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THE KINGDOM OF THE MUMMIES ESSAYS IN MEMORY OF RAMADAN B. HUSSEIN Cover Illustration: The Saqqara Mask of the Second Priest of Mut and Priest of Niut-shaes, details of eye inlay. RAMADAN B. HUSSEIN  SUPPLEMENT TO THE ANNALS OF THE EGYPTIAN ANTIQUITIES SERVICE THE KINGDOM OF THE MUMMIES ESSAYS IN MEMORY OF RAMADAN B. HUSSEIN CAHIER NO 46 Edited by Janice KAMRIN Mohamed Ismail KHALED & Christian LEITZ MINISTRY OF TOURISM AND ANTIQUITIES CAIRO 2024  SUPPLEMENT TO THE ANNALS OF THE EGYPTIAN ANTIQUITIES SERVICE THE KINGDOM OF THE MUMMIES ESSAYS IN MEMORY OF RAMADAN B. HUSSEIN (CASAE 46) 2024 Edited by Janice KAMRIN Mohamed Ismail KHALED Christian LEITZ © Published 2024 by the Supreme Council of Antiquities MoTA (Ministry of Tourism and Antiquities) 4d Fakhry Abdel Nour- Abbassia-Cairo-Egypt. Graphic Designer Magdy EZZELDIN Director of Printing Mostafa ALY DAR EL KUTUB NO. 524/2024 ISBN. 978-977-642-065-6 ISSN. 1687-4951 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher. Printed in Egypt by MoTA Press 2024 TABLE OF CONTENTS  TABLE OF CONTENTS PREFACE ............................................................................................................................................................... 11 Zahi HAWASS INTRODUCTION ........................................................................................................................................... 13 BIOGRAPHY OF RAMADAN BADRY HUSSEIN (1971–2022) ........................................... 17 BIBLIOGRAPHY OF RAMADAN BADRY HUSSEIN .................................................................. 21 WORDS OF MEMORY ................................................................................................................................. 25 Mostafa ABD EL-RASHEED A THEBAN FOURTH PROPHET OF AMUN FROM THE RAMESSIDE PERIOD ................................................................................................................................... 43 Ibrahim ABD EL SATTAR Htp-(r)dj-njsw.t IN THE OLD KINGDOM PYRAMID TEXTS ................................................... 55 Mohamed ABUEL-YAZID & Daniel VON RECKLINGHAUSEN A FUNERARY STELA FROM THE “GREAT WADI” CEMETERY IN NORTH ABYDOS .............................................................................................................................................................. 81 Rasha H. AHMED ON-SITE CONSERVATION OF A FIBER SANDAL AT THE SAQQARA SAITE TOMBS PROJECT ........................................................................................................................................... 103 Mariam F. AYAD NEITH: A FEMALE ARCHER? SOME OBSERVATIONS ON A FRAGMENT IN THE EGYPTIAN MUSEUM, CAIRO (JE 41476) ...................................................................................... 111 Burkhard BACKES FREIE PLATZWAHL? FEINDABWEHRSPRÜCHE AUS DEM TOTENBUCH AUF SÄRGEN DER SPÄTZEIT ............................................................................................................................ 125 Ladislav BAREŠ – Dana – Renata Landgráfová – PRELIMINARY REPORT ON THE EXCAVATION OF THE LARGE LATE PERIOD SHAFT TOMB OF WAHIBREMERYNEITH AT ABUSIR ............................................................ 137 Stefan BAUMANN WONDERFUL THINGS, TUTANKHAMUN, AND THE PYRAMIDS: THE BIGGEST MISCONCEPTIONS ABOUT ANCIENT EGYPT .......................................................................... 151 6 CASAE 46  TABLE OF CONTENTS Susanne BECK "TONGUE" IN ANCIENT EGYPTIAN TEXTS .................................................................................. 163 Louise BERTINI & James H. SUNDAY FROM TIME TO TIME? AN EXPLORATION OF ETHNOARCHAEOLOGY FOR UNDERSTANDING CONTINUITY AND CHANGE IN SWINE HUSBANDRY PRACTICES IN ANCIENT EGYPT ......................................................................................................... 179 Mennat-Allah EL DORRY & Essam AHMED PACKING FOR ETERNITY? A PRELIMINARY ASSESSMENT OF ARCHAEOBOTANICAL REMAINS FROM SAQQARA, EGYPT .......................................... 199 Shaimaa Magdi EID & Samar Mahmoud M. IBRAHIM BURIALS, OCCUPATION, AND ABANDONMENT OF THE TOMB OF THE CHIEF OF THE ARCHERS, PASER (TT367) ..................................................................................................... 209 Mohamed H. ESSA WHICH KIND OF PROPERTY SHOULD Hnw BE? ..................................................................... 221 Nashwa GABER A UNIQUE TEKENU SCENE IN THE MASTABA OF SHEPSESPUPTAH AT SAQQARA .......................................................................................................................................................... 237 Louise GESTERMANN SARCOPHAGUS, COFFIN, OR BIER – SOME REMARKS ON BURIAL CUSTOMS IN THEBAN TOMBS OF THE LATE PERIOD .................................................................................. 249 Zahi HAWASS THE CACHE OF NINE STATUES FOUND AT GISR EL-MUDIR IN SAQQARA ........ 261 Janice KAMRIN & Melinda HARTWIG THE LIMESTONE COFFIN OF ISETIRDISET, DAUGHTER OF TADIUSIR (MMA 11.154.6A, B) ................................................................................................................................... 281 Mohamed Ismail KHALED COMPLETING THE PUZZLES: NEW EVIDENCE FROM THE PYRAMID COMPLEX OF SAHURE ...................................................................................................................................................... 301 Matthias LANG & Philippe KLUGE THE DIGITAL DOCUMENTATION STRATEGY OF THE SAQQARA SAITE TOMBS PROJECT ............................................................................................................................................................. 321 2024 7  TABLE OF CONTENTS Hisham EL-LEITHY THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES ............. 337 Christian LEITZ ZWEI VERSE EINES MORGENLIEDES AUS ESNA (ESNA III, 378, 22-23) ................... 359 Mohamed MEGAHED A Hwt FUNERARY ESTATE FROM THE PYRAMID COMPLEX OF DJEDKARE AT SOUTH SAQQARA ....................................................................................................................................... 371 Marcus MÜLLER NUTZTIERHALTUNG IM REPIT-TEMPEL VON ATHRIBIS .................................................... 