that the king grants and also Osiris, foremost of the West, the good god, may they grant every proper and pure thing, for the ka of Irtynefer. Left side: A boon that the king grants and also Anubis, foremost of the divine booth, may they grant all proper and pure things!

Weiss , f. Four round-topped bars, protruding 2. The two bars in the middle are joined together by a flat rectangular surface. IV, and in the index of names at the end of the volume he indicates that the find-spot was house S.

The thickness of the two shorter sides bears an incised inscription. The piece is presently broken in three fragments which can be reconstructed.

CG above. He was the father of Horinefer and Djehutymaktuef Davies, , 87 f. The latter is the owner of tomb TT , and he is attested in the first half of the reign of Ramesses II, which would imply that his father was a member of the gang some years before, probably during the reign of Seti I or early in the reign of Ramesses II. The circular rim bears an inscription on the flat top in sunk relief, while the inscription on the side of the pedestal was carefully carved in raised relief.

On the pedestal inscription, two cartouches rest on a gold-sign and are surmounted by a solar disk in the middle of two high plumes. The royal names inside the cartouches include divine figures which are facing in opposite directions. All of these fragments may have been found in the temple of Seti I. Right: Menmaatra Merienptah-Seti.

For common ways to refer to limestone see Harris , The central area contains various offerings, which are badly preserved: two types of bread, figs, vegetables, an oxen foreleg and a flower bouquet. Surface well polished. Right side: [A boon that the king grants A workman called Menna is mentioned in O.

Ashmolean 92, dated before year 40 of Ramesses II. Zivie , f. The rim bears a double incised inscription on the flat top displayed in opposite directions.

The two inscriptions start with the same formula and share the first nswt-sign. This piece, however, was already in the Boulaq Museum by no. The figures and the accompanying text are incised and preserve part of the original painting.

Red is the dominant colour for the skin and black for the wigs, while the hieroglyphs are filled with blue and the separating vertical lines with red. Made by the assistant of the magistratesa in the Place of Truth, on the west of Thebes, Penbuy, [justified] and blessed,b who proceeds towards veneration. The inner walls were plastered and painted, and most of the scenes focus on Kasa.

The carefully finished edge of the quadrangular slab indicates that it is not a broken fragment, but rather an independently carved block that was attached to a wall of flaky stone or of mud-brick see, e. I, V, together with a description of this tomb-chapel and objects associated with Ramose. It was common among the Deir el-Medina workmen to include not only memorable Theban kings or the living monarch in the decoration of their tomb- chapels, but also eminent characters of their social circle such as the vizier Paser and the scribe Ramose.

The latter is represented in the tomb-chapels of contemporary fellows including Neferrenpet, Nebenmaat and Ken. McDowell , 49, n. Davies , Blumenthal , 31 f.

Meurer , 58 f. The objects found at that time were stored in a magazine in Qurna, until Maspero moved them to Cairo in When Maspero published the inscription that same year, he mentioned Qurna as its place of origin, taking the location where it was stored as its provenance. It was probably carved around year 40, since the ostracon O. Ken, owner of TT 4, belonged to a family of sculptors, including his father, Tjanefer, and his father in law, Piay Davies , , chart Among his children are the sculptors Huy and Pendua, together with wab-priest Tjauenhuy.

Two possible individuals could be identified with this Aapehty in the inscription: the brother and the son of the foreman Paneb, both mentioned in year 40 of Ramesses II Davies , 37 , and a certain Aapehty mentioned as a child in the tomb of Pashed TT 3 at the beginning of the reign of Ramesses II Zivie , , pl. The sculptor Neferrenpet was the owner of TT and is associated with the village house C.

II Davies , He was the brother of Henutmehyt, one of the wives of the sculptor Ken, in whose tomb TT 4 he was represented together with six other colleagues, including Nebra. Maspero , [CIII]. Legrain, b, no. Keller , Davies , 34 f. The rectangular framed scene consists of a mirror image, with a thin tree acting as a central axis.

Both sides display in the centre, facing back to back in opposite directions, two identical figures of the crocodile-headed god Sobek-Ra seated on a throne. They hold a was-sceptre and an ankh-sign, and wear an atef-crown. At the other side of a tall offering table with an unguent jar and a lotus flower, a male figure is shown kneeling and facing the deity, with his arms raised in adoration.

The captions are carved above the figures in sunk relief, arranged in columns separated by vertical lines. Right: deity Sobek[-Ra] of Sumenu. Kenherkhepeshef himself seems to have remained childless, since he married Naunakhte at an old age. He started his scribal career just before year 40 of Ramesses II O.

He owned the 47 See the offering table Louvre E. He was accused of using the gang members to drag stones for his own affairs O. His tomb may be identified with no. Parkinson , At the bottom of both jambs a kneeling male figure is represented facing inwards and raising his hands in adoration.

