L. Miatello-2016-Texts-and-Iconography-of-Padiamuns-Coffin-in-the-Liverpool-Museum PDF

Birmingham Egyptology Journal
Texts and Iconography of Padiamuns Coffin in the Liverpool Museum
Luca Miatello
Abstract: This paper presents a study of texts and iconography on the coffin of
Padiamun World Museum Liverpool 1953.72, dating to the Third Intermediate
Period. The decorative program is discussed by means of a series of drawings in
colour. Protective figures of the Litany of the Sun are depicted in the case interior
around an anthropoid djed-pillar, as an expression of the solar-Osirian unity,
marked also at the head end by solar representations, including an image of the
arched body of Nut, and references to Stundenwachen figures and texts. Protective
guardians of six portals of the netherworld are depicted on the sides of the case
exterior, which is inscribed with an abridged version of spell 145 of the Book of
the Dead. The presence of two hippocampi on the lid, with the vignette of the
judgement and an abridged version of spell 125B of the Book of the Dead below,
constitutes a further iconographic element of relevant interest.
The coffin set of Padiamun, skipper of the sacred barque of the temple of Amun
(nfw wjA jmn-pr) and chief-(boatsman)-of-one-side of the sacred barque of the
temple of Amun (aA n rjA n pA wjA jmn-pr), composed originally of four pieces
(three wooden coffins and the cartonnage), was sent from Luxor to London by
James Burton in 1828.1 It was later acquired by Edmund Hopkinson of Edgeworth
Manor, Gloucestershire, who hosted a mummy unwrapping party in September
1851. The mummy and coffins were then donated to the Gloucester Museum,
which held them from 1860 to 1953. In 1953 the National Museum in Liverpool
acquired what remained of the set: the third coffin and the back half of the
cartonnage, as the upper half had been discarded after being kept in damp
conditions.
This paper presents a study of texts and iconography in the third wooden
anthropoid coffin, World Museum Liverpool 1953.72, which can be dated to the
early Twenty-fifth Dynasty (c. 760700 BC). Its dimensions are as follows:
Length of lid and trough: 219 cm
Maximum width of lid and trough: 82 cm (80 cm at shoulders)
Depth of trough: 45 cm
Depth of lid at head: 33 cm
1
For a detailed description of the coffin set and on historical accounts, see Cynthia Sheikholeslami
in: Dautant, Lucarelli, Miatello, Sheikholeslami (forthcoming). See also Cooke 1996.
Luca Miatello: Texts and iconography of Padiamuns coffin in the Liverpool Museum
Depth of lid at foot: 55 cm

Depth of lid at centre: 20 cm
A two view plan of the coffin is shown in figure 1.
Fig. 1. Two view plan of wooden coffin World Museum Liverpool 1953.72. A. Lid
and trough; B. lid; C. trough. Drawing by the author.
The decorative and textual program of the coffin presents numerous interesting
features. It can be summarized as follows:
Lid exterior: vignette of the judgment in spell 125 of the Book of the Dead, with
an abridged version of the declaration of innocence; two hippocampi depicted
at the sides, with Isis and Nephthys kneeling in a gesture of respect or mourning.
Head end of the case exterior: p(A) bHd.tj written in large hieroglyphs.
Sides of the case exterior: abridged version of spell 145 of the Book of the
Dead, with the text of the first six portals of the netherworld; representation of
six guardian demons, each within a booth, and two images of the deceased.
Sides of the case interior: figures of the Litany of the Sun with names.
Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 11

Floor of the case interior: anthropoid djed-pillar, with a complex solar

representation on top.
Curved vertical board of the head end of the case interior: cosmographic
representation of the arched body of the sky goddess Nut passed through by the
sun, with two worshipping goddesses at the sides.
A comprehensive description of the decorative and textual program of the

coffin, accompanied by drawings with hieroglyphic transcription and followed by
the discussion of selected elements of text and iconography, is presented in this
paper.2
1. Transcription, transliteration and translation of the texts with iconography
Lid exterior (Plate 1, Figures 2 and 3): vignette of Book of the Dead, spell 1253
Fig. 2. Vignette of the judgment (right part) on the lid exterior of coffin World
Museum Liverpool 1953.72. Drawing by the author.
|1| Dd-mdw (j)n |2| DHwtj nb xmn.w |3| nb mdw-nTr |4| wsjr |5| pA-dj |6| w-jmn mAa-
xrw jw |7| n=k jb=k |8| pr jb.w |9| HA.t=k |10| n=k |11| m |12| pr |13|-|14| HA.tt
2
I thank Ashley Cooke, Senior Curator of Antiquities at the World Museum Liverpool, for
photographs and information. The drawings presented in this paper are accurate facsimiles, but the
colours are only suggestive of those in the original scenes, with their multiple shades and nuances.
Photographs of the coffin trough are published at:
http://www.liverpoolmuseums.org.uk/wml/collections/antiquities/ancient-egypt/item-303545.aspx
(accessed 20th October 2016). Padiamuns coffin is due to be published with the coffin set of his
brother in a monograph by Cynthia Sheikholeslami and Alain Dautant.
3
All transcriptions, transliterations and translations are the work of the author of this paper.
|1| Words recited by |2| Thoth, lord of Hermopolis, |3| lord of the divine word. |4|
Osiris |5| Padi- |6| amun, justified: |7| you have your heart |8| and the House of the
Hearts. |9| Your heart |10| belongs to you, |11| in |12| the House |13|-|14| of the
Heart.
Figure labels:
Anubis; Maat; The Devourer of the west (AmA n.t jmn.tt).
Fig. 3. Vignette of the judgment (left part) on the lid exterior of coffin World
Museum Liverpool 1953.72. Drawing by the author.
Dd-mdw (j)n wsjr p(A)-djw-jmn mAa wsjr jp mAa-xrw

qbH-snw(=f)
jms(.tj) Hapj dwA-mw.t=f
Words recited by Osiris: Padiamun the just, the Osiris Ip (is) justified.
Figure labels:
Qebehsenuf; Ims(eti); Hapi; Duamutef.

Lid exterior (Plate 1, Figure 4): Book of the Dead, spell 125B (declaration of
innocence)
Fig. 4. Declaration of innocence on the lid exterior of coffin World Museum

Liverpool 1953.72. Drawing by the author.
|1| j jn-a(=f) pri m mAa.tj : n jr.t grg m s.t mAa.t |2| j Dsr-tp pri m kAr=f : nn x{t}bi
Sb{.t} r pr.w p(A)-djw-jmn mAa-xrw jmAx [r] nTr |3| j nHb-nfr.w pri m Hw.t=f : nn
s<Dw>4 Hm n Hr=f aA rwjA n [...] |4| j wD-rx.yt pri m zAw : nn m nx.t Hm.w H(A)q.w
t.w wsjr p(A)-djw-[jmn mAa-xrw ...] |5| j j<H>j 5 pri m nw.w : nn Hm jr(T).t m ra nxn
jwp mAa-xrw jmAx r ptH |6| j jri m jb=f pri m tjw : nn jr.t Snt.jw n nTr wsjr p(A)-djw-
4
instead of .
5
instead of .
jmn mAa-xrw jmAx r [...] |7| j tm-zp.w pri m Dd.w : nn jr.t A qAi xrw wsjr jpw mAa-xrw
jmAx |8| j nfr-tm pri m H[...] Hw.t-kA.w : nn rhn <Hr>6 mw wsjr p(A)-djw-jmn mAa-
xrw jmAx [...] |9| j nb ab.j pri m <z>A.wt(j)7 : nn jr.t Sn.w Hr nswt nf(w) wjA jmn-pr
Hr.j-jb |10| j srx.j pri m (w)Tnw(.t) : nn jri TA<y> n jr.t njs nDs wsjr jwp [mAa-xrw]
|11| j nb Hr.w pri m nd(j).t : nn aSA-xrw Hr mdw.tw p(A)-djw-jmn mAa-xrw |12| j sr-
xrw pri m wn(s) : nn thi=f jwn kA j[...] |13| j jni Htp=f pri m zAw : nn jr.t As-<jb>8 aA
n rwjA n p(A) w[jA ...] |14| j knjm.tj pri m knjm.t : nn jr.t pri-a wsjr p(A)-djw-jmn mAa-
xrw jmAx |15| j nxn pri m kA.t-Hzp : nn jr.t <zXi>9 Hr <md>wt.w10 nTr jwp [...] |16| j
Sdi.w-xrw pri m wr.jt : nn jr.t Snt.j wsjr p(A)-djw-jmn [mAa-xrw...] |17| j nb zxm pri
m ns.t : nn jr.t am-jb wsjr jwp |18| j Hr-wr.w pri m nar(.t) : nn jr.t tA.w wsjr p(A)-djw-
jmn mAa-xrw jmAx r nTr |19| j <mrH>11 nt.j bw-wr.w jri mA gs.wj n Hw.t=f : nn jr.t
th.tw nf(w) wjA jmn-pr jw[p] |20| j <wA>mm.tw12 pri m xb.tj : nn jr.t Hr.w aA n rwjA
n p(A) wjA n [...] jmn mAa-xrw |21| j Dw=f pri m anD(.tj) : nn jr.t d<A>d<A>13 wsjr
p(A)-djw-jmn mAa-xrw jmAx r nTr |22| j ar.j pri m jwn.w : n nk Hm.t-TAj wsjr jwp mAa-
xrw jmAx r ptH |23| j tnm.j pri m bAs.t : nn swn.j-Hr r mn p(A)-djw-jmn mAa-xrw jmAx
|24| j nb mAa.tjw pri m mAa.tj : nn Smi=j r nTr |25| j wnm bsk pri <m> mabA.(j)t.w :
(...)
|1| O the one (whose) arm brings, coming forth from the city of the two truths: (I)
have not told lies in the place of truth. |2| O snake with upraised head, coming forth
from his shrine: Padiamun, justified and revered [by] the god, has not reduced food
offerings to the temples. |3| O combiner of goodness, coming forth from his temple:
the Chief-(boatsman)-of-one-side of [the sacred barque ] has not slandered a
6
instead of .
7
instead of .
8
instead of .
9
Inversion of signs.
10
instead of .
11
Inversion of signs, as in the coffin of Pasenhor, London BM EA 24906 (Twenty-second Dynasty):
Andrews 1984: 45, pl. 49. See also the photographs at:
http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=
124301&partId=1&searchText=24906&page=1 (accessed 20th October 2016).
12
instead of .
13
instead of (Wb 5, 419.46).
servant to his superior.14 |4| O commander of the common folk, coming forth from
Sais: the Osiris Padi[amun, justified ], has not plundered bread with the strength
of majesties. |5| O <musician>, coming forth from Nun: Ip, justified and revered by
Ptah, has not driven back milk from the mouth of a child. |6| O the one who acts as
he wills, coming forth from Tiu: Padiamun, justified and revered by [], has not
made conjurations to the god. |7| O the one who leaves nothing, coming forth from
Busiris: the Osiris Ip, justified and revered, has never been loud of voice. |8| O
Nefertem, coming forth from the [] Mansion of the ka: the Osiris Padiamun,
justified and revered [], was not imprudent (lit. did not lean on water). |9| O
lord of the two horns, coming forth from A<s>yut: the skipper of the sacred barque
of the temple of Amun, the middle one,15 has not caused troubles to the king. |10| O
accuser, coming forth from (U)tjen(et): the Osiris Ip, [justified], has not made evil
deed, nor damaged the poor. |11| O lord of the faces, coming forth from Nedit:
Padiamun, justified, was not garrulous in speeches. |12| O the one with foretelling
voice, coming forth from Wen(es): he has not damaged the skin of the bull [].
|13| O bringer of his offerings, coming forth from Sais: the Chief-(boatsman)-of-
one-side of the [sacred barque] was not impatient. |14| O the one who dwells in
darkness, coming forth from the darkness: the Osiris Padiamun, justified and
revered, was not violent. |15| O child, coming forth from the Osiris mystery: Ip []
has not been neglectful to the words of the god. |16| O the one who disturbs,
coming from the Werit-sacred-building(?): the Osiris Padiamun, [justified ], has
not made vituperation. |17| O lord of the sistrum(?), coming forth from Neset: the
Osiris Ip has not been careless. |18| O chief of the elders, coming from Nar(et):
Padiamun, justified and revered by the god, was not hot-tempered. |19| O <Mereh>
who is bread, renewing the two sides of his temple: the skipper of the sacred
barque of the temple of Amun, I[p], has not made transgressions. |20| O
<Ua>memti-serpent, coming from the place of execution: the Chief-(boatsman)-of-
one-side of the sacred barque of [] Amun, justified, has not created terror. |21| O
the one who is evil, coming from the Busiris nome: the Osiris Padiamun, justified
and revered by the god, has not been <unchaste>. |22| O gatekeeper, coming forth
from Heliopolis: the Osiris Ip, justified and revered by Ptah, has not copulated with
a married woman. |23| O strayer, coming forth from Bubastis: Padiamun, justified
and revered, has not instructed against someone. |24| O lord of the two Maat,
coming forth from the two Maat: I have not gone against the god. |25| O eater of
entrails, [coming forth] (from) the Tribunal of the thirty: ()
14
On this title: Wb 2, 400.8; Jones 1988: 68 (83).
15
Wb 3, 137.19.
Lid exterior, sides below the collar (Plate 1, Figure 5): Isis and Nephthys with
hippocampi
Fig. 5. Hippocampi in the coffin of Padiamun, World Museum Liverpool 1953.72.