381 Essam NAGY NEW FRAGMENTS OF THE COLOSSAL STATUES SOUTH OF THE TENTH PYLON AT KARNAK ..................................................................................................................................... 399 Dietrich RAUE A TREASURER OF THE MIDDLE KINGDOM IN HELIOPOLIS .......................................... 415 Yasmin EL SHAZLY PRELIMINARY THOUGHTS ON THE DECOLONIZATION OF EGYPTOLOGY: THE EGYPTIAN PERSPECTIVE ............................................................................................................... 431 Philipp W. STOCKHAMMER, Victoria ALTMANN-WENDLING & Maxime RAGEOT ORGANIC RESIDUE ANALYSES ON POTTERY FROM THE EMBALMING WORKSHOP AT SAQQARA: FURTHER PERSPECTIVES ........................................................ 443 Jan TATTKO und Carolina TEOTINO DAS STOFFOPFER "HORIZONT DES LOTUS" ( ) IN DENDARA ................................. 455 Mostafa I. TOLBA, Rim HAMDY, Mostafa ATALLAH & Frank DARIUS PLANT REMAINS FROM THE TOMB OF SENNEDJEM (TT1) IN DEIR EL-MEDINA .. 485 Hana GRACIOUS OF ARM, ISESIANKH—NEW EVIDENCE FROM DJEDKARE’S ROYAL CEMETERY AT SAQQARA ......................................................................................................................... 507 Mareike WAGNER DER SARKOPHAG DES GEMENEFHORBAK (TURIN MUSEO EGIZIO C 2201) .... 519 8 CASAE 46  TABLE OF CONTENTS Ayman WAHBY & Shimaa SAYED THE TRANSMISSION OF THE VIGNETTES OF THE TWELFTH HOUR OF THE BOOK OF AMDUAT ON EGYPTIAN NON-ROYAL MONUMENTS .............................. 537 Kimberley WATT IN TIMES OF NEED: THE OVERSEERS OF MASONS DURING THE NEW KINGDOM ........................................................................................................................................................ 551 Mostafa WAZIRY, Mohamed ELSEAIDY & Mohamed GAD THE RESTORATION AND RECONSTRUCTION OF A COLOSSUS OF KING RAMESSES II IN FRONT OF THE PYLON OF AMUN’S TEMPLE IN SAN EL- HAGAR (TANIS) ............................................................................................................................................. 561 Lara WEISS TOWARDS A MORE EMOTIONAL APPROACH TO THE ANCIENT EGYPTIAN DEAD .................................................................................................................................................................... 571 Mohamed ZEIN LES DANSEURS-MWW: IDENTITÉ, RÔLE ET ORIGINE DANS LES FUNÉRAILLES DES NOBLES EN ÉGYPTE ANTIQUE ................................................................................................. 585 WORDS OF GRATITUDE ......................................................................................................................... 599 ............ *** 2024 9 ESSAYS IN MEMORY OF RAMADAN B. HUSSEIN APPRECIATION LIST Iman Abdulfattah Mahmoud Afifi Ahmed Amin Amani Attia Susanne Bickel Manfred Bietak Mansour Boraik Laurent Coulon Peter Der Manuelian Mamdouh El-Damaty Irene Forstner-Müller Rais Gamal Ghasab Faiza Haikal Ayman Hamed Salima Ikram Karl Jansen-Winkeln Holger Kockelmann Sandra Lippert Florian Löffler Daniela Mendel Wolfgang Müller Ahmed Mostafa Osman Andreas Pries Alexa Rickert Donata Schäfer Natalie Schmidt Myriam Seco Kirsten Sonnenschein Stephanie Vartanian Bettina Ventker 10 CASAE 46  THE KINGDOM OF THE MUMMIES PREFACE I am very happy to see this publication dedicated to the soul of our late Egyptian colleague Dr. Ramadan Hussein come to light. When Dr Zahi Hawass asked me in 2022, in my former capacity as Minister of Tourism and Antiquities, if the ministry would publish this volume, I agreed immediately, and I suggested the organization of a reception at the Cairo Egyptian Museum to present this volume in the presence of all his colleagues, from Egypt and abroad, who knew and loved Ramadan as a wonderful person and a distinguished scholar. Ramadan was a very polite person, quiet, and always had a beautiful smile on his face. As a scholar, I followed his remarkable publications and knew that he could be considered one of the best young Egyptologists. He also excavated at Saqqara and made the major discovery of a mummification workshop, which I was proud to announce with him. This excavation was chosen by Archaeology Magazine to be the best discovery of the year 2018. I did not have enough time to attend many of his lectures, but I always heard from both foreign and Egyptian colleagues that he was an excellent speaker. Our participation together as keynote speakers at the opening ceremony of the Sixth International Congress for Young Egyptologists in Leiden (2019) was an excellent opportunity to see for myself what an eloquent and knowledgeable person he was. In very fluent English, he was able to captivate all of us with his outstanding presentation. Finally, all my thanks go to Dr. Janice Kamrin, Dr. Mohamed Ismail Khaled, and Prof. Christian Leitz, who made this Gedenkschrift happen. Khaled El-Enany Professor of Egyptology Former Minister of Tourism and Antiquities, Egypt 2024 11 ESSAYS IN MEMORY OF RAMADAN B. HUSSEIN 12 CASAE 46  THE KINGDOM OF THE MUMMIES BIBLIOGRAPHY OF RAMADAN BADRY HUSSEIN • Hussein, Ramadan B. A new coffin text spell from Naga ed-Dêr. In Thompson, Stephen E. and Peter Der Manuelian (eds), Egypt and beyond: Essays presented to Leonard H. Lesko upon his retirement from the Wilbour chair of Egyptology at Brown University June 2005, Providence, RI 2008, 171-195. • Hawass, Zahi A., Peter Der Manuelian, and Ramadan B. Hussein (eds). Perspectives on Ancient Egypt: Studies in Honor of Edward Brovarski. Supplément aux Annales du Service des Antiquités de l’Egypte 40, Cairo 2010. • Hussein, Ramadan B. ‘So said Nu’: an early bwt spell from Naga ed-Dêr. In Hawass, Zahi A., Peter Der Manuelian, and Ramadan B. Hussein (eds), Perspectives on Ancient Egypt: Studies in Honor of Edward Brovarski, Cairo 2010, 191-205. • Hussein, Ramadan B. Notes on the Saite copies of Pyramid Texts spells in the Memphite and Heliopolitan shaft-tombs. In Hawass, Zahi A., Khaled A. Daoud, and Ramadan B. Hussein (eds), Scribe of justice: Egyptological studies in honour of Shafik Allam, Le Caire 2011, 217-233. • Hawass, Zahi A., Khaled A. Daoud, and Ramadan B. Hussein (eds). Scribe of justice: Egyptological studies in honour of Shafik Allam. Supplément aux Annales du Service des Antiquités de l’Egypte 42, Le Caire 