Right door jamb: col. V, It is also possible that the door jambs belonged to a now-lost mud- brick chapel built near TT It seems that the slab was originally part of a tomb wall rather than a stela. The figures are carved in raised relief, while the inscriptions are in sunk relief. The scene is divided into two registers, depicting two moments of the Beautiful Feast of the Valley.

The upper register shows the barque of Userhat-Amun carried on the shoulders of two groups of eleven men, escorted by two sem- priests and a man called Ipuy who fans the shrine. The vizier Paser and the royal scribe Amenemipet bid farewell to the procession from the doorway of a chapel or barque station. An unnamed pharaoh meets the cortege and burns incense with a brazier. The shrine fixed on the deck, supposedly housing a statue of the god Amun-Ra, is inscribed with the royal name Usermaatsera with a final flat s 52 and is flanked and embraced by two winged goddesses with a feather on their heads, holding an ankh-sign and kneeling on top of a neb- sign.

Below, three kneeling falcon-head human figures raise their right arm, symbolising the loyalty of the people rekhyt. On the deck, before the shrine, is a small kneeling figure of a king wearing the white crown, facing the shrine and offering an unguent jar next to a sphinx. Behind him, and facing in the opposite direction towards the prow, stand the goddesses Hathor, Maat and a standard with a sphinx standing on four legs, wearing a false beard and an atef-crown.

Behind the shrine is a second kneeling figure of a king, this time wearing a nemes-headdress. His tomb, however, has never been identified. A more precise dating may be inferred from the royal name inscribed on the side of the portable shrine: Usermaatsera. The ram at the prow is now wearing an atef-crown flanked by two uraei.

By the royal scribe in the Place of Truth, Amenemipet, justified. Right: Ipuy, justified. Lower register: Left: Userhat. Right: Giving praise to Amun-Ra, king of the gods, the primeval one, who came into being at the beginning, the sole god, enduring of love, who raised up the sky and established himself in the middle, who created the sky and the earth, waters and mountains, by the servant in the Place of Truth, Ameneminet, justified.

He was in charge of supervising the works in the royal tomb. At least three tombs at Deir el- Medina depict him accompanying the king and being followed by the scribe of the gang, either Amenemipet or Ramose.

The man fanning the shrine, Ipuy, bears no title, but was probably a member of the Deir el-Medina gang. He does not appear to be of high rank, but he managed to be named and occupies the centre of the scene, below the shrine, which may be an indication of his authorship.

Contemporary to Paser and Amenemipet, during the first half of the reign of Ramesses II, was a sculptor named Ipuy, son of Piay and owner of TT Davies , who married the niece of Ameneminet, Duaemmeres Davies , 10 which may have led to his inclusion in this scene. Foucart f. Foucart , 67, pl. Desroches Noblecourt , , no. Desroches Noblecourt , no.

Sabbahy , 69, no. His grandson was also called Ipuy, but he lived some years later offering table in Turin no. It seems that it was originally part of a tomb wall rather than of a stela. The inscription and figures are carved in sunk relief, without any trace of painting. The king may be identified as Amenhotep I and, despite the missing captions, it may be assumed that he is followed by Queen Ahmes-Nefertari, and lead by the god Ptah and the goddess Hathor?

The front side of the stand has two columns of text displayed in opposite directions, framed by vertical lines. The rear is not preserved. On the left side, Queen Ahmes-Nefertari wears a vulture headdress surmounted by two high plumes and holds a flagellum. The right side preserves part of the name of King Amenhotep I, indicating that his figure would have been carved here. Figures and texts are incised.

Gitton , 55 IV 2. Fragment JE is decorated with two registers: the upper preserves the legs of a standing figure wearing a long dress, and the lower preserves the heads of a female and a male figure, with their captions written in columns above them. Fragment JE comprises two pieces glued together, and also preserves part of two registers. The upper depicts a kneeling male figure with his arms raised in adoration, carved in raised relief.

Striding behind him are two figures, male and female, accompanied by two children, all facing right. These have been very roughly traced, first in red and then redrawn in black. The lower register preserves traces of two deities facing left: the tip of the crown of Upper and Lower Egypt, with the cow horns and sun disk inbetween and the uraeus at the front.

The text before them is written in columns: the captions of the figures face left, while the hieroglyphs of three other columns face right. Senunakht, justified. It seems that it was decorated with limestone slabs to be carved in relief, but was left unfinished. These two fragments probably fell from the southern wall of the shrine at the rear of the chapel PM I 1 , , f.

The two fragments do not match, but they belonged to the same scene. Irinefer was the son of Sawadjyt and Tauser Davies , chart He is attested as a member of the gang in the first half of the reign of Ramesses II Davies , , although his career could have started earlier since the stela Louvre E.

The cow goddess Hathor is depicted striding on top of a papyrus boat shown emerging from the marshes. Under her head, a small-scale striding figure of a king, probably to be identified with Amenhotep I, is shown wearing a nemes-headdress with uraeus.