Drawing by the author.
Head-end of the case exterior (Figure 6)
Fig. 6. Large hieroglyphs at the head-end of coffin World Museum Liverpool

1953.72. Drawing by the author.
p(A) bHd.tj The one of Edfu.

Sides of the case exterior (Plate 2, Figures 712): Book of the Dead, spell 145
Right-hand side, head end (portal no. 1)
Fig. 7. Right-hand side (head end) of the outer case of coffin World Museum
Liverpool 1953.72. Spell 145 of the Book of the Dead, portal no. 1. Drawing by the
author.
wsjr jp |1| sbx.t tp [jw] jnD-Hr=T jn |2| Hr.w sbx.t [tp n.t] wrD-jb jr.t |3| n=j wA.t
[jw]=j rx.kw |4| Tn rx.kw [rn=t r]x.kw rn n nTr zA- |5| w Tn nb.t [sdA]w qAi snb.(t)w
|6| Hr(j).t-tp nb(.t) xbxb [sr] mdw.t xsf |7| nSn(j) nHm a[wAi].j n jy |8| wAi rn[=T]
nr(w) rn n nTr zA- |9| w Tn jw=j wab.kw [m] |10| [mw jpw wab ra m kf=f m] |11| [gs
jAb.tj n p.t jw=j wrH.kw m] |12| HA.tt n.t aS StA(=ST).kw m mnx.t |13| Ams m a=j [m
Htj] |14| jzi jr=k [jw]=k wab [...] |15| w[...]
Osiris Ip. |1| First portal. Hail to you, says |2| Horus, [first] portal [of] the Weary-
hearted one! Make |3| way for me! I know |4| you, I know [your name], I know the
name of the god who guards |5| you. Lady [of trembling],16 lofty of ramparts, |6|
supreme one, lady of breaking, [foretelling] the matters, warding off |7| the storm,
rescuing [the plundered] whether present |8| or far away is [your] name. Terrible
one is the name of the god who guards |9| you. I am purified [with] |10| these
16
On the proposed reconstructions concerning the first portal, see, for example, the external side of
coffin Cairo CG 41026, from the Late Period (Moret 1913: pl. 30, 261262). The text is practically
identical in P. Torino 1791, from the Ptolemaic Period (Lepsius 1842: pl. 61).
[waters wherewith Ra is purified,17 when he reveals himself in] |11| [the eastern
side of the sky. I am anointed with] |12| the best oil of conifers and wrapped in a
robe. |13| The ames-scepter in my hand is of [heti-wood]. |14| Proceed, you are
pure [] |15| [].
Right-hand side, middle (portal no. 2)
Fig. 8. Right-hand side (middle) of the outer case of coffin World Museum
author.
wsjr jp mAa(-xrw) |16| sbx.t 2-nw Dd-mdw pA[-djw]-jmn mAa-xrw jnD-Hr=T |17| jn
Hr.w sbx.t 2[-nw n.t] wrD-jb jr.t n |18| =j wA.t jw=j [rx.kw] Tn rx.k- |19| w rn=t
rx.kw rn [n nTr] zAw tn nb(.t) p.t |20| Hnw.t-tA.wj snrjw [bw Xr=T] rn Tn ms ptH |21|
rn n nTr zA(w) Tn [jw]=j wab.kw m |22| mw jpw wab [wsjr m] dj.n n=f msk- |23| t Hna
18
<man>D.t m pri=f Hr jmj-wr.t h(A)i=f Hr jmj |24| sbx.t wr.t jw=j [wr]H.kw m sTj-
|25| Hab sd.t.kw m [sS]d Ams |26| m a=j m bn[bn] jzi jr=k |27| jw=k wab T(w) pA-
[dj]w-jmn mAa-xrw jmAx
Osiris Ip, the just. |16| Second portal. Words recited by Pa[di]amun justified. Hail
to you, |17| says Horus, second portal [of] the Weary-hearted one! Make |18| way
for me! I [know] you, I know |19| your name, I know the name [of the god] who
guards you. Lady of the sky, |20| mistress of the two lands who terrifies [the site
17
Reconstruction based on the standard text of the first portal (e.g. in coffin Cairo CG 41026).
18
instead of .
under you] is your name.19 Child of Ptah |21| is the name of the god who guards
you. I am purified with |22| these waters [wherewith Osiris is purified], when the
night barque is given to him |23| with the <morning barque>, when he goes through
the west and descends through |24| the great portal. I am [anointed] with the festival
|25| fragrance and clothed with bandage. The ames-scepter |26| in my hand is of
ben[ben]-wood. Proceed, |27| you are pure, Padiamun justified and revered.
Right-hand side, foot end (portal no. 3)
Fig. 9. Right-hand side (foot end) of the outer case of coffin World Museum
author.
|28| [sbx.t 3-nw Dd-mdw jn p(A)-djw-jmn mAa-xrw] |29| [j]w [nD]-Hr[=T jn Hr.w
s]bx.t [3-nw n.t] |30| wrD-jb jr.t n=j wA[.t j]w=j [rx.k- |31| w Tn rx.kw rn=t rx.kw rn
n |32| nTr zA(w) tn jw[=j wab].kw |33| m mw jpw wab [ptH m-m] |34| xnt=f rmni Hnw
[hrw] n wn- |35| Hr Hb jw=j wr[H.kw m THnw] |36| sd.t.k(w) m Ss A[ms] m a=j |37| m
jhmn jzi j[r=k] jw=k wab.k(w)
19
For this reconstruction, see the second portal in P. Torino 1791 (Lepsius 1842: pl. 61). In the
Twenty-first/Twenty-second Dynasty hieratic papyrus BM EA 10554 (P. Greenfield), the name of
the guardian demon is Lady of the sky, mistress of the two lands who terrifies the land of Tibu
(Allen 1974: 129).

|28| [Third portal. Words recited by Padiamun justified] |29| [Hail] to [you, says
Horus, third portal of] |30| the Weary-hearted one! Make way for me! I [know] |31|
you, I know your name, I know the name of |32| the god who guards you.20 I am
[purified] |33| with these waters [wherewith Ptah] is purified, when |34| he sails
upstream and the Henu-barque is carried [on the day] of revealing- |35| the-face
feast. I am [anointed with Libyan oil] |36| and dressed in linen.21 The ames-scepter
in my hand |37| is of ihmen-wood. Proceed, you are pure.
Left-hand side, head hand (portal no. 4)
Fig. 10. Left-hand side (head end) of the outer case of coffin World Museum
author.
|38| [sbx.t] 4-nw Dd-mdw [jn] p(A)-djw-jmn mAa-xrw |39| [jw nD-Hr]=T [jn] Hr.w
sbx.t 4-nw |40| n.t wrD-jb [jr].t n=j wA.t jw {r} |41| rx.kw Tn rx.kw rn=t rx.kw |42|
rn n nTr zA(w) Tn sxm(.t) ds |43| [Hnw.t-tA.wj HD xftj.w n.w wrD-jb]22 |44| [...] rn=t
|45| Hwi ngA(?) r[n n] nTr [z]A(w) Tn jw |46| =j wab.kw m mw jpw wab |47| wnn-nfr
m-m wpi =f Hna stS rdj mAa-xrw |48| n wnn-nfr jw=j wrH.kw swn (= snw) |49|
sd.t.kw m d<Aj.w> nw Ams |50| m a=j m wsx jzi jr=k jw=k wab T(w)
20
Here the names of portal and guardian demon are omitted.
21
Cf. the text in Cairo CG 41026 (Moret 1913: pl. 29, 262 III).
22
The hieroglyphs in this column are lost, but the initial part of the name for this portal is canonical.
|38| Fourth [portal]. Words recited [by] Padiamun justified. |39| [Hail to] you,
[says] Horus, fourth portal |40| of the Weary-hearted one! [Make] way for me! |41|
I know you, I know your name, I know |42| the name of the god who guards you.
Mighty of knife, |43| [mistress of the two lands who destroys the enemies of the
Weary-hearted one ] |44| [] is your name.23 |45| Shepherd of the nega(?)-bull
is the name of the god who [guards] you. |46| I am purified with these waters |47|
wherewith Wennefer is purified, when he and Seth separate, giving justification
|48| to Wennefer. I am anointed with wine of Pelusium |49| and clothed in
swaddling d(aiu)-linen.24 The ames-scepter |50| in my hand is of wesekh-wood.
Proceed, you are pure.
Left-hand side, middle (portal no. 5, corresponding to no. 3) 25
Fig. 11. Left-hand side (middle) of the outer case of coffin World Museum
Liverpool 1953.72. Spell 145 of the Book of the Dead, portal no. 5 (= no. 3).
|51| wsjr aA rjA p(A)-djw-jmn mAa-xrw |52| sbx.t 5-nw Dd-mdw jn p(A)-djw-jmn mAa-
xrw |53| jw nD-Hr=T jn Hr.w sbx.t 5-nw n.t |54| wrD-jb jr.t n=j wA.t jw=j rx.k- |55| w
Tn rx.kw rn n nTr zA(w) tn nb(.t) |56| xAw.w(t) aAb.t snDm.n |57| nTr.w r-r s.t h(rw)
p(w)j n xnt nSm(.t) |58| r AbDw rn=t b(A)q rn n nTr zA(w) |59| Tn jw=j wab.kw m mw
23
For the reconstruction of the name of this portal cf. Allen 1974: 129; Moret 1913: pl. 29, 263
lines 2023.
24
For the variants d(Aj)w, d(Ajw), cf. DZA 31.327.690.
25
The portal is numbered as fifth, but the text corresponds to that of the third portal.
jpw |60| wAb ptH m-m xnt=f rmni Hnw hrw p(w)j |61| wn-Hr Hb jw=j Sd.kw m Ss A-
|62| ms m a=j m jh jzi |63| jr=k jw(=k) wab tw p(A)-djw-jmn mAa-xrw
|51| The Osiris chief(-boatsman)-of-one-side Padiamun justified. |52| Fifth portal.