2011. • Hussein, Ramadan B. Recontextualized - the Pyramid Texts: “Serpent Spells” in the Saite contexts. Études et Travaux 26 (1), 2013, 273-290. • Hussein, Ramadan B. Text transmission or text reproduction? The shifting materiality of Pyramid Texts spell 267. In Bickel, Susanne and Lucía Díaz-Iglesias (eds), Studies in ancient Egyptian funerary literature, Leuven 2017, 295-329. • Hussein, Ramadan Badry and Sylvie Marchand 2019. A mummification workshop in Saqqara: the pottery from the main shaft K24. Saqqara Saite Tombs Project (SSTP). Bulletin de liaison de la céramique égyptienne 29, 2019, 101-132. • Hussein, Ramadan B. The Saqqara Saite Tombs Project: an overview March 2016-December 2019. In Kamrin, Janice, Miroslav Bárta, Salima Ikram, Mark Lehner, and Mohamed Megahed (eds), Guardian of ancient Egypt: Studies in honor of Zahi Hawass 2, Prague 2020, 627-682. • Lang, Matthias, Philippe Kluge, Ramadan Hussein, and Benjamin Glissmann. Digital documentation of the Saite tombs in Saqqara. Studies in Digital Heritage 4 (1), 2020, 17-31. 2024 21  THE KINGDOM OF THE MUMMIES • Brovarski, Edward, Richard L. Cook, and Ramadan Badry Hussein. Mastaba of Meshaef. In Handoussa, Tohfa † and Edward Brovarski (eds), The Abu Bakr cemetery at Giza, Atlanta 2021, 201-231 • Handoussa, Tohfa, Richard L. Cook, Stephen R. Phillips, Edward Brovarski, Ramadan Badry Hussein, Angela Murock Hussein, and Ali Radwan. Central sector. In Handoussa, Tohfa and Edward Brovarski (eds), The Abu Bakr cemetery at Giza, Atlanta 2021, 45-200. • Lang, Matthias, Ramadan Hussein, and Philippe Kluge. The 3D digital documentation of shaft K24 in Saqqara. In Lucarelli, Rita, Joshua Aaron Roberson, and Steve Vinson (eds), Ancient Egypt, new technology: the present and future of computer visualization, virtual reality and other digital humanities in Egyptology, Leiden; Boston 2023, 186-212. • Rageot, Maxime, Ramadan B. Hussein, Susanne Beck, Victoria Altmann-Wendling, Mohammed I. M. Ibrahim, Mahmoud M. Bahgat, Ahmed M. Yousef, Katja Mittelstaedt, Jean-Jacques Filippi, Stephen Buckley, Cynthianne Spiteri, and Philipp W. Stockhammer. Biomolecular analyses enable new insights into ancient Egyptian embalming, Nature 614, 2023, 287-293. • Hussein, Ramadan B. The Texts on the Coffin of from Naga ed-Dêr: Translation and Annotation, Studien zu altägyptischen Totentexten, Wiesbaden 2024 (in print). *** 2024 23  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Hisham EL-LEITHY Ministry of Tourism and Antiquities, Egypt Abstract This paper deals with the so-called chapel stelae in the shape of a doorway with architraves, and discusses how the ancient Egyptians imitated what was in Late Period tomb architecture on the stelae. This is one of the reasons that these stelae are called “chapel stelae.” The ancient Egyptians thought that having such a stela adorned with religious symbols would guarantee the resurrection of the deceased in the afterlife. The stela, which bears the name and titles of the deceased, would guarantee that he would be remembered, and its doorway-shape also represents a place of transition from death to rebirth. Placing this stela in the tomb with the sarcophagus would ensure his resurrection. This paper deals with three stelae from Thebes dating to the 26th dynasty. The stelae are as follows: 1- Stela of @A-r-wA, London, British Museum, BM EA 8482. 2- Stela of &A-mwt-anx, Hildesheim, Roemer and Pelizaus Museum 2127 3- Stela of Irt-Hrw-irw, Bologna, Archaeological Museum KS 1952 General Description of Stelae BM EA 8482,(1) Bologna KS 1952,(2) and Hildesheim 2127(3) Each of these round-topped stelae takes the form of a double doorway. The area above the lintel in the British Museum stela has been lost, while this (1) Munro, Die spätägyptischen Totenstelen, 227, Pl. 12 [45]; Bierbrier, Hieroglyphic Texts from Egyptian Stelae, 30, pls 54–55. (2) Kminek-Szedlo, Catalogo di antichità egizie, 217–218, n. 1952; Curto, L‘Egitto antico, 93 n. 85, pl. 44; Bresciani, Stele egiziane del Museo civico archeologico di Bologna, 96–97 [37], pl. 51; Munro, Die spätägyptischen Totenstelen, 226–227. (3) Munro, Die spätägyptischen Totenstelen, 199; Roeder, Ägyptische Inschriften, 92–93, fig. 31. 337  HISHAM EL-LEITHY area in both the Hildesheim and Bologna stelae is decorated with a winged sun-disk. One column of the exterior doorway has been lost in the BM stela, and the surviving column is painted with stripes. The interior doorway has a similar lintel but its left jamb is lost. The right jamb bears a prayer to Atum on behalf of wsr-a @A-r-wA. On all three stelae, the artists drew the external and interior lintels, but in the stela in Bologna the artist joined the architectural elements to the main stela with wooden pegs. Similar attachments were lost in the BM stela. There is a painted round-topped field in the center of the doorway. This consists of three registers on the BM example, but in the other two stelae there is a rectangular field consisting of two registers. The upper register of the BM stela contains a winged sun-disk with winged uraei. Two of the stelae (BM EA 8482 and Bologna KS 1952) contain a scene in which the deceased stands on the right side in adoration before an altar on which rests a water-pot cooled by a lotus flower. Behind stands Re-Horakhty in mummified form holding in his hands the was scepter and with a sun disk flanked by uraei on his head, along with the goddess Maat. On the third stela, Hildesheim 2127, the central scene is divided into two parts. The right side depicts the deceased standing before the god Atum, who has a was scepter in his left hand and an ankh sign in the right hand. On the left side, the deceased stands before the god Re-Horakhty who holds a was scepter in his left hand and the ankh sign in the right. The third register (below) contains a text running from right to left that begins with “Dd mdw in ...”