Registers 4-6: Scenes before Anubis in a chapel
Anubis stands in his chapel at the far right ( view dm-1267, view cm-6600, view bs-38641).
A chest-shaped shrine rests on a sledge whose runners are decorated with lion heads ( view bs-38646, view tb-266). Its contents remain a mystery. It is dragged by six men and a ritual priest. Behind follow eight people including one brandishing a stick for no apparent reason ( view bs-38645, view bs-38644). At the front starts a procession of porters who on this register, carry nothing but food offerings; they are separated by columns of text listing the recipients of these offerings ( view cd-020, view bs-38647). At the head of the procession appears a priest of ceremonies who addresses the Ka of Rekhmire but also Atum, Geb, Osiris, Thoth, Amun ( view bs-38648).
The 4th register ends with a pile of food offerings before Anubis next to a building in the shape of a palace facade
The parade of porters already met with on the register 2 continues ( view xx-044, view bs-38630, view bs-38626, view bs-38633).
They carry furniture ( view bs-38627) and wide variety of objects in chests: loincloths ( view bs-38631) pots of ointments, weapons (bows, arrows, clubs, shields) ( view bs-38628, view bs-38635),writing materials ( view bs-38629), fabrics ( view bs-38632), necklaces, mirrors ( view bs-38634)...
At the front, a man carries two statuettes of a mummiform figure wearing the red crown of Lower Egypt. In the tomb TT 60 of Antefoker where we find the same seated figure, the inscription is reduced down to one word: "Menkeret", the name of an obscure lion-headed goddess. But the word also designates (not reported to Wá»•rterbuch) the statue of the king wearing the red crown whose exact replica was found in the tomb of Seti II and a copy of which, was present among Tutankhamunâ€™s furniture ( view antefoqer, view TTA). The porters are preceded by three companions and a lector priest ( view bs-38637).
Then comes the sarcophagus, carried by nine companions, preceded and followed by djerty mourners ( view xx-076, view bs-38638).
There follows the image of a priest who is holding a sort of candelabrum from which a flame rises up ( view bs-38639), then comes a new scene of sailing in a papyrus boat. Always under the protection of Isis and Nephthys, the sarcophagus rests on a lion-form bier (legs, head, tail), protected by three men ( view xx-086, view xx-086bis). A wooden boat on which there are nine companions tows the papyrus one ( view sb_08). The procession arrives before the chapel of Anubis where a man places his hands upon a chest while another, kneeling, offers two vases ( view sh-300, view bs-38642).
A papyrus boat carries two persons, one paddles while a second makes an offering to the river water of a cattle foreleg and heart, in order to have a good crossing to the west bank ( view bs-38615).Then follows a man who raises his hand in front of a white shrine intended for purification by the priests ( view bs-38616, view xx-052bis), followed by a cultivation scene of a land plot divided into parcels ( view bs-38617).
A new embarkation occurs upon a papyrus boat rowed on the Nile and on board are two priests, an Imi-khent (kneeling in front, wrapped in a shroud) and a lector priest ( view bs-38618),preceded by the two grand mourners who offer the deceased protection for eternity ( view xx-077). A sem-priest, arms crossed on his chest, approaches the divine pavilion, a building shaped shrine ( view bs-38619).
Then appear three figures who appear to be under glass: they receive a double lustration from a vase overhanging each of them ( view cd-018). Next follows a closed shrine framed on either side by a lector priest and female mourner ( view bs-38621). hen a fresh scene of navigation on a boat in a sense the reverse (of the previous scene); a woman standing at the bow and two priests kneel under a protective canopy ( view xx-053, view bs-38622). There follows a ritual priest who presents a pesech-kaf knife ( view ucl) to a mysterious chapel where Ti is located, a god unknown elsewhere ( view bs-38623).
We now arrive at the "Holy Ground", and this scene is present in many tombs of the early New Kingdom, and has been particularly studied by Settgast and Diamond. The term "Ta djeser" is traditionally translated as the necropolis. But the term has also been translated as "sacred District", "sacred Temenos", "Holy Place", "garden with a pool".
Be that as it may, it is a place where the funeral appears and which displays completely a series - often compact â€“ of micro-scenes in no particular order.
There is a rectangular building framed by a frieze of khakÃ©ru located in an enclosed area ( view xx-059); it contains four one armed gods who face one another in pairs , "(Great ) gods of the great doors"; their bodies and their clothes are alternately yellow (color of the sun) and midnight blue. They appear for the first time in the tomb of Tetiky, of the time of Ahmose. The rationale for why a person has to go through a door remains mysterious, as does the whole meaning of the rite.
The right hand scene showing three basins is from the Coffin Texts; these basins, of a cult design, are filled with the primordial water and are dedicated to Khepri, Heqet and Sokar ( view xx-060, view xx-061). The following four chapels are open sided and occupied by Sokar, Sokaret, Ti and an avatar of Sekhmet (?) ( view bs-38625, view sb-07).
Registers 7 to 9
This time Osiris is at the far right, standing in a chapel with a yellow background. Before him are the registers 7 to 9; located very high up (on the wall), they are particularly difficult to photograph ( view bs-38594).