Words recited by Padiamun justified. |53| Hail to you, says Horus, fifth portal of
|54| the Weary-hearted one! Make way for me! I know |55| you, I know the name of
the god who guards you. Lady |56| of the altars and offerings beside whom the
gods sat |57| on that day when the Neshemet-barque sailed upstream |58| to Abydos
is your name. Bright is the name of the god who guards |59| you. I am purified
with these waters |60| wherewith Ptah is purified, when he sails upstream and the
Henu-barque is carried on that day |61| of revealing-the-face feast. I am dressed in
linen. |62| The ames-scepter in my hand is of ih-wood. Proceed, |63| you are pure,
Padiamun justified!.
Left-hand side, foot end (portal no. 6, corresponding to no. 5) 26
Fig. 12. Left-hand side (foot end) of the outer case of coffin World Museum
Liverpool 1953.72. Spell 145 of the Book of the Dead, portal no. 6 (= no. 5).
|64| sbx.t 6-nw Dd-mdw jn p(A)-djw-jmn |65| jw nD-Hr=T jn Hr.w sbx.t 6-nw |66| n.t
wrD-jb jr.t n=j wA.t jw |67| rx.kw Tn <r>x.kw rn=t rx.k- |68| w rn=t rn n nTr zA(w)
Tn xw.t |69| x.t nb(.t) Hknw nb(.t)-r-Dr dbH.tw |70| n=s n aq js wn tp rn=t Hnw |71|
rqj rn n nTr zA(w) Tn |72| jw wab.kw m mw jpw |73| wab [Hr.w] m-m (m) jrj=f Xr-Hb
26
The portal is numbered as sixth, but the text corresponds to that of the fifth portal.
zA-mr=f |74| [n jtj=f] wsjr jw=j wrH.k- |75| [w m jbr] n (j)x.t-nTr an.t Hr |76| [=j n.t
Abj] Ams m |77| [a=j m ...] [...] |78| [...]
|64| Sixth portal. Words recited by Padiamun justified. |65| Hail to you, says Horus,
sixth portal |66| of the Weary-hearted one! Make way for me! |67| I know you, I
<know> your name, I know |68| your name and the name of the god who guards
you. Protectress |69| of fire, lady of praise, lady of all, to whom supplication is
made |70| without the bald one coming in is your name. Repeller of |71| the
opponent is the name of the god who guards you. |72| I am purified with these
waters |73| wherewith [Horus] is purified, (when) he serves as lector priest and His-
beloved-son |74| [for his father] Osiris. I am anointed |75| [with iber-unguent] of
divine property.27 The claw upon |76| [me is leopards].28 The ames-scepter in |77|
[my hand is ]29 |78| []
Sides of the case interior (Plate 3, Figures 1317): figures and names of the Litany
of the Sun
Right-hand side (right part)
Fig. 13. Figures and names of the Litany of the Sun on the right-hand side (right
part) of the case interior of coffin World Museum Liverpool 1953.72. Drawing by
the author.
27
On jbr, cf. P. Greenfield (Allen 1974: 130 e), P. Torino 1791 (Lepsius 1842: pl. 62 col. 11).
28
Some texts show m Abj; e.g. Cairo CG 41026: Moret 1913: pl. 29, 263 line 12.
29
Presumable final part: The ames-scepter in my hand is the smiter of the evil-intentioned ones.
Proceed, you are pure, Padiamun justified!: cf. Allen 1974: 130 e.

|1| Dd-mdw wsjr jmsT xw p(A)-djw- |2| jmn mAa-xrw jmAx |3| Dd-mdw wsjr dwA-
mw.t=f xw p(A)-djw-jmn mAa-xrw |4| xpr.j p(A)-djw-jmn mAa-xrw jmAx |5| ra-jTnw
p(A)-djw-jmn mAa-xrw |6| sxm-Hr p(A)-djw-jmn mAa-xrw jmAx
|1| Words recited (by) Osiris: Imseti (falcon of Qebehsenuf), protection of Padi- |2|
amun, justified and revered. |3| Words recited (by) Osiris: Duamutef, protection of
Padiamun, justified. |4| Khepri (of) Padiamun, justified and revered (no. 2).30 |5|
Ra of the disk (of) Padiamun justified (no. 4). |6| The one with powerful
appearance (of) Padiamun, justified and revered (no. 6).
Right-hand side (left part)
Fig. 14. Figures and names of the Litany of the Sun on the right-hand side (left
the author.
|7| sHD-Xaw(.t) n p(A)-djw-jmn mAa-xrw |8| xpr.j p(A)-djw-jmn mAa-xrw |9| tfnw.t
p(A)-djw-jmn mAa-xrw jmAx |10| nw.t p(A)-djw-jmn mAa-xrw jmAx |11| nb.t-Hw.t p(A)-
djw-jmn mAa-xrw jmAx
30
Between brackets are figure numbers of the Litany of the Sun according to Hornung (1976b: 58
59).

|7| The one who illuminates the corpses of Padiamun, justified (no. 10). |8| Khepri
(of) Padiamun, justified (no. 12). |9| Tefnut (of) Padiamun, justified and revered
(no. 14). |10| Nut (of) Padiamun, justified and revered (no. 16). |11| Nephthys (of)
Padiamun, justified and revered (no. 18).
Foot end
The decoration is now completely lost, apart from traces of the underlying linen
and gesso. Figure 15 is a drawing with transcription after an illustration by Francis
Niblett executed in 1859 (World Museum Liverpool, nos. 1962.311.1-8),31 when
the coffin was in Gloucestershire.
Fig. 15. Figures and names of the Litany of the Sun on the foot end of the case
interior of coffin World Museum Liverpool 1953.72. After an illustration by
Francis Niblett.
|1| nww p(A)-djw-jmn mAa-xrw |2| HwAA(.jtj) p(A)-djw-jmn mAa-xrw jmAx |3| nTr(.t)
|1| Nun (of) Padiamun, justified (no. 20). |2| The decomposed one (of) Padiamun,
justified and revered (no. 22). |3| The divine (eye) (no. 24).
31
For a photograph of these illustrations see:
https://www.facebook.com/worldmuseum/photos/pb.267369845716.-
2207520000.1433062075./10153871777955717 (accessed 20th October 2016).

Left-hand side (left part)
Fig. 16. Figures and names of the Litany of the Sun on the left-hand side (left part)
of the case interior of coffin World Museum Liverpool 1953.72. Drawing by the
author.
|1| Dd-mdw wsjr jmsT |2| xw p(A)-djw-jmn mAa-xrw |3| Dd-mdw wsjr Hpj |4| xw nfw
|5| dbA DmD p(A)-djw-jmn mAa-xrw |6| xntj qrr.t=f p(A)-djw-jmn mAa-xrw
|1| Words recited (by) Osiris: Imseti, |2| protection of Padiamun, justified. |3| Words
recited by Osiris: Hapi, |4| protection of the skipper. |5| The one who clothes the
one who is joined together (of) Padiamun, justified (no. 1). |6| The foremost of his
cavern (of) Padiamun, justified (no. 3).
Left-hand side (right part)
Fig. 17. Figures and names of the Litany of the Sun on the left-hand side (right
the author.

|7| nD.t bAw p(A)-djw-jmn mAa-xrw jmAx |8| nf bAw p(A)-djw-jmn mAa-xrw jmAx |9|
snk.t p(A)-djw-jmn mAa-xrw |10| bA ra p(A)-djw-jmn |11| mAa-xrw zA TA-nn-dj |12| mAa-
xrw mw.t=f tA-djw- |13| (t)A-nb(.t)-hHn mAa-xrw
|7| The protector of the bas (of) Padiamun, justified and revered (no. 5). |8| The
breath of the bas (of) Padiamun, justified and revered (no. 7). |9| The darkness
(of) Padiamun, justified (no. 9). |10| The ba of Ra (of) Padiamun (no. 9a), |11|
justified, son of Tanendi |12| justified, whose mother is Tadi- |13| tanebet-hehen,
justified.
Curved vertical board at the head end of the case interior (Figure 18)
Fig. 18. Decoration of the curved vertical board at the head end of the case interior
in coffin World Museum Liverpool 1953.72. Drawing by the author.
|1| nsw.t-bj.t wsjr wn-nfr.j |2| p(A)-djw-jmn mAa-xrw zA TA-nn-dj mAa-xrw jmAx |3|
mw.t=f tA-djw-(t)A-nb(.t)-hHn |4| wn.t (n.t) grH |5| nn.w |6| p(A)-djw-jmn mAa-xrw zA
TA-nn-dj mAa-xrw jmAx |7| mw.t=f tA-djw-(t)A-nb(.t)-hHn |8| wn.t <t>p n.t Hrw |9| xai
nfr.w n ra sbA

|1| The king of Upper and Lower Egypt, Osiris Wennefer. |2| Padiamun justified,
son of Tanendi, justified and revered, |3| whose mother is Tadi-tanebet-hehen. |4|
The hour of the night |5| and the goddesses of darkness.32 |6| Padiamun justified,
son of Tanendi, justified and revered, |7| whose mother is Tadi-tanebet-hehen. |8|
The <first> hour of the day: |9| the perfection of the sun with the star appears. 33
2. Comment on texts and iconography
Lid exterior (Plate 1; Figures 25)
There are two iconographic elements on the lid: under the collar, the vignette of the
judgment in spell 125 of the Book of the Dead, depicting the weighing of the heart
of the deceased in the presence of Osiris; on each side of the collar, the
representation of the horse-headed serpent, or hippocampus, with Isis and
Nephthys in attitude of reverential salute or mourning (Plate 1). 34
On the right part of the vignette, Padiamun is led by hand to the judgment by the
falcon-headed Horus. The deceased is bald, without wig, and his skin is dark. He is
portrayed again on the left, kneeling with the heart in his hand. He is given his
heart back by Thoth after the weighing: you have your heart and the House of the
Heart.35 Noticeably, he has now a wig with fillet and a cone on his head; his skin,
highlighted by the naked torso, is of light red colour. This seems to indicate a
physical change marking the beginning of his new life, after the positive judgment.
Red was a colour associated with childbirth.36
The central part of the vignette shows the weighing of the heart, performed by
Anubis in front of Maat, with Thoth behind recording the outcome. The Devourer
is depicted as a female dog at the feet of Thoth. On the left Osiris, seated in his
shrine, presides over the judgment. Next to the god is the sentence words recited
by Osiris, followed by the two names of the deceased, Padiamun and Ip, justified.
I would interpret this sentence as the declaration of justification by Osiris. The
name jpw-wr is shown as the rn nfr of Padiamun on the cartonnage
(53.72b).37
Three of the four sons of Horus are depicted behind Osiris. All four names of
the gods are mentioned in the scene, but the jackal headed Duamutef is missing,
presumably due to lack of space.
32
The term nnw is a variant of nn.t (Wb 2, 274.8).
33
The word xai shows inversion of the signs.
34
On this gesture, see Wilkinson 1992: 3435.
35
The pr jb.w is mentioned in spell 26 of the Book of the Dead (Allen 1974: 37).
36
Cf. Wilkinson 1994: 106. Red is in general a colour of radical transformation, associated also
with Seth and evil (Ritner 1993: 147148).
37
Cf. Ranke 1935: 21.2627, 22.14, 23.67.
Under the vignette of the weighing of the heart is the series of denials of
wrongdoing, characterizing spell 125B. 38 The declaration of innocence is
proclaimed by the deceased to the judges of the tribunal of the dead, depicted as a
series of seated divinities with knives (Figure 4). Padiamun in this spell is
frequently called by his second name jpw, jwp, or jp. In column 18 and 25 one
notes the sign for pri, relatively uncommon for this period and widely used in
the Ptolemaic Period.
The following is a list of coffins of the Third Intermediate Period and Late
Period inscribed with spell 125B, usually accompanied by the vignette of the
judgment.
A. Inner coffin of Tawherit, Cairo CG 61032 (J.E. 26196); Thebes; Twenty-first