. The door jambs of the BM and Bologna stelae bear prayers to the god on behalf of the deceased, while the one in Hildesheim contains a funerary invocation. On the stela in the BM, the doorways rest on a base which carries a prayer on behalf of @A-r-wA; on the other two stelae the doorways are decorated with colored stripes. The texts on the stelae are as follows: Stela Hildesheim 2127: the right part: the text above the deceased and Atum: ( ) Wsir nb(t) pr &A-mwt-anx “Osiris (i.e. the deceased), mistress of the house &A-mwt-anx.” ( ) &m nb tAwy Iwnw “Atum, lord of the two lands of On.” The left side: the text above the deceased and Re-Horakhty: ( ) Ra-@r-Axty Hry nTrw “Re-Horakhty, chief of the gods.” ( ) Wsir nbt pr &A-mwt-anx “Osiris (i.e., the deceased), mistress of the house &A-mwt-anx.” 338 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Stela KS 1952: The text above the deceased reads as follows: ( ) Ra-@r-Axty nTr aA nb pt “Re-Horakhty, great god, lord of heaven.” ( ) Wsir Irt-Hrw-irw “Osiris (i.e., the deceased) Irt-Hrw-irw.” Stela BM EA 8482: The text above the deceased reads as follows: ( ) Ra-@r-Axty nTr aA nb pt “Re-Horakhty, the great god, lord of heaven.” ( ) kA n Wsir Hm wsr-a @A-r-wA “spirit of the priest of the powerful hand, @A-r-wA” 1- Stela of @A-r-wA BM EA 8482(4) (Fig. 1) @A-r-wA was a Hm nTr wsr-a “priest of the powerful hand.” He was the son of Hor son of PA-di-Ast, and his mother was ^p-n-wn. This stela dates to the second half of 26th Dynasty. It was found in Qurna, and may be from the tomb of Ankh-Hor (TT414). The dimensions of the stela are H: 47.0 cm, W: 30.0 cm. 1. The Texts: 1.1: The text on the jambs: Dd mdw in &m nb tAwy Iwnw di.f prt xrw t Hnqt n kA n Wsir Hm wsr-a @A-r-wA mAa xrw “Word spoken by Atum, lord of the two lands of On, that he may give an invocation of bread and beer to the spirit of Osiris (i.e., the deceased) priest of the powerful hand @A-r-wA, true of voice." 1.2: Text at the base of the stela: ( ) [nb pt Axw m pt Xt] m dwAt t m Xt.k mw m xx.k TAw n anx r Srty.k Wsir Hm wsr-a @A-r-wA "(Lord of the sky, the spirits are in the sky, the body) is in the Duat, bread is in your body, water a) is in your throat, and breath of life into your nostrils, Osiris, priest of the powerful hand, @A-r-wA." a) mw m xx.k “water to your throat. On this stela the writing is not well preserved and one can only recognize two ripples of water; the third one which is in the middle is not very clear. There is a parallel example of this text on a stela in Florence, Museo Archaeologico, inv. n. 2483,(5) but also with some errors in writing some words. For example, the scribe reversed the word “t” bread and the word “dwAt,” based on what is on stela BM EA (4) Munro, Die spätägyptischen Totenstelen, 227, pl. 12 [45]; Bierbrier, Hieroglyphic Texts from Egyptian Stelae, 11, 30, pls. 54–55. (5) Munro, Die spätägyptischen Totenstelen, 209. 2024 339  HISHAM EL-LEITHY 8482. The emended arrangement for the text on stela 2483 in the Florence Museum stela is as follows: nb pt Axw m pt Xt n dwAt t Xt mw m xx.T TAw n anx “Lord of the sky, may (your) spirits be in the sky, (your) body in the Duat, bread (to your) body, and water to your throat, and the breath of life.” The word mw in both stelae was written in different ways; on stela BM EA 8482 the scribe wrote it in the normal way but on the other stela it was written this way which is the usual spelling during the Late Period.(6) This second stela, which is the only parallel known to date, could provide a clue as to what is missing on the stela as it is preserved now: the missing word could be the three ripples of water ( ) mw (water) because the traces of this word refer to the ripple of water signs, the three n signs.(7) After a comparison of this text with what is on stela Florence 2483, the suggested reading and the translation is as follows: [nb pt Axw m pt Xt] m dwAt t m Xt.k mw m xx.k TAw n anx r Srty.k Wsir Hm wsr-a @A-r-wA "(Lord of the sky, may (your) spirits be in the sky, and (your) body) in the Duat, bread to your body, water to your throat, and breath of life to your two nostrils. Osiris, priest of the powerful hand @A-r-wA." 1.3: The text of the main scene: ( ) Ra-@r-Axty nTr aA nb pt kA n Wsir Hm wsr-a @A-r-wA "Re-Horakhty, the great god, lord of the heaven, spirit of the priest of the powerful hand, @A-r-wA." (6) Cf. Wb II, 50, 8–9. (7) Bierbrier, Hieroglyphic Texts from Egyptian Stelae, 11, Pl. 55. 340 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Fig. 1: Stela of @A-r-wA (BM EA 8482) 2024 341  HISHAM EL-LEITHY 1.4: The Text of the Lower part: The lower part of this stela has three horizontal lines which are read from right to left, naming the owner of this stela, @A-r-wA. These are as follows: ( ) (1) Dd mdw in Wsir Hm wsr-a 1A-r-wA mAa Hrw sA n 1r (2) mAa xrw sA n PA-di-Ast mAa xrw mwt.f nbt pr (3) Spst ^p-n-wn mAat xrw xr Wsir wn(n) nfr “(1) Words spoken by Osiris, priest of the powerful handb) @A-r-wA,c) true of voice, son of @rd) (2) true of voice, son of PA-di-Aste) true of voice, his mother, mistress of the house (3) the noble ¥p-n-wn,f) true of voice before Osiris wn nfr."g) Comments on the texts b) Hm wsr-a “The priest of the powerful hand”: this title is very rare and there are no parallel examples on the known wooden stelae of Dynasties 21–26.(8) Ch. Leitz pointed out that this title is attested for a great god, such as Horus, Hor-Behdty, and Min, but during the Greco-Roman period.(9) c) The owner of the stela, @A-r-wA, is the brother of chief servant of the Divine Wife in Thebes, anx-@r, in the time of Psamtik II and Apries, ca. 594–586 BCE.(10) This stela probably comes from the tomb of Ankhhor at Thebes (TT414).(11) Anthony Leahy has collected different examples of the writing of this name on various antiquities, such as statues, coffins and stelae.(12) d) For the writing of name @r: cf. PN, 245.18. e) The name PA-di-Ast (lit.: the one whom Isis gave or the one given by Isis) was a common one during Dynasty 22.(13) f) For the writing of name ^p-n-wn: cf. PN, 325.20. g) For the god Wsir wn-nfr, who normally appears standing or seated with or without a crown, see LGG II, 541–542. (8) Cf. Vittmann, Priester und Beamte im Theben der Spätzeit, 129. (9) LGG II, 572. (10) Graefe, in Anchhor I, 41–46; Vittmann, Priester und Beamte im Theben der Spätzeit, 119–134. (11) Bierbrier, Hieroglyphic Texts from Egyptian Stelae, 11, 30, pls. 54–55. (12) Leahy, CdÉ 55 (1980), 44. (13) This name has been found on many different antiquities, such as stelae and sarcophagi, cf. PN I, 121.18; e.g. CCG 41030 (Moret, Sarcophages de l’époque bubastite, 270ff.). 