On the far left, a butcher is chopping the right front leg off an ox while a priest purifies them with water ( view xx-027). Next, a lector priest faces a Companion and recites a text ( view bs-38605). There follows a group comprised of four priests and two women: a priest is standing at the back, two others sit on their heels, the forth priest rattles two curved sticks to ward off evil beings, while the two women, who are the chief mourners, are burning incense. All these characters are opposite to a strange building called "the house three times great (or very large house)" which consists of a large entrance surmounted by four columns supporting a roof with an Egyptian cornice ( view bs-38607); on the other side of the building are three lamps that accompany the mysterious Tekenu.
This can appear either on a sled on the way to the tomb, or upon a seat which has feet tucked inwards (or a bed seen on its axis), as here ( view xx-075, view bs-38608). It has a varied shape from a bag to a human representation curled up, perhaps a foetal position if we accept that it is seen from above. It is covered with a skin that here is white and forms a cocoon from which emerge only the head and hands ( view Tassie). The nature of Tekenu is still debated. Increasingly, it is being thought (following Griffith) that it represents a sem-priest who will participate in the Ritual of Opening of the Mouth.
Â We are fortunate in Rekhmireâ€™s tomb to witness the metamorphosis of Tekenu. On the image bs-38746 of the ritual of Opening of the mouth (which we will discuss on the north wall) we may be witnessing the awakening of the sem-priest wrapped in his shroud after a trance (shamanic type according to some, such as Helck) that took him into the next world. This journey gives him that powers that now make him able to perform the ritual: the Tekenu is turned into a sem-priest...
In the next scene, there is the purification of two buildings identified as the shrines of the two crowns of the north and south. We then find two characters who erect some small obelisks, sun symbols derived from Heliopolitan myth ( view xx-043, view bs-38610). However, nothing reminds one of this solar dogma in nearby scenes. Note in passing that "obelisk" (in Egyptian) is "tikhenu", which may explain the proximity of this scene to that of Tekenu as one of those puns of which the Egyptians are so fond. This may also be considered a juxtaposition to the erection of the djed pillar, a powerful symbol of stability and revival in the cult of Osiris... Â Immediately adjacent, a man excavates earth, with the caption: "Excavate four times (the earth) under the two obelisks", as is done for the foundation of a temple. A ritual priest is standing, staff in hand, in front of a kneeling woman, the headband of mourners tied around her head, who makes before a chest (?) an offering of two vases containing green kohl ( view bs-38611).
There follows another navigation scene of rowing ( view bs-38612), and then people perform a 'rowing race' and present their oars to ritual priests (who are behind them ...) ( view xx-085).
To the far left, three women are standing, one facing the other two. They are in the "pavilion of Women" that could be an equivalent to the House of Acacia of the Old Kingdom (see the mastaba of Meresankh III). Then comes six crouching figures in a papyrus boat hauled by three men, and preceded by the two great mourners and ritual priest ( view bs-38596). In front of him is a mooring place where a ritual priest welcomes a boat, while a sem-priest is censing and a third person is squatting in front of an offering table ( view bs-38597).
The boat containing the sarcophagus is then shown two times. It has the shape of the boat Nechemet which in Abydos, transported Osiris during the celebration of the mysteries of God. In the first boat, a wooden one, a man and a woman tie the boat to the bow and stern mooring posts ( view bs-38598, view bs-38601); we notice the high quality of detail in the representation of the steering oars and their attachments ( view bs-38600). The second boat is moored ( view bs-38603); a kneeling man offers two globular vases, attended by a woman also kneeling and wrapped in a shroud ( view bs-38602). Then comes a lector priest who recites a formula.
From there, the registers 8 and 9 merge and form a large area, "the court of slaughter", centred around a pond and surrounded by sycamores ( view sh-324); eight cattle lie on the ground, slaughtered or about to be. On the left side of the courtyard there are six people who are turned back to back in pairs: these nobles are officiating in the sacrifices ( view bs-38590 down on the right hand side), we see two female mourners. kneeling and offering globular vases Before them lie open four pools connected by ditches;. The gods corresponding to each pool are not named ( view bs-38592).
Above appears the "garden pool", surrounded by palm trees and sycamores. Surprisingly (but not exceptionally, we find this for example in Pahery Tomb at Elkab ( view 02), the pool has above it a board game with a checkerboard and checkers.
At left, an ox is being cut up while a female mourner holds up the tail ( view bs-38588) and two legs are offered up to mooring posts. Two men are heading towards the boat that is on the right, with a vase containing a heart and a leg of beef. Then follows a papyrus boat on which there is a chest and before it a standard bearing a hawk emblem of the Western desert necropolis. Next we meet again, in their special room, the Muu dancers who are wearing this time their characteristic rush crowns and who stand in the pavilion of Muu ( view bs-38590). Then the register merges with the one located below, to form the Court of Abattoir.
Registers 10 and 11
( pl Davies paintings-XXIV/2) these are reduced to fourteen closed chapels, their gods are not named, appearing before a falcon on a standard, symbol of the west and the necropolis. The inscriptions cite the Four Sons of Horus, the gods Ptah, Sendet, Herer, Her-sen, Menkeret of Pe and Dep.