Dynasty.39
B. Coffin of Pasenhor, London BM EA 24906; Thebes; Twenty-second Dynasty.40
C. Cartonnage of Hor, Cambridge E 8.1896; Thebes; Twenty-second Dynasty.41
D. Coffin of Penju, Hildesheim 1902b; Achmim; Twenty-secondTwenty-third
Dynasty.42
E. Coffin of Ankh-hor, Norwich 146-7.928; Thebes; Twenty-fourth Dynasty.43
F. Coffin of Padiamun, Liverpool 1953.72; Thebes; Twenty-fifth Dynasty.
G. Coffin of Besenmut, Paris Louvre E 10374; Thebes; Twenty-fifth Dynasty.44
H. Coffin of Neskhons II, Cairo CG 41003; Thebes; Twenty-fifthTwenty-sixth
Dynasty.45
I. Coffin of Neskhons I, Cairo CG 41025; Thebes; Twenty-fifthTwenty-sixth
Dynasty.46
J. Coffin of Djitankh, Cairo CG 41060; Thebes; Twenty-fifthTwenty-sixth
Dynasty.47
K. Outer Coffin of Heribesenes; Third Intermediate Period.48
L. Coffin of Taanetenmes(?), Bruxelles MRAH E 5890; Thebes; Third
Intermediate PeriodLate Period.49
M. Outer Coffin of Nespaqashuti; Third Intermediate PeriodLate Period.50
38
For an analysis of attestations of this spell up to the Twenty-first Dynasty see Maystre 1937.
39
Daressy 1909: 186, 189-191, pl. 56.
40
Andrews 1984: 45, pl. 49.
41
Quibell 1898: 20, pls. 28, 30a.
42
Lembke and Schmitz 2006: 272, pl. 309.
43
Seeber 1976: 218, n. 28.
44
Seeber 1976: 221, n. 76; Elias 1993: 380.
45
Moret 1913: 6367, 7074, pls. 1011.
46
Moret 1913: 244246, pls. 2627.
47
Gauthier 1913: 367372, pl. 28.
48
Elias 1993: 382383.
49
Seeber 1976: 216, n. 7.
50
Seeber 1976: 217, n. 10.
N. Outer Coffin of Padiimenet; Third Intermediate PeriodLate Period.51
Twenty-five judges are mentioned in Padiamuns version of spell 125B. The

twenty-fifth denial of wrongdoing is missing, for lack of space. The first judge is jn
a(=f), which in other versions is the name of the last judge. In the coffin of Pashed,
from the Nineteenth Dynasty, it is the name of the 41st deity.52 The reversed order
adopted in Padiamuns coffin occurs also in the New Kingdom, for example in the
papyrus of Ani.53 Such an order is adopted also in the papyrus of Henuttawy, wife
of Pinudjem I, Cairo CG 40005 (Twenty-first Dynasty),54 and in the coffin of
Pasenhor (B), London BM EA 24906 (Twenty-second Dynasty), which shows ten
divinities, corresponding to judges 1120 in Padiamuns coffin. Forty-six judges, in
the shape of serpent-headed mummified divinities, are shown in the coffin of
Tawherit (A), Cairo CG 61032, always with jn a=f as first judge. The exterior
coffin of Djitankh (J), Cairo CG 41060 (Twenty-fifthTwenty-sixth Dynasty),
mentions the same forty-two judges as papyrus Torino Museo Egizio 1791,
beginning with wsx-nmt.t and ending with jn a=f.55
Spell 125B is already inscribed on coffins in the New Kingdom, but the number
of attestations from the Third Intermediate Period is far greater. After the Twenty-
fifthTwenty-sixth Dynasty the frequency of occurrence of the declaration of
innocence in coffins is low, largely limited to sporadic appearances in sarcophagi
of the Ptolemaic Period. In the Late and Ptolemaic Periods spell 125B usually
appears in Book of the Dead papyri. This indicates that Padiamuns coffin set was
made in a phase of dynamic transition in funerary practice and coffin design.
The iconography of the horse-headed serpent, which is presumably inspired by

the seahorse or hippocampus, appears in a limited number of coffins and
sarcophagi in the Third Intermediate and Ptolemaic Periods.56 This hybrid creature
is usually depicted in pairs just below shoulder level, as in the following examples.
a. Coffin of Djedkhonsuiufankh (trough only), Paris Louvre N 2585; Twenty-

second Dynasty; inner floor, below the shoulders.57
b. Coffin of Perenbast, Manchester Museum 5053c; Twenty-second Dynasty;
inner sides, below the shoulders.58
51
Bruyre 1956: 1133.
52
Zivie 1979: pl. 28.
53
See Faulkner 1994: pl. 31. The columns are read by Faulkner from left to right, but the writing is
from right to left and jn a=f appears in the second column from the right.
54
Heerma van Voss 1991: 155157.
55
Lepsius 1842: pls. 6162.
56
On these creatures, see also Rita Lucarelli in: Dautant, Lucarelli, Miatello, Sheikholeslami
(forthcoming).
57
Thomas 2013: pl. 16c.
58
Details of the hippocampi are unpublished.
c. Coffin of Horkhebi, private collection in north Wales; Twenty-second Dynasty;

inner sides, below the shoulders.59
d. Cartonnage of Nekhtkhonsiru Ameneminet, Louvre E 5534; Twenty-third
Twenty-fourth Dynasty; sides of the back, below the shoulders.60
e. Coffin of Padiamun, World Museum Liverpool 1953.72; Thebes; Twenty-fifth
Dynasty; sides of the collar on the lid.61
f. Coffin of Nehemsumontu, Boulogne-sur-Mer 1C; Thebes; Twenty-fifth
Dynasty; example lost.
g. Inner coffin of Nehemsumontu, Boulogne-sur-Mer 1B; Thebes; Twenty-fifth
Dynasty; sides of the collar on the lid.62
h. Coffin of Besenmut, Paris Louvre E 10374; Thebes; Twenty-fifth Dynasty;
sides of the collar on the lid.63
i. Cartonnage fretwork, Liverpool Garstang museum SACE E.2002; Third
Intermediate PeriodLate Period.64
j. Coffin Liverpool Garstang museum SACE E.576; Late Period.65
k. Sarcophagus of Imeniu, Cairo TR 13/1/21/1 (JdE 1303); Saqqara; Ptolemaic
Period; lower part of the lid.66
l. Sarcophagus of Udjahor, Paris Louvre D11 (N347); origin unknown; Ptolemaic
Period; upper part of the lid, under the shoulders.67
m. Statuette in copper of a seahorse, Madrid Academia de Bellas Artes San
Fernando (without Inv. no.); Late Period or Greco-Roman Period.68
Drawings of some of these examples are shown in Figures 1925.
59
Details of the hippocampi are unpublished.
60
Kkosy 1987: pl. 1; Thomas 2013: pl. 12b.
61
Thomas 2013: pl. 12a.
62
63
Thomas 2013: pl. 16b.
64
Thomas 2013: pl. 12c.
65
Unpublished.
66
Kkosy 1987: pls. 2, 3a-b; Thomas 2013: pl. 12d.
67
Kkosy 1987: pls. 4, 5a-b; Thomas 2013: pl. 12e.
68
Fig. 19. Hippocampi in the coffin of Djedkhonsuiufankh (a), Paris Louvre N 2585.
Inner floor of the case. Drawing by the author.
Fig. 20. Hippocampi in the cartonnage of Nekhtkhonsiru Ameneminet (d), Louvre

E 5534. Drawing by the author.

Fig. 21. Hippocampi in the coffin of Nehemsumontu (g), Boulogne-sur-Mer 1B.

Fig. 22. Hippocampi in the coffin of Besenmut (h), Paris Louvre E 10374. Drawing
by the author.

Fig. 23. Cartonnage fretwork of hippocampus (i), Liverpool Garstang museum

SACE E.2002. Drawing by the author.
Fig. 24. Hippocampi in the sarcophagus of Udjahor (l), Paris Louvre D11 (N347).
Fig. 25. Statuette in copper of a seahorse (m), Madrid Academia de Bellas Artes
San Fernando (without Inv. no.). Drawing by the author.
Very little is known of the god depicted as a horse-headed snake, or

hippocampus. On top of each creature on the coffin lid of Besenmut (h), Louvre E
10374 (Figure 22), is the sentence jm.j dwA.t the one who is in the dwAt. Further
above is the following sentence:
(left-hand side); (right-hand side).
John Taylor translates jn aA the one who brings the doorkeeper, restoring a
stick in the hand of the forearm on the right-hand side (hieroglyph D40).69 Figure
26a shows a detail of this hieroglyph under the door sign. There is a vertical trace
that can give the impression of an object held in the hand, but it is apparently a
smudge. The stick of the sign D40 is drawn very clearly in a text on the right side
of the coffin case (Figure 26b).70
a. b.
Fig. 26. a. Detail of the right-hand side of Besenmuts coffin lid, Louvre E 10374;
b. Detail of a hieroglyph on the right-hand side of the coffin case. Documentation
Muse du Louvre.
On the left-hand side there is only the sign of the door, and a plausible reading
in both cases is jn aA The one who closes (lit. brings back) the door. The
construction jn aA to close the door is well attested,71 both in the singular and in
69
Taylor 2007: 415. On aA doorkeeper: Wb 1, 165.23.
70
I am grateful to Patricia Rigault-Deon and Audrey Viger of the Louvre Museum for the
photographs with these inscriptions.
71
E.g. in Abydos rituals: jn.t aA jn ptH The door is closed by Ptah; cf. DZA 21.635.790.
the dual jn aA.wj, which is also an epithet of wab-priests in the Ptolemaic Period.72
Considering that the writing aA door is common,73 and its variant , even if
74
rare, is attested, the reading jn aA the one who closes the door seems the most
plausible. As we will see, the two creatures had an apotropaic function at the
entrance and exit door of the tribunal of the dead, and there is also a partial
homophony with jn-a(=f) The one who brings his arm, which is usually the first
or last of the judges.75 The vignette of the judgment appears under the collar of the
coffin of Besenmut, as in that of Padiamun.
Further writings appear in the sarcophagi of Imeniu and Udjahor, from the
Ptolemaic Period. In the sarcophagus of Imeniu, the horse-headed serpent on the
right side, depicted near the goddess Ibat, is labelled HAjSS mH.w HAjSS of Lower
Egypt. On the left side, near the goddess Negait (nqjt), there is simply the writing
HAjwSS. Both animals are perched on a rectangle, inscribed with five columns of
text. The two texts are similar: the god says that he made live (sanx.n=j) the
shadow, ba and mummy of the deceased, uniting the ba with the corpse in the
necropolis. On the right side, a column of text reads: the god who makes live the
shadows and unites the ba with the corpse in the necropolis. On the left side: the
god who makes live the ba in the necropolis, of mysterious forms in the realm of
the dead.76
A similar representation appears in the sarcophagus of Udjahor (Figure 24).
Both animals are perched on a rectangle, within which there is the identical text. In
both cases the horse-headed serpent is identified as the god who makes live the ba
in the necropolis and is invoked to make live the ba of the deceased. On the right
side there is the label jASS mH.w jASS of Lower Egypt; on the left side jASS Sma.w
jASS of Upper Egypt. A serpent called jn a=f, The one who brings his arm, is
depicted in front of the hippocampus on the right side; another serpent called jm.j
nsr.t=s, The one who is in its flame, is depicted on the left side. As previously
mentioned, the serpent jn a=f is usually the first or last judge of the tribunal of the
dead. In the previously mentioned coffin of Pasenhor, London BM EA24906
(Twenty-second Dynasty), a serpent is depicted on the lid on each side of the
collar, with the vignette of the judgement and spell 125B underneath.77
As indicated by John Taylor, the pair of horse-headed snakes probably had an
apotropaic function at the entrance and exit doors of the tribunal hall.78 In both
sarcophagi, the horse-headed serpents lie above a rectangle, which might represent
a double-leafed door. The doors of the tribunal hall are often drawn in profile at the
two sides in vignettes of the judgment. The reference to Lower and Upper Egypt
72
LGG 1, 372.
73
Cf. DZA 21.632.870.
74
Seti I temple in Gurna: smn=k aA jn pth; cf. DZA 21.636.270.
75
LGG 1, 371372.
76
Kkosy 1987: 78, pls. 3a-b; Thomas 2013: 224225, pl. 12d.
77
Andrews 1984: 45, pl. 49.
78
Taylor 2007: 415416.
can be explained by the parallel between the tribunal of the dead and Egypt: the
standard number of judges is 42, equal to the number of Egyptian nomes, and the
two ends of the tribunal can be paralleled with the North and South of Egypt.
As we have seen, in the Ptolemaic Period the horse-headed snake is called HAjSS
(or HAjwSS), and jASS. Lszl Kkosy and Pascal Vernus interpret HAjSS as a
composite name formed by HAj, Semitic word meaning serpent, and SS, from the
Akkadian and Hebraic horse. The name jASS would be a corrupted variant of
HAjSS.79
I would propose, as an alternative, a possible Egyptian etymology. Male
seahorses give birth by excreting, with a series of muscular contractions, hundreds
of fry from a ventral pouch.80 The name could be composed of the terms HA
behind and jSS spittle, excretion:81 HA-jSS the one behind the excretion, or
j(A)SS the one who excretes. This procreative feature, if known, could be the basis
of the characteristic of regeneration of the ba attributed to the horse-headed snake,
as a parallel to the spittle of Shu (jSS n Sw) by Atum. It is doubtful that seahorses
could be kept in captivity, although the possibility of their collection in vivaria or
ponds cannot be excluded. It is quite possible, however, that the brood pouch was
observed in dead examples, as seahorses are very common in the Mediterranean
sea. This suggests a possible more neutral reading of the terms jSS, jwSS, or jASS, as
mash (of eggs), from jwSS mash, dough, sometimes with the egg
determinative.82 The name of the hippocampus would be HA-jwSS the one behind
the mash (i.e. the brood pouch).
According to John Taylor, the fact that the hippocampi were in use in the early
Twenty-second Dynasty diminishes the likelihood of an early Greek or Levantine
origin for the motif, which should perhaps be sought instead in the funerary
iconography of northern Egypt.83
Sides of the case exterior (Plate 2, Figures 712)
An abridged version of spell 145 of the Book of the Dead is inscribed on the two
sides of the case exterior, each topped by an ornamental khekher frieze.
In spell 145 there is a series of portals of the netherworld, each guarded by a
demon, and the deceased must know the names of each portal and its guardian in
order to obtain passage. For each portal, the deceased also declares that he has been
purified in waters wherein a god is purified, that he wears a certain clothing and
79
Kkosy 1987: l l; Vernus 2005: 248.
80
See https://www.youtube.com/watch?v=MsHCqrrU-Gk (accessed 20th October 2016).
81
Wb 1, 135.14-16.
82
Wb 1, 58.23.
83
Taylor 2007: 416.
holds a particular kind of scepter, etc.84 The word zA.w guardian is written either
with the determinative of the forearm or the forearm with closed hand
(Figure 7, col. 5 and 9; Figure 8, col. 21). This spell is rare in coffins. Only two
other examples are known to me:
i. Coffin of Penju, Hildesheim 1902b; Achmim; Twenty-secondTwenty-third