342 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES 2- Stelae of Irt-Hrw-irw in Bologna Museum KS 1952(14) (Fig. 2) Irt-Hrw-irw was born of PA-di-Hr and ©d-Hr. The stela dates to the 26th Dynasty. Its dimensions are H: 49.0 cm; W: 36.5 cm. 1. The Texts: 1.1: The text on right jamb: Dd mdw in Wsir xnty imntyw nTr aA nb AbDw di.f prt xrw t Hnqt kAw Apdw snTr [....] irp [irtt] “Words spoken by Osiris, the foremost of the westerners, great god, lord of Abydos, that he may give an offering of bread, beer, oxen, birds, incense (....) wine and (milk).” 1.2: The text on left jamb: [Dd mdw in] Ra-@r-Axty nTr aA Hry nTrw prw [m Axt] &m nb tAwy Iwnw di.f prt xrw t Hnqt [.....] snTr [....] "(Words spoken by) Re-Horakhty, great god, chief of the gods who goes out (in the horizon), and Atum, lord of the two lands of On, that he may give an offering of bread, beer (........) incense (.......)." 1.3: The text on the scene above the owner of the stela: Ra-@r-Axty nTr aA nb pt Wsir Irt-Hrw-irw." "Re-Horakhty, great god, lord of heaven, Osiris (i.e., the deceased) Irt-Hrw-irw 1.3: The text on the lower part from right to left: ( ) [Dd mdw]) in Ra-@r-Axty [... Hry ] nTrw prw m Axt &m [nb tAwy Iwnw] di[.f] [prt xrw ] [.......]snTr irp [....] xt nb nfr wab [..........] nTr im n pn n Wsir Irt-Hrw-irw [sA] PA-di-Hr mAa [........] +d-Hrw mAa “(Words spoken) by Re-Horakhty (great god, chief) of the gods who goes out in the horizon, Atum (lord of the two lands of On), that (he) may give (an offering) of (….) incense, wine (....) every good and pure thing (......) on which a god (lives) to Osiris Irt- Hrw-irw a) (son of) PA-di-Hr b) true of (voice) (.....) +d-Hrw c) true of voice.” (14) Kminek-Szedlo, Catalogo di antichità egizie, 217–218, no. 1952; Curto, L’Egitto antico nelle collezioni dell’Italia settentrionale, 93 no. 85, pl. 44; Bresciani, Stele egiziane del Museo civico archeologico di Bologna, 96–97 [37], pl. 51; Munro, Die spätägyptischen Totenstelen, 226–227. 2024 343  HISHAM EL-LEITHY Fig. 2: Stela of Irt-Hrw-irw (Bologna Museum KS 1952) 344 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Comments on the texts The stela is in a poor condition, with much of the text lost and further loss of inscriptions in the lunette. a) For the name Irt-Hr-irw (lit.: The eye of Horus is directed against them...) cf. PN I, 42.11. This name is very common in the Late Period, found on a number of stelae and coffins.(15) b) The name PA-di-Hr (lit.: the one that Hor gave) appears also on a stela in the Egyptian Museum, Cairo, SR 4/9445, see PN I, 124.19. c) For +d-Hr see PN I, 411.12; Moret, Sarcophages, 279, 281/2 (Cairo CG 41031). 3- Stela of &A-mwt-anx, Hildesheim, Roemer and Pelizaus Museum 2127(16) (Fig. 3) The stela of &A-mwt-anx dates to the 26th Dynasty. The provenance is unknown. &A-mwt-anx was born of Ns-Imn and her mother ¦A-BAstt was the daughter of +d-Imn-iw(.f)-anx. Its dimensions are: H: 41.0 cm. 1.1: The text on right jamb: Htp di nsw (n) &m nb tAwy Iwnw di.f prt xrw t Hnqt kAw Apdw snTr irp irtt xt nb nfr wab “A boon which the king has given (to)a Atum, lord of the two lands of On, that he may give invocation offerings of bread and beer, cattle and fowl, incense, wine, milk and every good and pure thing.” a) For n before the god’s name in the offering formula in the Old Kingdom and the same translation, cf. Satzinger and Stefanovi, WZKM 103 (2013), 338–339; Satzinger, LingAeg 5 (1997), 177–188; Franke, JEA 89 (2003), 45– 50; Franke, JEA 93 (2007), 170–171. (15) Cf. stela in the Ipswich Museum, no. 1929; stela in the Durham Museum North, inv. 1981; stela in Bologna, KS 1951; stela in the British Museum, EA 8478; stela in the National Archeological Museum of Parma, inv. 181; stela in Bologna, KS 1949; stela in the Louvre Museum, E 18922; Berlin, Ägyptisches Museum und Papyrussammlung no. 894; and coffins: cf. Moret, Sarcophages, Cairo CG 41016, 168ff., Cairo CG 41017, 175, 178, 180, 184; Griffith, Rylands 3, 440. (16) Munro, Die spätägyptischen Totenstelen, 199; Roeder, Ägyptische Inschriften aus den Staatlichen Museen zu Berlin, 92–93, fig. 31. 2024 345  HISHAM EL-LEITHY Fig. 3: Stela of &A-mwt-anx (Hildesheim, Roemer and Pelizaus Museum 2127) 346 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES 1.2: The text on left jamb: Htp di nsw (n) Ra-1r-Axty nTr aA Hry ntrw pr(w) m Axt ¦m nb tAwy Iwnw di.f prt xrw t Hnqt kAw Apdw “A boon which the king has given (to)a) Re-Horakhty, great god, chief of the gods who goes out in the horizon, lord of the two lands of On, that he may give invocation offerings of bread and beer, cattle and fowl.” The Text of the lower part of the stela from right to left: ( ) Dd mdw in Wsir xnty imntt nTr aA nb AbDw di.f prt xrw t Hnqt kAw Apdw n kA (n) Wsir nb(t) pr ¦A-Mwt-anx mAat xrw sAt Hm nTr MnTw nb WAst Ns-Imn mAa xrw mwt.s nb(t) pr ¦A-BAstt mAa xrw sAt n Hm nTr MnTw nb WAst imy-r Snwt pr Imn +d-Imn-iw(.f)-anx “(1)Words spoken by Osiris, the foremost of the westerners, great god, lord of Abydos, that he may give an offering of bread, beer, (2) oxen, birds to the spirit (ka) (of)b) Osiris (the deceased),c) mistress of the housed) &A-Mwt-anx,f) true of voicee) (3) daughter of the priest of Montu, lord of Thebes Ns-Imn,f) true of voice (4) her mother being the mistress of the house &A-BAstt,f) true of voice, daughter of (5) the priest of Montu, lord of Thebes, overseer of the granary of the temple of Amung) +d-Imn-iw(.f)-anx.”f) Comments on the Text: a) For n before the god's name in the offering formula in the Old Kingdom and the same translation, cf. Satzinger and Stefanovi, WZKM 103 (2013), 338-339; Satzinger, LingAeg 5 (1997), 177–188; Franke, JEA 89 (2003), 45– 50; Franke, JEA 93 (2007), 170–171. b) The phrase n kA n, “for the spirit of,” cf. Franke, JEA 89 (2003), 54; Lapp, Die Opferformel des Alten Reiches, 208, § 355. c) Wsir or “Osiris” (Wb I: 359 (5); Hannig, Großes Handwörterbuch, 214, identifies the deceased directly with Osiris, thereby recognizing the deceased’s successful transition into the afterlife.(17) d) Female titles appearing on wooden funerary stelae demonstrate that women belonged to an elite sector of Theban society that was closely attached to the temple of Amun in Karnak.(18) During the Libyan Period, (17) Saleh, Investigating Ethnic and Gender Identities, 64; Doxey, Egyptian Non-royal Epithets in the Middle Kingdom, 103. (18) Saleh, Investigating Ethnic and Gender Identities, 69. 