Tag Archives: egyptian coffin

The Ancient Egypt burial and rebirth “narrated” in a fragment of a coffin.


Today I would like just to stress the importance of watching well the pieces in museums all over the world for knowing better Ancient Egypt.

Usually people focus on travelling to Egypt or on watching those big pieces in great museums. It is obviously necessary (if not essential) both. But we cannot undersatimate less famous museums and pieces, which also show us so much about Ancient Egypt culture.

Mourning scene in a fragment of a coffin. V century BC. Ancient Egypt. Museum of Budapest

Fragment of a coffin. V Century BC. Museum of Fine Arts in Budapest.

This is the case of this fragment of a Egyptian coffin dating from the Late Period in the Museum of Fine Arts of Budapest. Apparently the images here are the usual funerary images we can find in some other formats for Ancient Egypt art (walls, stelae…). And it fact, they are. But, we are facing different scenes in the same surface. The point is: are they independent? or Are they conected and telling a sequence?

Probably many “western” visitors looking at that piece would watch it from top to down. So, first the scarab, second the winged goddess Maat, then the mummy with Anubis and the two mourners Isis and Nephtys, and finally the mummy on the boat. In that order, there is no sequence at all.

However, the decoration is on a sacred surface, on a funerary surface, and had to have a funerary meaning. Because in Ancient Egypt belief, the art had a practical purpose. In this case, and taking into consideration that these images belonged to an Egyptian cadaver, they had to be there related of the resurrection of the mummy.

Mourning scene in a fragment of a coffin. V century BC. Ancient Egypt. Museum of Budapest

The corpse neing transported to the necropolis.

Firstly the corpse was transported to the necropolis and he/she had to to cross the Nile, and that is what the Egyptian artists drew at the bottom of the piece.

Restoring rites. Anubis emblaming the corpse and Isis and Nephtys at both ends making the mourning rite. Ancient Egypt

Restoring rites. Anubis emblaming the corpse and Isis and Nephtys at both ends making the mourning rite.

Once in the necropolis took place the restoring rites for giving back the life to the death. That is, Anubis embalming the mummy and the two professional mourners in the role of Isis and Nephtys making the mourning rite for giving back the vital faculties to the body.

The winged goddess Maat, and the scarab with the solar disk. Ancient Egypt.

The winged goddess Maat, Egyptian goddess of order, truth and righteousness; and the scarab with the solar disk, Egyptian icon of rebirth.

Afterwards the dead entered in the Hereafter, but before being accepted there he/she had to overcome the final judgment (psicostasia). Here the dead had to show that on earth he/she had behaved following the Maat’s rules, that is correctly, since she (here the winged goddess) was the goddess of order and righteousness.

Once it was proven that he/she had been righteous, he/she could enter into the Heaven. The final resurrection was a fact. The scarab with the solar disk is a typical Egyptian icon of rebirth.

Summing up, this fragment of coffin should be “read” from bottom (funeral) to top (resurrection); only like that the two middle registers have a meaning: the restoring rites and the final judgment.

Let’s  watch at Ancient Egypt art with an Ancient Egypt logic.

 

 

 

Re and Geb also place Isis and Nephtys at both ends of the Egyptian mummy.


We know that goddess Nut places Isis and Nephtys in some Egyptian coffins of the XII Dynasty. That goddess, as mother of these two mourners, decided to put Isis at the feet and Nephtys at the head of the mummy.

But that was not always like that in the Egyptian belief.

Some other coffins from XII dynasty and also found in Middle Egypt show that some other gods of the Heliopolitan cosmogony were also involved in that decision.

Feet end of inner coffin of Gua from el-Bersha. XII Dynasty. Ancient Egypt

Feet end of inner coffin of Gua from el-Bersha. XII Dynasty. Photo: www.britishmuseum.org

The inner coffin of Gua, from el-Bersha, presents inscriptions at both extremes of the box. At the feet end we read “Words said by Geb, I have put Isis at your feet in order she weeps you“. At the head end the hieroglyphs show that again Nut is the responsible of placing Nephtys there.

Head end of the coffin of Nakhti from Asyut. XII Dynasty. Ancient Egypt

Head end of the coffin of Nakhti from Asyut. XII Dynasty. Photo: www.cartelfr.louvre.fr

 

 

The coffin of Nakhti from Asyut is different. At the head end of the box we read: “Words said by Ra, I have put Isis at your head in order she weps you and she mourns“.

Feet end of the coffin of Nakhti from Asyut. XII Dynasty. Ancient Egypt

Feet end of the coffin of Nakhti from Asyut. XII Dynasty. Photo: www.cartelfr.louvre.fr

At the feet end we read: “Words said by Ra, I have put Nephtys at your feet in order she weps you and she mourns“.

In the coffin of Nakhti we find two things. On one hand Isis is at the head, while Nephtys is at the feet; the opposite of the expected location. On the other hand, the one who decides that location is Ra, the main god of the Heliopolitan cosmogony.

 

 

The coffin of Sebekhetepi from Beni Hassan has no trace of Isis andNephtys at both ends of the box. Instead of that, Sebekhetepi is in front of Anubis and The Great God Lord of the Sky, which is usually an epithet of Re.

These three coffins date from the XII Dynasty and come from Middle Egypt. The information we get from the inscriptions demonstrates that nothing about this subject was still fixed in the period of the Egyptian history.

Some reflections come to my mind:

  • The Egyptian mourning rite for helping in the dad resurrection was still too unknown and also the role of these two women as representatives of Isis and Nephtys. So what they did or where the were was not so clear for Egyptian  artists.
  • The mourning rite had a deep osiriac origin and was not yet well stablished in Egyptian decoration.
  • The mourning rite and its osiriac origin needed the Heliopolitan cosmogony for helping in that stablishment. Maybe Egyptian priests during the Middle Kingdom were atill looking for the way of combining these two traditions in the Egyptian coffins.