Dynasty. Portals of spell 145 on the left side of the outer case: nos. 14 and
10.85
ii. Coffin of Horsaaset, Cairo CG 41026; Thebes; Late Period. Portals of spell
145, on the right and left sides of the outer case: nos. 16.86
The version of spell 145 in the coffin of Padiamun comprises the first six portals
as in the coffin of Horsaaset, but the text of the last two portals is defective: the text
of the fifth portal corresponds to that of the third portal; the text of the sixth portal
corresponds to that of the fifth portal.
The main features of the text for the six portals in the coffins of Padiamun and
Horsaaset are shown in Tables 1 and 2 respectively.
The order of the numbered portals in Padiamuns coffin is as follows:

Right-hand side, from the foot head to the head end: nos. 1, 2, 3.
Left-hand side, from the head hand to the foot end: nos. 4, 5, 6.
On the right-hand side are the following guardian demons, each within a booth
surmounted by a sinuous snake:
1st portal = shrew-headed(?) figure with headdress of maat feathers (terrible
one).87
2nd portal = human-headed figure with five cobras on the head (child of Ptah).
3rd portal = crocodile-headed figure with headdress of maat feathers ( - ).
On the left-hand side are the following guardian demons, each within a booth
surmounted by a sinuous snake:
4th portal = bull-headed figure (shepherd of the nega(?)-bull).
5th portal = crocodile-headed figure with headdress of maat feathers (bright =
3rd).
6th portal = human-headed figure with horns and maat feathers on the head
(repeller of the opponent = 5th).
84
In spell 146, which is very similar to spell 145, there is only the name of the portals and their
doorkeepers.
85
The columns of text for portal 10 have been mixed up by the copyist: see Hannig 2007: 5156.
86
Moret 1913: 261264, pls. 2930.
87
I thank Kasia Szpakowska of Swansea University for the suggestion that the head of this demon is
more likely that of a shrew than that of a crocodile.
Name of the Name of the Clothing of

Purified god
portal guardian the deceased
1st portal nb.t [sdA]w ... [n]rw ra mnx.t
2nd portal nb.t p.t ... ms ptH wsjr [sS]d
3rd portal - - [ptH] Ss
4th portal sxm(.t) ds ... Hwi ngA(?) wnn-nfr d(Ajw) nw
5th portal (= nb(.t)
b(A)q ptH Ss
3rd) xAw(.t)w...
6th portal (=
xw.t x.t ... Hnw rqj Hrw an.t ... [Abj]
5th)
Table 1. Features identifying the portals of spell 145 of the Book of the Dead on
the outer sides of Padiamuns coffin.
Name of the Name of the Clothing of

Purified god
portal guardian the deceased
1st portal nb.t sdAw ... nrw ra mnx.t
2nd portal nb(.t) p.t ... ms ptH wsjr sSd
3rd portal nb(.t) xAw.tw ... - ptH Ss
4th portal sxm(.t) ds ... Hwi ngA wnn-nfr d(Aj)w nw
5th portal xwAw.t ... Hn rqA Hrw an.t ... Abj
6th portal nb(.t) znk.tj ... - - -
Table 2. Features identifying the portals of spell 145 of the Book of the Dead on
the outer sides of Horsaasets coffin, CG 41026.
The deceased is depicted in reverential attitude in front of the first and second
portal on the right-hand side, with his name Osiris Ip next to each figure, and in
front of the fourth and fifth portal on the left-hand side, without name. He is clad in

a yellowish double apron;88 his face and body are executed with care and precision.
There are traces of a yellow sinopia on the right-hand side, especially near the
raised right arm of the deceased in front of portal no. 2.
On the left-hand side of the coffin of Penju, Hildesheim 1902b, the guardians of
the five portals are depicted as mummiform deities with knife, seated in a booth
surmounted by a sinuous serpent. From left to right: human-headed figure; canine-
headed figure; equine-headed figure; crocodile-headed figure; bull-headed figure.89
In Horsaasets coffin, Cairo CG 41026, the six portals are separated by the
figures of the four sons of Horus.
Sides of the case interior (Plate 3, Figures 1317)
On the two sides there is a series of figures of the Litany of the Sun with their
names, each followed by that of the deceased. These figures are preceded by those
of the sons of Horus: two on one side and two on the other. Three figures of the
Litany of the Sun with names were also originally depicted at the foot end. They
are now completely missing, erased by the humidity in which the coffin was kept in
the nineteenth century. As previously mentioned, these figures were present in
1859, when Francis Niblett made drawings of the decoration on the case interior.
At that time there were seventeen classical figures of the Litany of the Sun, plus
the four sons of Horus, for a total of twenty-one deities. Twenty-one is a multiple
of seven, which was the main symbolic number for the Egyptians, usually linked to
the sun gods.90
The figure number is given by the order in the Great Litany, which shows 75
invocations to deities and demons. In the complete scheme there are 74 figures and
76 names, as two figures have a double name, and the form bA ra has no
invocation.91 The forms of the sun god are ordered into two groups: the first one
containing mostly figures corresponding to even numbered invocations; the second
one containing mostly figures corresponding to odd numbered invocations. This
order is followed in Padiamuns coffin, which shows forms corresponding to even
numbered invocations on the right-hand side (and originally on the foot end), and
forms corresponding to odd numbered invocations on the left-hand side.
On the right-hand side, the falcon of Qebehsenuf is called Imseti. This is
apparently an error, as this name is attributed correctly to a human figure on the
88
This clothing appears in other vignettes of the Book of the Dead, e.g. in the papyrus of Ankhefen-
Amun (Twenty-first Dynasty), Staatliche Kunstsammlungen Dresden Inv. Aeg. 775: see Weber
2012: 53.
89
Hannig 2007: 55 (Tf. 1).
90
Cf. Barta 1986: 84 n. 8.
91
Figures from the tomb of Seti I: Hornung 1976b: 5859. Figures from the tomb of Tutmosis III:
Piankoff 1964: 13, figs. A, B (numeration by order of appearance; the numbers corresponding to the
invocations are indicated in square brackets). Names of the figures: Hornung 1976a: 266274.
left-hand side. There are, however, attestations of Imseti depicted in falcon form
from the Ptolemaic Period.92 Also, in the canopic jars Jerusalem BLMJ 3916
(NineteenthTwentieth Dynasty), the name Imseti is attributed to canopic jars with
both a human head and a baboon head. More generally, there are several
attestations of deviation from the standard iconographic association of the sons of
Horus (Imseti with human head; Hapi with baboon head; Duamutef with jackal
head; Qebehsenuf with falcon head). Table 3 shows examples of deviations with
reference to the following cases:
1. Tomb of Roy TT255, south wall; Eighteenth Dynasty.93

2. Tomb of Nefertari QV66, chamber C, north wall; Nineteenth Dynasty.94
3. Canopic jar Torino Cat. 3464 (Duamutef); New Kingdom.95
4. Canopic jar Torino Cat. 3465/b (Qebehsenuf); New Kingdom.96
5. Papyrus of Amunemwija, Berlin P. 3127; Thebes; Twenty-first Dynasty.97
6. Papyrus of Tjesmehedkhonsu, Firenze Inv. 3663; Twenty-first Dynasty.98
7. Canopic jars Wien Kunsthistorisches M. AE Inv. 3603; Third Intermediate
Period.
8. Canopic jars London BM EA 9562; Twenty-fifth Dynasty.99
Imseti Hapi Duamutef Qebehsenuf