2024 347  HISHAM EL-LEITHY when Egypt was essentially a “theocratic state of Amun,” everyone was linked somehow to the temple of Amun at Karnak or other dependant temples in the Theban area.(19) The most common female title during the Libyan and Late Periods on the wooden funerary stelae was nb(t) pr, “mistress of the house” (Wb II, 232; Hannig, Großes Handwörterbuch, 402). This title is practically ubiquitous on elite women’s antiquities from all the periods of Egyptian history (but especially after the 12th Dynasty).(20) The title is thought to refer to married women,(21) and also seems to indicate the woman’s duties as director of the household affairs.(22) In some cases the title was honorific, as evidenced by the fact that it was borne by a six- year old girl on a coffin from Dynasty 21.(23) f) The stela owner’s name is &A-Mwt-anx (lit.: the-one-of-Mut-lives).(24) Her father is Ns-Imn-(ni-s(w)-Imn) (lit.: “he belongs to Amun” or “belonging to Amun”). This name appeared frequently in the New Kingdom and during Dynasties 21–22. It remained popular in the Late Period and continued into Ptolemaic times.(25) This name is found also on several wooden stelae: a stela in the National Museums of Scotland, Edinburgh A.1956.149 dating to Dynasty 22(26); and on some other stelae from the 26th Dynasty: SR 4/9900 and SR 4/9417 in the Egyptian Museum, Cairo; Leiden CI-332; and Heidelberg 1029.(27) With reference to &A-BAstt (lit.: the-one-of-Bastet), there is no mention of the name in this form in PN but what is evidenced is &A-(nt)-BAstt.(28) +d-Imn-iw(.f)-anx (lit.: Amun says he will live) was very a common name in the Late Period.(29) There is an example of the same name on a stela in the Louvre Museum, N 3659.(30) g) imy-r Snwt pr Imn or “overseer of the granary of the temple of Amun.” In the Middle Kingdom this title is written in the dual; it often belonged to very high officials. This might indicate that such men were responsible for (19) Niwinski, Illustrated Theban Funerary Papyri, 79. (20) Saleh, Investigating Ethnic and Gender Identities, 71; Johnson, in Capel and Markoe (eds), Mistress of the House, Mistress of Heaven, 175; Robins, Women in Ancient Egypt, 92, 99–101; Ward, Index of Egyptian Administrative and Religious Titles of the Middle Kingdom, 99, n. 823; Ward, Essays on Feminine Titles, 24. (21) Naguib, Le clergé féminin d’Amon, 19; Niwinski, Studies on the Illustrated Theban Funerary Papyri, 80; Robins, Women in Ancient Egypt, 92; Ward, Essays on Feminine Titles, 8. (22) Ward, Essays on Feminine Titles, 8. (23) Niwinski, Illustrated Theban Funerary Papyri, 79–80. (24) cf. PN I, 357.7 (25) PN I, 173 n. 19. (26) Saleh Investigating Ethnic and Gender Identities, 236 (27) El-Leithy, Wooden Funerary stelae, 449–451, 465–467. (28) PN I, 359 n. 9. (29) PN I, 409 n. 23. (30) Munro, Die spätägyptischen Totenstelen, 207; El-Leithy, Wooden Funerary Stelae, 417. 348 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES granaries in both Upper and Lower Egypt,(31) but this example, imy-r Snwt pr Imn or “overseer of the granary of the temple of Amun,” (32) means that this person was responsible for the temple granary of Amun in Karnak, which was attached to the temple for daily use. This title was found from the New Kingdom in TT81.(33) The title imy-r Snwt pr ¢nsw appears on a stela in the Florence Museum, Inv. 2490.(34) Discussion The history of the stelae will help to understand more clearly the forms of the three stelae which are discussed in this paper. From the Old Kingdom to the Late Period, stelae underwent different sorts of evolution before reaching the type represented by those considered here. The location or the placement of the stelae also affected their function. The origins of these stelae go back to the employment of false doors in Old Kingdom tomb chapels. The false door served as a point of contact and transition between the temporal world and the next through which the ka could pass freely. The stelae became the focal point where contact with the deceased could be established, and provided a place where offerings could be presented by the family and descendants of the deceased or by priests serving their personal mortuary cult.(35) With the beginning of Dynasty 22, wooden stelae became an essential element of funerary furniture in the tombs of the elite. These stelae replaced many of the texts, the scenes in the burial chamber, and the funerary papyri as a result of developments in burial customs and traditions. Wood was used for making these stelae so that they could easily be placed with the deceased, near the coffin inside the burial chamber, or elsewhere inside the tomb. Wooden stelae became the only funerary furniture to be placed with the deceased in the tomb, according to the recent discovery of intact tomb KV64 in the Valley of the Kings by Susanne Bickel who found, other than a coffin containing the mummy of the deceased, only a wooden stela dating to Dynasty 22.(36) Written formulae guaranteed the provision of supplies through the king, who served as an intermediary between the gods and the deceased, to fulfill their desires in the afterlife. The false-door form is the most common shape (31) Ward, Essays on Feminine Titles, 122. (32) Taylor, An Index of Male Non-royal Egyptian Titles, 47, 441. (33) Dziobek and Schneyer, in Dziobek et al. (eds), Eine ikonographische Datierungsmethode, 11–47, pl. 28. (34) Munro, Die spätägyptischen Totenstelen, 197. (35) Swart, A Stylistic Comparison of Selected Visual Representations, 42. (36) Bickel et al., MDAIK 67 (2011), 2, figs. 1–2. 2024 349  HISHAM EL-LEITHY for Old Kingdom funerary stelae. In many stelae, this concept is emphasized by sharply defining the door leaves, and the locking mechanism of the door is carved in relief.(37) The door leaf motif was still used to frame the sides of the stelae by the artists of Dynasty 22.