Blumenthal , She raises both hands over her head, and is shown wearing a long dress that leaves one breast exposed. Behind her are two signs of obscure interpretation. Above this inscription are traces of a horizontal inscription. Two foremen of the gang called Neferhotep belonged to the same family: grandfather and grandson.

He probably did not live much beyond year 5 of Ramesses II Davies , DeM , though it is likely that he started his career at an earlier date. Bierbrier , 22 , went a step further and suggested that the foreman Paneb, who succeeded him as foreman, could have been involved in the assassination.

The upper two lines are framed and written with elongated hieroglyphs, while the third does not have a horizontal line below and the hieroglyphs keep the standard proportion. An enigmatic number three has been written in pencil. His father, Ipuy, is attested in the reign of Siptah O. Michaelides 1, ; graffiti nos. Petrie 26, 2. That same year he began to act as scribe pTurin , vso.

II:8 , a role he combined with his tasks as draughtsman. Between years 2 and 4 of Ramesses VI he is considered as senior scribe Janssen , and it is possible that he died before year 3 of Ramesses X Davies , Partage The composition may be incomplete.

The first group consists of a seated figure of the goddess Mut holding a nesut-reed plant and a seated figure of the goddess Toeris holding a was-sceptre.

Behind them, a cow walks on the marshes above lotus and papyrus plants, emblems of Upper and Lower Egypt. The upper half includes cryptographic signs inserted next to the figures: a loaf of bread on top of a vessel, two canal-signs and the Lower Egyptian crown. To the left of the scene and represented on a larger scale is a flower bouquet and a knot. The surface has been restored from several broken fragments glued together.

The composition is a cryptographic inscription of a similar type and style as the previous piece and depicts three seated goddesses: Isis, accompanied probably by Mut and Hathor. The scene is framed, and carved in incised relief with traces of yellow colour. It depicts a man kneeling with his arms raised in adoration before an offering table. At the other side of the table a statue of the cow goddess Hathor is depicted standing on a sledge, with a menat on her back.

Under her head a small-scale standing figure of a king can be identified as Thutmose IV. Above these figures are three royal names inside three cartouches, each crowned by a solar disk.

Right: Take what is good, oh Hathor lady of the sycamore, by means of the true scribe, Ramose, justified. He is depicted worshipping three former kings and the cartouches of Ramesses II on stela CG see above. Hathor lady of the sycamore is commonly associated with the area of Memphis, but she also had a chapel in the Theban area.

Corteggiani , 62, no. Blumenthal , 46 f. The left side depicts King Amenhotep II offering two nw-vessels with wine to the god Amun-Ra lord of Luxor, who takes the form of a squatting sphinx on top of a shrine.

The sphinx wears a mesh over the chest and the back and has the head of a king wearing a false beard, two high plumes and an uraeus-diadem. Behind this sphinx is an elaborate sunshade. In this case the sphinx wears a yellow cloak over the chest and back, its wig and sunshade less elaborate than those in the mirror image. All protection, life, endurance and health and all happiness is inscribed in the central column.

Left: Sphinx: Amun-Ra, lord of Luxor, great god. Giving wine to Amun. Right: Sphinx: Amun-Ra, lord of Luxor. El Shazly , 63 f. The scene depicts Neferabu and Tentisis sitting before an altar loaded with provisions. He smells a lotus flower and his wife embraces him.

His son Neferrenpet makes a libation on the altar and presents an offering with the other hand. Other relatives approach in procession bringing flowers, one of whom also burns incense. The lady of the house, [Tentisis]. Right: Pure! For your ka, by means of his son Neferrenpet, his son, [his beloved one, Ra]mose, his daughtera Mahy, his son Nodjemger, his daughter Henut,b his son Meriunu, his daughter Tenthaynu, his brother Anhotep, his sister, his beloved one Hotepy, justified.

Neferabu was an active member of the gang in years 36 and 40 of Ramesses II O. BM , vso. His tomb-chapel is TT 5 Vandier , 2 f. Some members of his family Davies , charts 1 and 11 are mentioned in this inscription.

The scene depicts Neferrenpet and Mahy, the parents of Neferabu, sitting before an altar loaded with provisions. Neferrenpet holds a sekhem-sceptre and his wife embraces him. Their son Neferabu, wearing a panther skin as sem-priest, makes a libation on the altar, his wife behind him makes an offering, and other relatives approach the deceased couple in procession, bringing flowers. The lady of the house, Mahy. Right: Making a libation for your ka, by means of your son,a the servant in the Place of Truth, Neferabu, the lady of the house, Tentisis, his son Neferrrenpet, his daughter Mahy, his son Ramose, his daughter Henut,b justified, his son […] NOTES: a A feminine -t is written by mistake instead of a vertical stroke.

In this piece, the parents are shown being worshipped as honourable ancestors by Neferabu and his family. Their names, Neferrenpet and Mahy, also appear among the grandchildren. International Series, Oxford. DE Discussion in Egyptology, Oxford. EU Egyptologische Uitgaven, Leiden. HALL, H. Historical and Biographical, 8 vols, Oxford,