(1) Human Baboon Falcon Jackal
(3) - - Falcon -
(4) - - - Baboon
(5) Human Human Jackal Falcon
(6) Human Jackal Falcon Baboon
(7) Human Jackal Baboon -
Table 3. Examples of deviations from the standard iconography of the four sons of
Horus.
92
Cf. LGG I, 367 ff.
93
Foucart, Baud and Drioton 1928: 17 fig. 12.
94
McDonald 1996: 62.
95
Dolzani 1982: 2425 (pl. 19).
96
Dolzani 1982: 24 (pl. 18).
97
Fellmann 1990: 37 fig. 24.
98
Piankoff and Rambova 1957: papyrus No. 14.
99
Quirke and Spencer 1992: fig. 68.
We can distinguish two main patterns in the representation of figures and names
of the Litany of the Sun in coffins and papyri.
a) Figures and names of the Litany of the Sun presented in the original scheme
and order of the invocations, with the possible addition of other deities.
This pattern is followed in Padiamuns coffin: the four sons of Horus are added
to the figures of the Litany, but respecting the classical sequence of deities.100 In
the Twenty-first Dynasty, the classical scheme is found in the Book of the Dead
of Inpehuefnakhet, papyrus Cambridge E.92.1904.101 In this papyrus the complete
row of 74 forms of Ra with names begins on top of the columns of text of the
declaration of innocence with the form no. 2, 4, 6, 8, etc., followed by the form
no. 1, 3, 5, 7, etc.102 The form 9a, The ba of Ra-Horakhti is found on top of the
last denial of wrongdoing. This long row of 74 deities is complemented by 24
further mummified gods, including Seth, and ends with the four sons of Horus. It is
interesting to note that the form no. 1 is not called dbA-dmD The one who clothes
the one who is joined together, which is the standard name inscribed in
Padiamuns coffin, but wsjr nb nHH Osiris lord of eternity. This indicates that the
form no. 1 in the Litany of the Sun was associated with the body of Osiris. Most
names are preceded by the term X.t the body (of): the figures of the Litany of the
Sun are corpses of divinities with which the ba of the sun god unites in the
netherworld. Another peculiarity in this papyrus is the name given to the figure of
the Asiatic prisoner (no. 8), usually called njkj.w mnj.t The punished one (at) the
stake. In this papyrus the figure of the Asiatic prisoner is called kj The other one.
In the Litany of the Sun, even the evil prisoner is a corpse at the service of the sun
god. This figure is missing in the coffin of Padiamun, possibly because, as the
name in the papyrus of Inpehuefnakhet indicates, the image of the prisoner is
foreign to the canonical iconography of Egyptian deities.
The classical scheme of figures of the Litany also appears on the inner sides of
the inner coffin of Seramun at Besanon (A.778), dating to the Twenty-first
Dynasty.103
100
Already in the New Kingdom other deities are added to the classical series of figures of the
Litany, for example in the tombs of Useramun and Ramses II. On this process: Hornung 1976b: 50.
101
See the photographs of the papyrus online at Totenbuchprojekt Bonn, TM 134405.
102
The exact scheme is as follows: 2, 4, 6, 8, ..., 58, 62, 64, 67, 69, 71, 73, 75, gSj (total 37 figures);
1, 3, 5, 7, 9, 9a, 11, 13, ..., 63, 66, 65, 68, 72, 74 (total 37 figures). Figure nos. 60 and 70 are not
shown: the deities 68 and 72, usually represented as one figure, are depicted separately, and another
peculiarity is the depiction of a ram-headed mummiform god named gSj, which is a name of Ra in
the Litany (cf. Hornung 1976a: 8587, 96, 106, 221; Wb 5, 208.46).
103
See Barbotin 2010: 144155; Payraudeau 2011: 4954. Unnamed figures of the Litany of the
Sun and other deities appear on the inner sides of the outer coffin.
On the right side are figure nos. 3 (xntj-qrr.f), 2 (ra-xprj), 8 (nkj-mn), 10 (jj sHD
rrw), 12 (xprj), 14 (tfnwt), 16 (nwt), 18 (nbt-Hwt), 20 (nww), 22 (HwAAjtj),
(second line) 24 (nTrt), 26 (sr-aA), 28 (qrr), 30 (jmn-Haw), 32 (xprr Hnt jmnt), 34
(aAaj), 36?, 38?
On the left side are figure nos. 3 (xntj-qrt), 9 (znktj), 9a (bA-ra), 11 (jtm), 13 (Sw-
zA-ra), 17 (Ast), 19 (Hrw-zA-Ast), 21 (rmj), 23 (aAdjw), 25 (ntwtj), 27 (jmnt), 29
(jkbj), (second line) 33 (mjwtj), 35 (nbAtj), 37 (SAj), 39 (jmnt), 41 (dwAt-StAT), 43
(dmD-Haw-st), 45 (apr), 47 (Tn[tj]), 49 (x<p>j).104
In Plate 5 the forms of the sun god in Padiamuns coffin are compared with
similar ones in the tomb of Seti I, the coffin of Seramun, and the papyrus of
Inpehuefnakhet.
b) Figures and names of the Litany of the Sun mixed up with those of other
divinities and demons, without respecting the original scheme and order of the
invocations.
This is the usual pattern in the Twenty-first Dynasty. For example, on the outer
sides of the Twenty-first Dynasty outer coffin of Sutimes in the Louvre (N 2609),
the figures of the Litany are found in open order, and mixed up with other deities
like Anubis, Wadjet and Nehebkau.105 Another example of this scheme is the outer
coffin of Nespawershefyt, Cambridge Fitzwilliam Museum E.1.1822 (Twenty-first
Dynasty), which contains figures of the Litany on the inner sides. On the right-hand
side: form nos. 30 (jmn-Haw), 36 (srq.t), 38 (zxn), 40 (rkH), 2 (xpr), 53? (wbn), 65?
(ktjj), 33 (mjw.tj), 9a (bA-n-ra).106 On the outer sides of the early Twenty-first
Dynasty coffins of Butehamun, Torino CGT 10102.b,107 there are the forms xpr.j
(no. 2) and mj(w)-aA (no. 56), and other images of deities and demons. A similar
iconography appears in the coffin of Hatshepsut, Grenoble Inv. 3572.108
Several papyri of the Twenty-firstTwenty-second Dynasty with hybrid
iconography of the Litany of the Sun have been published and discussed by
Piankoff.109 In these papyri, even the figure of the deceased and his wife can be
included in the series of deities.110 A further example from the Twenty-first
Dynasty is papyrus Berlin P3153, belonging to Nesy-amun-nesuttaui, in which a
104
I am grateful to Alain Dautant, CNRS, for having shared with me photographs of the coffin
interior.
105
Part of the left side is published in Niwiski 2006: pl. 3, showing figure nos. 21 (rmj), 40 (rkH),
9a (bA-ra), 6?, 45? (apr-r), 66 (tA-Tnn), 54?, 30? (jmntj-xntj-mAnwt), 2 (xpr), 19 (Hrw-sA-Ast). Even the
form bA ra (9a) is a mummiform corpse in this coffin.
106
Niwiski 1988: 133134 no. 156.
107
Niwiski 2004: pl. 5.
108
Kueny and Yoyotte 1979: 85.
109
Piankoff 1964: 65175.
110
Piankoff 1964: 68 No. 13, 113 No. 11, 105 No. 14 and 15 (wife).
series of 21 images of deities appear.111 Some can be identified by their

iconography and names as figures of the Litany of the Sun: nos. 39 (jmn.t-XA.t), 8,
12 (xpr.j), 20 (nww), 26, 24, 16 (nw.t), 2 (xpr.j).112 Most additional figures are
standing mummiform deities as in the Litany, sometimes with demonic features.
For example, in place of the head they have serpents, or the hieroglyph of the
brazier with flame.
It is noteworthy that Padiamuns coffin shows the figures of the Litany of the
Sun and the sbx.t-portals, as in the temple of Ramses II at Abydos.113 As Colleen
Manassa indicated, the Late Period sarcophagi equate the forms of Re in the
Litany with the fierce demons that guard the sbx.t-portals in Chapters 144 to 146 of
the Book of the Dead.114 This aspect is present already in Padiamuns coffin, in
which the figures of the Litany are mostly shown with knives (see Plate 3).
Protective demonic features are attributed to all divinities in the coffin who are
depicted with a knife, including the judges of the tribunal hall. As we have seen, in
the Twenty-first Dynasty papyrus of Inpehuefnakhet the figures of the Litany are
associated with the judges of the tribunal of the dead. Padiamuns coffin associates
the demons of the sbx.t-portals, the forms of Ra and the judges of the tribunal hall,
in a complex scheme of protection of the deceased.
On the left side of the second coffin of the early Twenty-sixth Dynasty set of
Paeftauauiset, from Thebes, Egyptian collection of the Civic Archaeological
Museum in Milan (Inv. E.1011), there is a series of fourteen mummiform
divinities.115 Deities named tnjT, rx, sn, qqr, precede a series of classic figures
with names from the Litany: Sw (no. 13), Hfnwt (no. 14), gb (no. 15), nwt (no. 16),
wsir (non-typical figure), Ast (no. 17), Nbt-Hwt (no. 18). The last one is labelled
hhw the one of the brazier,116 depicted with a brazier in place of the head. Among
further protective deities and demons depicted in an upper register, a lion-headed
mummiform figure, named rrnn-anx the nurse of life,117 holds in front of its body
the large hieroglyphic sign zA protection.
111
See photograph at: http://www.egyptian-museum-berlin.com/bilder/g_q_mythpapyr_p3153.jpg
(accessed 20th October 2016).
112
Piankoff (1964: 131 n. 11) interprets the mummiform deity with a scarab in place of the head as
form no. 32 xprr (No. 16 in his numeration), but it is certainly form no. 2. Nut is depicted with
several serpents on the head crown. Four serpents are depicted on the head of Isis, Nephthys, and
Wadjet on the left-hand side of the outer coffin of Sutimes (leftmost part). Isis and Nephthys wear a
modius with four serpents on the inner sides of the coffin of Neskhonspakhered, London BM EA
47975 (Twenty-fifth Dynasty).
113
The Litany of the Sun in Abydos appears together with spell 144 of the Book of the Dead (see
Mariette 1880: pls. 1417).
114
Manassa 2007: 455.
115
Lise 1979: 78 (n. 33).
116
Cf. the epithet hh: LGG 4, 811.
117
A variant of the word rnn with initial part rr usually attested in later times (Philae): cf. DZA
25.962.150.
The forms of Ra, however, do not represent only protective deities: each god is
at the service of the deceased in his journey to the netherworld. In fact, in
Padiamuns coffin each name is followed by that of the deceased, and the
preposition n appears before Padiamun for the form no. 10 (see Figure 14, col. 7).
In other coffins, as the outer coffin of Sutimes, Louvre N 2609, or the inner coffin
of Seramun, Besanon A.778, each deity makes an offering to the deceased, as in
the temple of Ramses II in Abydos. The sun god provides his vital energy to the
divine corpses in the netherworld, and this regenerative energy is given back to the
deceased in various forms. In Padiamuns coffin the regenerative energy of the sun
is depicted as a series of concentric red dots around the scarab (form no. 4), the
wDA.t-eye (form no. 24), the ram head (form no. 9), and the ram-headed ba-bird
(form no. 9a). Concentric red dots around the wDA.t-eye represent a common
feature for this form, while the depiction of the sun disk with concentric red dots is
very rare.118 Usually the entire disk is painted red.
Head end of the case exterior (Figure 6)
As we have seen, in spell 145 of the Book of the Dead the deceased is identified
with Horus, and this identification is highlighted with large hieroglyphs at the head
end: p(A) bHd.tj The one of Edfu. This label identifies both the falcon god and the
sun disk, confirming the association of the head end with the sun, already
highlighted by the decoration of the coffin interior, in which the figures of the
Litany of the Sun represent apotropaic solar-Osirian forms in the netherworld, and
the solar-Osirian rebirth is depicted and marked at the head end. Several coffins of
this period show the term bHd.tj on the interior of the head end, on top of the image
of a falcon-headed mummiform god (Sokar-Osiris) on the floor case, 119 as a mark
of the solar-Osirian unity.
Floor of the case interior (Plate 4)
An anthropomorphic djed-pillar holding crook and flail is depicted on the inner