(38) In tombs from the end of Dynasty 25 and the beginning of Dynasty 26, one can see architraves similar to those on the wooden stelae considered here, for example, in the tomb of @A-r-wA, TT37,(39) and the tomb of Montuemhat, TT34. The Lunette The lunette of these stelae usually contains a different combination of elements, such as the sky sign, the winged sun-disk, the shen-sign, the ripples of water (mw) sign, a cup/pot-sign, (or the cup by itself), wedjat-eyes, the jackal, and a solar boat. The lunette appears to be an essential element of the stelae during the Late Period, and on the majority of the stelae, the top of the lunette is framed by a curved sky-glyph (cf. BM EA 69520, AH 23, Brussels E6253) with stars on it (cf. BM EA 22914, BM EA 22915, OIM 12220, Vienna OS 5073, Cairo SR 4/9418, SR 4/9419). A representation of a winged sun disk, typically with two uraei, is usually placed beneath it (cf. BM EA 8478, BM EA 35467, Louvre E 18938, Cairo SR 4/9417). The winged sun-disk is considered one of the most popular and common elements that decorate the tops of the stelae. Its first appearance as a decorative element was in Dynasty 1.(40) The winged sun-disk was generally held to be a symbol of power. From the Middle Kingdom onwards, it was believed that when the king died he was reunited with the sun-disk. During Dynasty 21 this idea was taken over by non-royal people. The winged sun-disk, which personifies the king, became the most common decorative element in the lunette of funerary stelae from the Libyan period until the Roman period.(41) The wings associate the king with Horus, and the uraei express the duality of Upper and Lower Egypt. It is a symbol for protection and defense.(42) (37) Pörtner, Die ägyptischen Totenstelen, 11. (38) Aston, Tomb Groups, 466, 568; Jansen-Winkeln, Text und Sprache in der 3. Zwischenzeit, 291; PM I.1, 680; Quibell et al., The Ramesseum, 17, pl. XXI, 9; Silverman, Searching for ancient Egypt, 284–285, fig. 98; Saleh, Investigating Ethnic and Gender Identities, 200. (39) Eigner, Die monumentalen Grabbauten der Spätzeit, pl. 86. (40) For the different forms of the winged sun-disk, see: Werbrouck, ChronEg 16/32 (1941), 165–171. (41) Saleh, Investigating Ethnic and Gender Identities, 17; Hölzl, in Anonymous (ed.) Sesto Congresso internazionale di egittologia, 287; Robins, The Art of Ancient Egypt, 204. (42) Saleh, Investigating Ethnic and Gender Identities, 17; Hölzl, in Anonymous (ed.) Sesto Congresso internazionale di egittologia: I, 288; Hölzl, in Redford, The Oxford Encyclopedia of Ancient Egypt III, 323. 350 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Thus, the representation of the disk indicates the deceased’s aspirations for identification with the disk and “for royal honours the symbol is a status symbol assuring prestige after death.”(43) In Dynasties 21 and 22, the winged sun-disk, the sun disk without the wings, falcons, and falcon-headed figures are labeled “the Behedite.”(44) The uraei either flank the disk at each side or hang like a pendent below the disk. The two uraei are the instruments of terror by which Horus-Behedety crushes his enemies.(45) In many cases, the uraei are shown wearing the white and red crowns of Upper and Lower Egypt (cf. BM EA 8478, BM EA 35467, Louvre E 18938, Cairo SR 4/9417). The shen-sign is used in many of the stelae. This symbolises the all- embracing circuit of the sun and may even represent the sun itself. In tomb representations and stelae, the shen-sign is commonly placed between the two wedjat-eyes corresponding to the midpoint of the cycle between the west (the right eye) and the east (the left eye). Thus, the symbols of sky, water, and sun create a microcosm of earth, where the proper offerings and reverence to the god are observed.(46) The hopes of the deceased for protection and continued well-being are thus symbolically represented.(47) The Texts The texts that accompany the main scene are generally written in vertical columns of hieroglyphs, and the rest of the text, which is on the lower part, is written in horizontal lines. The text on the main scene is typically placed above or between the figures. The text serves to identify the deceased by mentioning their names, titles and often, their parentage. A short offering formula is often included, as well as captions naming the deities and their epithets. The Costumes Men’s clothing from the end of the New Kingdom until the beginning of Dynasty 25 underwent little change, with only some differences in the Late Period. In Dynasty 25 clothes that were worn in the Old Kingdom appeared (43) Swart, A Stylistic Comparison of Selected Visual Representations, 70; Goff, Symbols of Ancient Egypt in the Late Period, 25–253. (44) Swart, A Stylistic Comparison of Selected Visual Representations, 70; Goff, Symbols of Ancient Egypt in the Late Period , 249. (45) Abdalla, JEA 78 (1992), 93–111. (46) Swart, A Stylistic Comparison of Selected Visual Representations, 70. (47) Swart, A Stylistic Comparison of Selected Visual Representations, 70. 2024 351  HISHAM EL-LEITHY again with the advent of the kings of Kush, and this type of clothing includes bands (shoulder-strips) on the shoulders and a light kilt.((4( In this period the costumes were divided into two main types: Type I dates back to the beginning of Dynasty 25. The deceased was depicted wearing a kilt with a shoulder-strap over the right shoulder, as on a stela in the Florence Museum, inv. 2475(49) and on stelae in the Egyptian Museum, Cairo (SR 4/9447,(50) 4/SR 9904,(51) SR 4/9448(52)); the shoulder-strap can also be on the left rather than on the right (BM EA 8480(53), Louvre Museum N 3659(54), Hannover, August Kestner Museum 2951).(55) Type II is short kilt down to the knees tied with a shoulder-strap. This appears in stelae such as Egyptian Museum, Cairo, SR 4/9910,(56) Durham, Oriental Museum EG 604.1981,(57) BM EA 8475,(58) BM EA 8479,(59) BM EA 22919,(60) Vienna, Kunsthistorisches Museum OS 5961,(61) and Leiden, Rijksmuseum van Oudheden Museum EG-ZM 142.(62) The men usually are depicted barefoot with one exceptional stela in the Musée National de Copenhague AAd.6.(63) (48) Fazzini, in Goring, Reeves, and Ruffle (eds), Chief of Seers, 124. (49) El-Leithy, Wooden Funerary stelae, Cat. 345; S. Bosticco, Museo Archeologico di Firenze: Le Stele giziane di Epoca Tarda, 20; Munro, Die spätägyptischen Totenstelen, 190-191. (50) El-Leithy, Wooden Funerary stelae, Cat. 220; Munro, Die spätägyptischen Totenstelen, 189. (51) El-Leithy, Wooden Funerary stelae, Cat. 562; Munro, Die spätägyptischen Totenstelen, 212. (52) El-Leithy, Wooden Funerary stelae, Cat. 330; Munro, Die spätägyptischen Totenstelen, 187; El-Leithy, in J.