floor. A comparable iconography is that of the djed-pillar with human head,
painted on the inner floor of the middle coffin of Peniu in Hildesheim (Twenty-
secondTwenty-third Dynasty, from Akhmim),120 and of the Twenty-sixth Dynasty
coffin of Isetemkheb in Lyon.121 The djed-pillar is topped by the sun disk, resting
on horns and worshiped by two ba-birds. Above the sun disk is the hieroglyph of
118
It is found also in a Ptolemaic hypocephalus. See Miatello 2014: 7879.
119
Cf. Sheikholeslami 2014: 467.
120
Hildesheim 1902b: Lembke and Schmitz 2006: 272, fig. 309.
121
Lyon Muse des Beaux-Arts Inv. 1969-197: Galliano 2012: 220.
the sky, on which the god Shu is kneeling. He is flanked by the udjat-eyes and
supports, with upraised hands, the solar barque.
Curved vertical board of the head end of the case interior (Figure 18)
The long arched body of the sky goddess Nut extends across the curved vertical
board of the head end. As in the standard cosmographic iconography, there are two
disks, one at her mouth, the other at her belly. On the two sides, two goddesses
worship the epithet king of Upper and Lower Egypt Osiris-Wennefer, written at
the centre of two vertical lines. It is likely that Padiamun is paralleled with Osiris-
Wennefer, not in a perfect identification with the god, but in a parallel between his
solar-Osirian process of rebirth and that of the god.122 On the right side, next to the
goddess upon whose head is the sun disk with a star inside,123 is the sentence wn.t
<t>p n.t hrw xai nfr.w n ra sbA The <first> hour of the day: the beauty of the sun
with the star appears. On the left side, near the goddess with a star on her head, is
the text wn.t grH nn.w The hour of the night and the goddesses of darkness. This
is a reference to the first hour of the day, when the sun rises in the eastern side of
the sky, and the first hour of the night, when the sun sets in the west. Hourly vigil
(Stundenwachen) figures and texts, derived from the Book of Day and Book of
Night, are occasionally inscribed on the underside of the lid of Twenty-sixth
Dynasty coffins: beside the body of Nut with outstretched arms, a kneeling goddess
with a star on her head is depicted for each hour of the night (wnw.t n.t grH), while
a kneeling goddess with the sun on her head is depicted for each hour of the day
(wnw.t n.t hrw).124 In comparable scenes showing the sun between the two
worshipping goddesses, the emblems of East and West are usually depicted at the
sides. Each cardinal sign can be found either on the left or on the right.125 The sun
disk at Nuts mouth on the right represents the sun swallowed by the sky goddess
in the western side of the sky, and the other disk at her belly represents the sun
given birth at dawn. During the night the sun passes through the body of Nut from
West to East, while the day sky is gone through from East to West. Probably the
body of Nut represents here the day sky, as the two goddesses worship the solar-
Osirian resurrection.
122
For an attestation of Wennefer justified as the name (rn) of the deceased in the netherworld, from
the Greco-Roman Period: LGG 2, 377 (C.e).
123
This star is presumably Sothis, which appears with the sun at dawn.
124
See, for example, the coffin of Peftjauneith, Rijksmuseum van Oudheden Inv. Nr. AMM 5
(Schmidt 1919: 218, fig. 1238), showing for the first Day Hour the label sxai nfr.w ra The one who
makes appear the beauty of Ra. Usually the causative of xai is used in the Book of Day (Piankoff
1942: 2, 122). A common name for the first Night Portal is nb.t THn.t Lady of Gleaming (Piankoff
1942: 35, 123, and the coffin of Peftjauneith in Leiden). The spelling variant grH night appears
also in the Twenty-sixth Dynasty coffin of Rames in the Museum of Narni (see Bresciani et al.
2003: 52 fig. 5a). For a Thirtieth Dynasty coffin showing on the lid interior the body of Nut and the
names of Day Hours and Night Portals see Andelkovi and Elias 2015: 705709.
125
See Baines 1985: 57 fig. 33, 58 fig. 35.
The decoration on top of the djed-pillar and that of Nut with two worshipping
goddesses constitutes a complex ensemble, which is the union of three
iconographic elements:
i. The vignette of the hymns to the rising sun from the Book of the Dead, in
which Isis and Nephthys, baboons or ba-birds, worship the sun on top of the
ankh, a djed-pillar with ankh, or the emblem of the west. A variant of this
vignette is depicted at the head end of the interior of the inner coffin of
Padiamuns brother Nehemsumontu in Grenoble: the sun, supported with
upraised arms on top of a djed with ankh, is worshipped by Isis and
Nephthys and eight baboons.126
ii. The final vignette of the Book of Gates, in which the solar barque is
supported by Shu with upraised arms. A variant of this scene is found at the
head end of the inner case of the third coffin of Nehemsumontu in
Boulogne-sur-Mer: Shu, depicted in the middle of four worshipping baboons
and the udjat-eyes, supports the sun with upraised arms.127 Such an
iconography is introduced in the composite vignette of spell 15 of the Book
of the Dead that appears in the Twenty-sixth Dynasty.128
iii. The cosmological scene in which the arched body of Nut is supported by
Shu with upraised arms. This scene is depicted in several coffins of the
Third Intermediate Period, sometimes with Shu supporting the solar barque
beneath Nut.129
3. Concluding remarks
Like the coffins of Padiamuns brother Nehemsumontu (Boulogne-sur-Mer 1 and

Grenoble 123), the coffin of Padiamun is probably dated to the early Twenty-fifth
Dynasty.130 As we have seen, it is characterized by the combination of interesting
decorative and textual elements. The figures of the Litany of the Sun, depicted at
the sides of the case interior around an anthropoid djed-pillar, represent protective
126
Coffin Grenoble Cat 123. See Kueny and Yoyotte 1979: 102. On the coffin ensemble of
Nehemsumontu see Alain Dautant in: Dautant, Lucarelli, Miatello, Sheikholeslami (forthcoming).
127
Devauchelle, Halley-des-Fontaines-Poiret and Ziegler 2004: 208209.
128
For a detailed discussion of this vignette, see Budek 2008: 1948.
129
Niwiski 2011: 107110, figs. 2254.
130
The Liverpool Museum dates the coffin to the Twenty-second Dynasty. Arguments supporting
the dating to the Twenty-fifth Dynasty are presented in Taylor 2007: 411413. See also Taylor
2003: 110 n. 146. For further considerations in support of this dating, see Cynthia Sheikholeslami
in: Dautant, Lucarelli, Miatello, Sheikholeslami (forthcoming). The dating of the coffins of
Padiamun and his brother to the Twenty-fifth Dynasty is also presented in Thomas 2013.
deities of the deceased in the netherworld and manifestations of the solar-Osirian

unity. The solar-Osirian resurrection in the day sky is represented at the head level
and includes an image of the arched body of Nut and references to Stundenwachen
figures and texts. This complex iconography shows elements that will become
standardized stylistic features of funerary papyri and coffin design in the Saite
Period: the solar barque supported by Shu and flanked by baboons will be inserted
as a standard element of the composite vignette of spell 15 of the Book of the Dead
in the Twenty-sixth Dynasty, and the depiction of the body of Nut combined with
the iconographic and textual reference to the first hour of day and night anticipates
the depiction on the lid interior of the outstretched body of Nut surrounded by the
goddesses of day and night, characteristic of coffins of the Twenty-sixth Dynasty.
The inspiration for the latter material comes from New Kingdom royal tombs, in
particular the Book of Day and Book of Night depicted on the ceiling of the burial
chamber of Ramses VI (KV 9). Already in Middle Kingdom and Second
Intermediate Period coffins a disk of reed labelled Xnmt. wr(.t) The Great
Protectress, representing the goddess Nut assuring the integrity of the deceaseds
body, adorned the interior of rectangular wooden coffins at the head end.131 In this
respect, Padiamuns coffin can be considered an example of the funerary practice
of this period combining traditional and innovative elements in the coffin design, in
a phase of transition.132 As we have seen, the fact that the frequency of occurrence
of the declaration of innocence in coffins apparently drops after the Twenty-fifth
Twenty-sixth Dynasty is an indication of this phase of transition in funerary
practice and coffin design. The wide use of a series of deities and demons as
protectors of the deceaseds body is a further typical feature of coffins of the Third
Intermediate Period and Saite Period. In Padiamuns coffin protective guardians of
the netherworld are depicted on the sides of the case exterior, and the two
hippocampi on the lid constitute further apotropaic elements, connected with the
protection of the entrance and exit doors of the judgment hall. The judges of the
tribunal of the dead are also endowed with the demonic feature of the knife, as are
numerous figures of the Litany of the Sun on the trough interior. The latter act as
protectors at the service of the deceased as his body, like that of Osiris, undergoes
solar regeneration in the netherworld, culminating at the head end in his rebirth like
the sun at dawn. Figures and names of the Litany of the Sun are presented in the
original scheme and order of the invocations, as in New Kingdom royal tombs, and
not mixed up with other deities and demons, as in other coffins of the Third
Intermediate and Saite Periods. This marks further the combination of traditional
and innovative elements that characterizes the third coffin of Padiamun.
131
See Miatello 2014: 7981.
132
The practice of depicting the goddesses of the hours around Nut on the lid interior, e.g. in coffins
of the Twenty-sixth Dynasty, also finds an antecedent in the coffin design of the Middle Kingdom,
when the lid interior of wooden rectangular coffins was inscribed with the diagonal star table, and
Nut was depicted with star deities in a vertical strip (see, for example, the coffin of Idy: Neugebauer
and Parker 1960: 8, pls. 78).
As is usual in Theban coffins of the Twenty-fifth and Twenty-sixth Dynasties,

Padiamuns wooden coffin is a description of the destiny of the deceased in the
afterlife: from the positive judgment to the eternal rebirth like the sun, attained
after a perilous nocturnal journey through the netherworld and encounters with the
creatures that populate it and guard the gates, who grant passage only to those who
know the proper magical formulae.

Plate 1. Lid exterior of coffin Liverpool 1953.72. Drawing by the author.

Plate 2. Sides of the case exterior (a = right-hand; b = left-hand) of coffin World Museum Liverpool 1953.72. Drawing by the author.
b
a

Plate 3. Sides of the case interior (a = right-hand; b = left-hand) of coffin World Museum Liverpool 1953.72. Drawing by the author.
b
a

Plate 4. Inner floor of coffin World Museum Liverpool 1953.72. Drawing by the
author.

Plate 5. Comparison of the figures of the Litany of the Sun in Padiamuns coffin with other examples. Drawing by the author.

Abbreviations
DZA = Digitalisierte Zettelarchiv des Wrterbuch der Aegyptischen Sprache.

Available at: http://aaew2.bbaw.de [Last accessed 20th October 2016.]
LGG = Leitz, C. 2002. Lexikon der gyptischen Gtter und Gtterbezeichnungen,

8 vols. OLA 110116, 129. Peeters: Leuven.
Wb = Erman, A. and Grapow, E. 1971. Wrterbuch der gyptischen Sprache, 5

vols. Akademie Verlag: Berlin.
Totenbuchprojekt Bonn = http://totenbuch.awk.nrw.de [Last accessed 20th October

2016.]
Bibliography
Allen, T. G. 1974. The Book of the Dead or Going Forth By Day: Ideas of the
Ancient Egyptians concerning the Hereafter as expressed in their own terms.
SAOC 37. University of Chicago Press: Chicago.
Andelkovi, B. and Elias, J. P. 2015. Inscriptions on the Interior of the 30th

Dynasty Coffin of Nefer-renepet from Akhmim, Issues in Ethnology and
Anthropology 10: 701716.
Andrews, C. 1984. Egyptian Mummies. British Museum Press: London.
Baines, J. 1985. Fecundity Figures: Egyptian Personification and the Iconology of

a Genre. Aris and Phillips: Warminster, Bolchazy-Carducci Publishers: Chicago.
Barbotin, C. 2010. El enigma de la momia: el rito funerario en el Antiguo Egipto.

MARQ, Museo Arqueolgico de Alicante: Alicante.
Barta, W. 1986. Bemerkungen zur groen Litanei im Buch der Anbetung des Re
im Westen, ZS 113: 8388.
Bresciani, E., Silvano, F., Bruschi, F., Masetti, M., Locci, M. T., Ciranni, R. and
Fornaciari, G. 2003. Ricerche sul sarcofago e sulla mummia di Narni, EVO 26:
4162.
Bruyre, B. V. 1956. Une nouvelle famille de prtres de Montou trouve par

Baraize Deir el Bahri, ASAE 54: 1133.

Budek, J. 2008. Die Sonnenlaufszene. Untersuchungen zur Vignette 15 des

Altgyptischen Totenbuches whrend der Spt- und Ptolemerzeit, SAK 37: 19
48.
Cooke, N. 1996. Burtons Mummy, Minerva 7/6: 2629.
Dautant, A., Lucarelli, R., Miatello, L. and Sheikholeslami, C. M. (forthcoming).

Creativity and Tradition in the Coffin of Padiamun (Liverpool 1953.72): a case
study of 25th Dynasty mortuary practice, in Proceedings of the International
Conference Burial and Mortuary Practices in Late Period and Graeco-Roman
Egypt, July 17th19th. Museum of Fine Arts: Budapest.
Daressy, G. 1909. Cercueils des cachettes royales. CG 61001-61044. IFAO: Cairo.
de Buck, Adriaan. 1935. The Egyptian Coffin Texts, Vol. 1, Texts of Spells 175.
University of Chicago Press: Chicago.
de Buck, Adriaan. 1956. The Egyptian Coffin Texts, Vol. 6, Texts of Spells 472
786. University of Chicago Press: Chicago.
Devauchelle, D., Halley-des-Fontaines-Poiret, F. and Ziegler, C. 2004. Des dieux,

des tombeaux, un savant en gypte, sur les pas de Mariette pacha. Somogy
ditions dart. Association Boulogne: Paris and Boulogne-sur-Mer.
Dolzani, C. (ed.). 1982. Vasi canopi, n. 19001-19153. Istituto Editoriale Cisalpino:

Milano.
Elias, J. P. 1993. Coffin inscription in Egypt after the New Kingdom: a study of text
production and use in elite mortuary preparation. UMI: Ann Arbor, MI.
Faulkner, R. 1994. The Egyptian Book of the Dead, the Book of Going Forth by
Day, the First Authentic Presentation of the Complete Papyrus of Ani. Chronicle
Books: San Francisco.
Fellmann, R. (ed.). 1990. Antike Welt. Berliner Museumsinsel: Pergamon- und

Bodemuseum. Philipp von Zabern: Berlin.
Baud, M. and Drioton, E. 1928. Tombes thbaines. Ncropole de Dir Ab'N-

Naga, Le tombeau de Ro (Tombeau No. 255). IFAO: Cairo.
Galliano, G. (ed.). 2012. Un jour, jachetai une momie: mile Guimet et lgypte
antique. Hazan: Lyon.