-G. Goyon and C. Cardin (eds), Proceedings of the Ninth International Congress of Egyptologists, 589; Fakhry, ASAE 43 (1943), 411. (53) El-Leithy, Wooden Funerary stelae, Cat. 702; Bierbrier, Hieroglyphic Texts from Egyptian Stelae, 11, 25, pls 42-43 [2]; Munro, Die spätägyptischen Totenstelen, 218. (54) El-Leithy, Wooden Funerary stelae, Cat. 416 ; Munro, Die spätägyptischen Totenstelen, 207. (55) El-Leithy, Wooden Funerary stelae, Cat. 524; Graefe, Untersuchungen zur Verwaltung und Geschichte, 210; Munro, Die spätägyptischen Totenstelen, 15, 198. (56) El-Leithy, Wooden Funerary stelae, Cat. 600; Munro, Die spätägyptischen Totenstelen, 220. (57) El-Leithy, Wooden Funerary stelae, Cat. 369; Munro, Die spätägyptischen Totenstelen, 15, 190. (58) El-Leithy, Wooden Funerary stelae, Cat. 690; Bierbrier, Hieroglyphic Texts from Egyptian Stelae 11, 24–25 pls. 40-1 [2]; Robins, The Art of Ancient Egypt, 225 fig. 269; Munro, Die spätägyptischen Totenstelen, 218. (59) El-Leithy, Wooden Funerary stelae, Cat. 699; Bierbrier, Hieroglyphic Texts from Egyptian Stelae 11, 26, pls 44-45; Munro, Die spätägyptischen Totenstelen, 218; PM2: II: 809. (60) El-Leithy, Wooden Funerary stelae, Cat. 410; Munro, Die spätägyptischen Totenstelen, 205; Bierbrier, Hieroglyphic Texts from Egyptian Stelae 11, 22–23, pls 36–37. (61) El-Leithy, Wooden Funerary stelae, Cat. 687; Munro, Die spätägyptischen Totenstelen, 20, 21, 23; Vittmann, Priester und Beamte im Theben der Spätzeit, 21 n. 2, 45, 46; Vittmann, Priester und Beamte im Theben der Spätzeit, 10. (62) El-Leithy, Wooden Funerary stelae, Cat. 504; Munro, Die spätägyptischen Totenstelen, 203–204 [Leiden xiv, 11]. (63) El-Leithy, Wooden Funerary stelae, Cat. 57. 352 CASAE 46  THE SO-CALLED CHAPEL STELAE OF THE 26TH DYNASTY FROM THEBES Depiction of men’s wigs on wooden stelae from Dynasty 21 until Dynasty 26 Non-priests are depicted on some stelae shaven-headed, such as on BM EA 35896,(64) Egyptian Museum, Cairo, JE 3306,(65) JE 13225,(66) Louvre Museum N 3795.(67) Also men are depicted wearing a long wig that reaches down to the shoulder and is tied with a head band. Sometimes an incense cone was depicted placed on top, along with a lotus flower blooming or closed. The deceased was sometimes shown wearing a blue wig, as in the following stelae: London, Petrie Museum UC 14695, Archaeological Museum of Zagreb 22, Egyptian Museum, Cairo, JE 25229,(68) JE 29313,(69) JE 29309,(70) JE 29311,(71) British Museum BM EA 66424,(72) BM EA 66426, BM EA 37899.(73) The blue wig was made of lapis lazuli especially for the gods, as the deceased wanted to be a deity in the underworld.(74) Women’s costumes in Dynasties 25–26 In his study concerning the women’s costumes on the coffins from the same period, John Taylor divided their costumes into three types as follows: (I) a tight-fitting and opaque shift-dress, supported by shoulder-straps and often colored red;(75) this appears on many stelae, for example, Florence 2479,(76) Boston Museum of Fine Arts 72.4276, and Egyptian Museum, Cairo, SR 4/9418.(77) (II) A sleeved robe ending at mid-calf,(78) which is also found on (64) El-Leithy, Wooden Funerary stelae, Cat. 139; Bierbrier, Hieroglyphic Texts from Egyptian Stelae 11, 11–12, pls.8–9; Budge, A Guide to the Fourth, Fifth and Sixth Egyptian Rooms, 107, no. 4; Jansen-Winkeln, Text und Sprache in der 3. Zwischenzeit, 290; Saleh, Investigating Ethnic and Gender Identities, 161. (65) El-Leithy, Wooden Funerary stelae, Cat. 81; Daumas, in Aldred et al., L’Égypte du crépuscule, 113; Saleh, Investigating Ethnic and Gender Identities, 203. (66) El-Leithy, Wooden Funerary stelae, Cat. 55. (67) El-Leithy, Wooden Funerary stelae, Cat. 154; Desroches-Noblecourt, L’Egypte des pharaon, 23, n. 48. (68) El-Leithy, Wooden Funerary stelae, Cat. 151. (69) El-Leithy, Wooden Funerary stelae, Cat. 95; Aston, Tomb Groups, 338, 568; Daressy, ASAE 8 (1907), 17; PM I.1, 640–641; Saleh, Investigating Ethnic and Gender Identities, 196. (70) El-Leithy, Wooden Funerary stelae, Cat. 97. (71) El-Leithy, Wooden Funerary stelae, Cat. 103; Aston, Tomb Groups, 362, 567; Daressy, ASAE 8 (1907), 17; Jansen- Winkeln, Text und Sprache in der 3. Zwischenzeit, 291; Munro, Die spätägyptischen Totenstelen, 40; PM I.1, 640-641; el-Zayed, RdE 20 (1968 ), 153–154, pl. 8B; Saleh, Investigating Ethnic and Gender Identities, 191. (72) El-Leithy, Wooden Funerary stelae, Cat. 121; Bierbrier, Hieroglyphic texts from Egyptian stelae, 13, pls 10–11; Jansen- Winkeln, Text und Sprache in der 3. Zwischenzeit, 290; Saleh, Investigating Ethnic and Gender Identities, 169. (73) El-Leithy, Wooden Funerary stelae, Cat. 10; Bierbrier, Hieroglyphic Texts from Egyptian Stelae 11, 10–11 pls 4–5; Jansen-Winkeln, Text und Sprache in der 3. Zwischenzeit, 290; PM I.1, 808; Quirke, Ancient Egyptian Religion, 10; Taylor, An Index of Male Non-royal Egyptian Titles, 162, fig. 117; Saleh, Investigating Ethnic and Gender Identities, 162. (74) Taylor, An Index of Male Non-royal Egyptian Titles, 165. (75) Taylor, in: Strudwick and Taylor (eds), The Theban Necropolis: Past, Present and Future, 101, Fig. I, 9. (76) El-Leithy, Wooden Funerary stelae, Cat. 348; S. Bosticco, Museo Archeologico di Firenze: Le Stele Egiziane di Epoca Tarda, 20–21; Munro, Die spätägyptischen Totenstelen, 191. (77) El-Leithy, Wooden Funerary stelae, Cat. 384; Munro, Die spätägyptischen Totenstelen, 193. (78) Taylor, in Strudwick and Taylor (eds), The Theban Necropolis: Past, Present and Future, 101 (Fig. I, 10). 2024 353  HISHAM EL-LEITHY Egyptian Museum, Cairo, SR 4/9930. (79) (III) A dress with an overlying flap(80) is found on Egyptian Museum, Cairo, SR 4/9417.(81) The woman’s dress on Hildesheim 2127 belongs to Taylor’s second type. Conclusion The basis of Egyptian funerary thought was intertwined with the mythology of Osiris and the sun god, which was also linked with the ideology of kingship. Drawing on imagery from the Osirian and the solar mythologies, funerary art of the Late Period onwards contributed to the protection and transfiguration of the deceased, with symbols like the sky (pt) sign, the winged sun disk, the wedjat-eye of Horus, the shen-ring, solar barque, and scarabs, all associated with both Osiris and the sun god. 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