Gauthier, H. 1913. Cercueils anthropodes des prtres de Montou. CG 41042-

41072, 2 vols. IFAO: Cairo.
Hannig, R. 2007. Umbruchfehler auf dem Sarg des Penju, Bulletin of the
Egyptian Museum 4: 5156.
Heerma van Voss, M. 1991. Religion und Philosophie im Totenbuch des Pinodjem
I, Bemerkungen zum Pap. Kairo CG 40006, in U. Verhoeven and E. Graefe (eds.),
Religion und Philosophie im Alten gypten (Fs. Philippe Derchain), OLA 39, 155
157. Peeters: Leuven.
Hornung, E. 1976a. Das Buch der Anbetung des Re im Westen (Sonnenlitanei).

Nach den Versionen des Neuen Reiches. Teil I: Text. Aegyptiaca helvetica 2.
Editions de Belles-Lettres: Genve.
Hornung, E. 1976b. Das Buch der Anbetung des Re im Westen (Sonnenlitalei),

Nach den Versionen des Neuen Reiches. Teil II: bersetzung und Kommentar.
Aegyptiaca helvetica 3. Editions de Belles-Lettres: Genve.
Jones, D. 1988. A Glossary of Ancient Egyptian Nautical Titles and Terms. Kegan
Paul International: London and New York.
Kkosy, L. 1987. The Hippocampos in Egyptian Sepulchral Art, OLP 18: 512,
pls. 16.
Kueny, G. and Yoyotte, J. 1979. Grenoble, muse des Beaux Arts. Collection
gyptienne. Inventaire des collections publiques franaises 23. ditions de la
Runion des Muses Nationaux: Paris.
Lepsius, R. 1842. Das Todtenbuch der gypter nach dem hieroglyphischen

Papyrus in Turin. Georg Wigand: Leipzig.
Lembke, K. and Schmitz, B. (eds.). 2006. Schnheit im Alten gypten. Sehnsucht

nach Vollkommenheit. Roemer- und Pelizaeus-Museum Hildesheim, 25 November
2006 bis 1 Juli 2007; Badisches Landesmuseum Karlsruhe, 28 Juli 2007 bis 27
Januar 2008. Gerstenberg: Hildesheim.
Lise, G. (ed.). 1979. Musei e gallerie di Milano. Museo Archeologico. Raccolta

Egizia. Electa Editrice: Milano.
Maystre, C. 1937. Les Declarations dInnocence (Livre des Morts, Chapitre 125).
Recherches dArcheologie, de Philologie et dHistoire 8. IFAO: Cairo.

Manassa, C. 2007. Late Egyptian Underworld: Sarcophagi and Related Texts from
the Nectanebid Period. gypten und Altes Testament 72. Harrassowitz Verlag:
Wiesbaden.
Mariette, A. 1880. Abydos. Description des fouilles executees sur lemplacement de

cette ville, vol. 2. Franck: Paris.
McDonald, J. H. 1996. House of Eternity: the Tomb of Nefertari. The Getty

Conservation Institute and the J. Paul Getty Museum: Los Angeles.
Miatello, L. 2014. On the Etymology of jtn and the Solar Iconography, GM 242:
7187.
Moret, A. 1913. Sarcophages de lpoque bubastide l'poque sate. CG 41001-

41041, 2 vols. IFAO: Cairo.
Neugebauer, O. and Parker, R.A. 1960. Egyptian astronomical texts vol. 1. Brown
University Press: Providence.
Niwiski, A. 1988. Twenty-first Dynasty Coffins from Thebes: Chronological and

Typological Studies. Von Zabern: Mainz am Rhein.
Niwiski, A. 2004. Sarcofagi della XXI Dinastia: CGT 10101-10122. Ministero

per i Beni e le Attivit Culturali, soprintendenza al Museo delle Antichit Egizie:
Torino.
Niwiski, A. 2006. The Book of the Dead on the Coffins of the 21st Dynasty, in
B. Backes, I. Munro and S. Sthr (eds.), Totenbuch-Forschungen. Gesammelte
Beitrge des 2. Internationalen Totenbuch-Symposiums Bonn, 25. bis 29.
September 2005, Studien zum Altgyptischen Totenbuch 11, 245272.
Harrassowitz Verlag: Wiesbaden.
Niwiski, A. 2011. The Coffin as the Universe: Cosmological Scenes on the

Twenty-first Dynasty Coffins, in J. Popielska-Grzybowska and J. Iwaszczuk
(eds.), Studies on Religion: Seeking Origins and Manifestations of Religion, Acta
Archaeologica Pultuskiensia 3, 107110. Pultusk Academy of Humanities: Pultusk.
Parkinson, R. 1999. Cracking Codes: The Rosetta Stone and Decipherment.

University of California Press: Berkeley and Los Angeles.
Payraudeau, F. 2011. Les cercueils de Sramon, in A. Legros and F. Payraudeau

(eds.), Secrets de momies. Pratique funraires et visions de lAu-del en gypte
ancienne, 4954. ditions Errance: Paris.

Piankoff, A. 1942. Le Livre du Jour et de la Nuit. Bd 13. IFAO: Cairo.
Piankoff, A. and Rambova, N. 1957. Mythological Papyri, Ancient Egyptian

Religious Texts and Representations 3. Bollingen Foundation: New York.
Piankoff, A. 1964. The Litany of Re. Ancient Egyptian Religious Texts and
Representations 4. Bollingen Foundation: New York.
Quibell, J. E. 1898. The Ramesseum. ERA 2. B. Quaritch: London.
Quirke, S. and Spencer, J. (eds.). 1992. The British Museum Book of Ancient Egypt.
British Museum Press: London.
Ranke, H. 1935. Die gyptischen Personennamen, Band I: Verzeichnis der Namen.

J. J. Augustin: Gluckstadt.
Ritner, R. 1993. The Mechanics of Ancient Egyptian Magical Practice. SAOC 54.
The Oriental Institute, University of Chicago Press: Chicago.
Schmidt, V. 1919. Levende og Dde I det Gamle Aegypten Album til ordning af
Sarkofager, Mumiekister, Mumiehylstre o Lign. J. Frimodts Forlag: Copenhagen.
Seeber, C. B. 1976. Untersuchungen zur Darstellung des Totengerichts im Alten

gypten. MS 35. Deutscher Kunstverlag: Mnchen and Berlin.
Sheikholeslami, C. M. 2014. Sokar-Osiris and the goddesses: Some Twenty-fifth

Twenty-sixth Dynasty coffins from Thebes, in E. Pishikova, J. Budka, and K.
Griffin (eds.), Thebes in the First Millennium BC, 453482. Cambridge Scholars
Publishing: Newcastle-upon-Tyne.
Taylor, J. 1993. Pasenhor and Tanetaa, British Museum Magazine 15: 9.
Taylor, J. H. 2003. Theban Coffins from the Twenty-second to the Twenty-sixth

Dynasty, in N. Strudwick and J. H. Taylor (eds.), The Theban Necropolis: Past,
Present and Future, 95121. British Museum Press: London.
Taylor, J. H. 2007. The Earliest Egyptian Hippocampus, in T. Schneider and K.

Szpakowska (eds.), Egyptian Stories. A British Egyptological Tribute to Alan B.
Lloyd on the Occasion of his Retirement, AOAT 347, 405416. Ugarit-Verlag:
Mnster.
Thomas, C. 2013. Le cheval-serpent, un curieux gnie funraire, Rd 64: 211

229, pl. 16.

Vernus, P. and Yoyotte, J. 2005. Le bestiaire des pharaons. Librairie Acadmique

Perrin: Paris.
Weber, F. 2012. Der Dresdener Totenbuchpapyrus des Anch-ef-en-Amun (Mit

Tafeln A-C), in M. Mller-Roth and M. Hveler-Mller (eds.), Grenzen des
Totenbuchs, 4770. Leidorf: Rahden.
Wilkinson, R. 1994. Symbol and Magic in Egyptian Art. Thames and Hudson:
London.
Zivie, A.-P. 1979. La Tombe de Pached Deir el-Mdineh [N 3]. IFAO: Cairo.

L. Miatello-2016-Texts-and-Iconography-of-Padiamuns-Coffin-in-the-Liverpool-Museum PDF

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

L. Miatello-2016-Texts-and-Iconography-of-Padiamuns-Coffin-in-the-Liverpool-Museum PDF

Uploaded by

Copyright:

Available Formats

Birmingham Egyptology Journal

Texts and Iconography of Padiamuns Coffin in the Liverpool Museum

Depth of lid at foot: 55 cm

A two view plan of the coffin is shown in figure 1.

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 11

Floor of the case interior: anthropoid djed-pillar, with a complex solar

A comprehensive description of the decorative and textual program of the

1. Transcription, transliteration and translation of the texts with iconography

Anubis; Maat; The Devourer of the west (AmA n.t jmn.tt).

Dd-mdw (j)n wsjr p(A)-djw-jmn mAa wsjr jp mAa-xrw

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 13

Fig. 4. Declaration of innocence on the lid exterior of coffin World Museum

Fig. 5. Hippocampi in the coffin of Padiamun, World Museum Liverpool 1953.72.

Head-end of the case exterior (Figure 6)

Fig. 6. Large hieroglyphs at the head-end of coffin World Museum Liverpool

p(A) bHd.tj The one of Edfu.

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 17

Right-hand side, head end (portal no. 1)

Right-hand side, middle (portal no. 2)

Right-hand side, foot end (portal no. 3)

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 20

Left-hand side, head hand (portal no. 4)

Left-hand side, middle (portal no. 5, corresponding to no. 3) 25

|51| The Osiris chief(-boatsman)-of-one-side Padiamun justified. |52| Fifth portal.

Left-hand side, foot end (portal no. 6, corresponding to no. 5) 26

Right-hand side (right part)

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 24

Right-hand side (left part)

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 25

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 26

Left-hand side (left part)

Left-hand side (right part)

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 27

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 28

2. Comment on texts and iconography

Lid exterior (Plate 1; Figures 25)

A. Inner coffin of Tawherit, Cairo CG 61032 (J.E. 26196); Thebes; Twenty-first

N. Outer Coffin of Padiimenet; Third Intermediate PeriodLate Period.51

Twenty-five judges are mentioned in Padiamuns version of spell 125B. The

The iconography of the horse-headed serpent, which is presumably inspired by

a. Coffin of Djedkhonsuiufankh (trough only), Paris Louvre N 2585; Twenty-

c. Coffin of Horkhebi, private collection in north Wales; Twenty-second Dynasty;

Drawings of some of these examples are shown in Figures 1925.

Fig. 20. Hippocampi in the cartonnage of Nekhtkhonsiru Ameneminet (d), Louvre

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 33

Fig. 21. Hippocampi in the coffin of Nehemsumontu (g), Boulogne-sur-Mer 1B.

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 34

Fig. 23. Cartonnage fretwork of hippocampus (i), Liverpool Garstang museum

Very little is known of the god depicted as a horse-headed snake, or

(left-hand side); (right-hand side).

Sides of the case exterior (Plate 2, Figures 712)

i. Coffin of Penju, Hildesheim 1902b; Achmim; Twenty-secondTwenty-third

The order of the numbered portals in Padiamuns coffin is as follows:

Name of the Name of the Clothing of

Name of the Name of the Clothing of

Birmingham Egyptology Journal 4: 10-61. 2016. http:// birminghamegyptology.co.uk/journal/ 40

Sides of the case interior (Plate 3, Figures 1317)

1. Tomb of Roy TT255, south wall; Eighteenth Dynasty.93

Imseti Hapi Duamutef Qebehsenuf

series of 21 images of deities appear.111 Some can be identified by their

Head end of the case exterior (Figure 6)

Floor of the case interior (Plate 4)