Nut places the two mourners in some coffins of the XII Dynasty.


In Ancient Egypt Isis was usually located at the feet extreme of the mummy, while Nephtys were located at the head extreme of it. Although it seems to have a logic based on a mythic legend, we find that this was not the rule all over the Egyptian history.

In previous posts we have seen how during the XI and XIII Dynasties Egyptian coffins show Isis at the head end and Nephtys at the feet end.

However, some coffins dating back on the XII Dynasty (the core Middle Kingdom), show that in that period of the Egyptian history Egyptians started thinking of Nephtys at the head end of the box and Isis at the feet end of it.

Coffin of Senbi from Meir. XII Dynasty. Ancient Egypt.

Coffin of Senbi from Meir. XII Dynasty. Cleveland Museum of Art. Photo: www.commons.wikimedia.org

For instance, in the coffin of Senbi from Meir in the Cleveland Museum of Art, the inscription shows that the place of Nephtys was the head extreme of the coffin.

Detail of the head end of the coffin of Senbi. Inscription referring to goddess Nephtys. Meir. XII Dynasty. Ancient Egypt

Detail of the head end of the coffin of Senbi. Inscription referring to goddess Nephtys. Meir. XII Dynasty.

Another example is the coffin of lady Senbi from Asyut in the Altes Museum of Berlin, which also shows the head extreme of the box as the place for Nephtys. So, in both cases Isis would be standing at the feet end.

Coffin of Lady Senbi from Asyut. XII Dynasty. Nephtys at the Head. Ancient Egypt

Coffin of Lady Senbi from Asyut. According to the hieroglyphs, Nephtys is at the head end. XII Dynasty. Egyptian Museum in Berlin: Photo: www.egyptian-museum-berlin.com

There are some other coffins, whose information is still much more complete. Not only they indicate the place for each goddess, but also inform us about who decided that.

Coffin of Sopi from el-Bersha. XII Dynasty. Musée du Louvre. Ancient Egypt.

Coffin of Sopi from el-Bersha. XII Dynasty. Musée du Louvre. Photo: www.cartelfr.louvre.fr

The coffin of Sopi, an intendant under the reigns of Sesostris II and III, from el-Bersha and now in the Louvre Museum, has a very rich decoration inside and a more austere one outside. Anyway, in both cases, the inner and outer decorative/textual pattern sends the same information: Isis is at the feet of the mummy. That happens because, according to the inscription,  “Nut has placed Isis at the feet of the corpse.

Coffin of Sepi from el-Bersha. XII Dynasty. Outer head end. Nut places Nephtys at the head. Ancient Egypt.

Coffin of Sepi from el-Bersha. XII Dynasty. Outer head end. Nut places Nephtys at the head. British Museum. Photo: www.britishmuseum.org

The same case we find in the coffin of the army commander Sepi, also from el-Bersha and in the British Museum. Outside of both extremes the hieroglyphs read how Nut has placed Isis at the feet and Nephtys at the head.

Coffin of Sepi from el-Bersha. XII Dynasty. Inner head end with the name of Nehtys. Ancient Egypt.

Coffin of Sepi from el-Bersha. XII Dynasty. Inner head end with the name of Nehtys. British Museum. Photo: www.britishmuseum.org

Coffin of Sepi from el Bersha. XII Dynasty. Outer feet end. Nut places Isis at the feet. Ancient Egypt.

Coffin of Sepi from el Bersha. XII Dynasty. Outer feet end. Nut places Isis at the feet. British Museum. Photo: www.britishmuseum.org

And also in the inner head end of this coffin, we read how the dead is there in front of Nephtys.

 

In these two cases, Isis stands at the feet of the dead and Nephtys at the head, following a decision of the goddess Nut.

Could we conclude something?

Not at all!

Next week we will see that nothing was stablished about this subject in the XII Dynasty.

Some other gods will also decide about tyhe location of Isis and Nephtys at both ends of the mummy.

The two Mourners Isis and Nephtys in the Egyptian Coffins of XIII Dynasty.


We saw on 1st April that during the XI Dynasty hieroglyphs on Egyptian coffins show that Isis was supposed to be at the head of the mummy and Nephtys at the feet. 

Later on, in the XIII Dynasty the tendency was the same one. Inscriptions on Egyptian coffins were also embellished with images. One of the best examples is the coffin of Khnum Nakht from Meir. 

Coffin of Khnum Nakht. Head extreme with image of Isis. On the left the false door with the two udyat eyes indicating the threshold between the earthly world and the Afterlife. XIII Dynasty. Metropolitan Museum of Art of New York. Ancient Egypt.

Coffin of Khnum Nakht from Meir. Head extreme with the image of Isis. On the left the false door with the two udyat eyes indicating the threshold between the earthly world and the Afterlife. XIII Dynasty. Metropolitan Museum of Art of New York.

There is a group of coffin from Thebes (from el-Asasif) dating back to the XIII Dynasty and whose main feature are their black background colour. They also include some figures: at the head end of the panel there is the false door and at both extremes of the coffin the artists draw the images of two goddesses with her raised arms.

Coffin of Ikhet. XIII Dynasty from el-Asasif. Ancient Egypt

Coffin of Ikhet from el-Asasif. XIII Dynasty. At the head end there is the false door and at the head extreme a feminine figure stands with raised arms. Photo: www.metmuseum.org

Coffin of Nefnefret. XIII Dynasty from el-Asasif. Isis and Nephtys. Ancient Egypt.

Coffin of Nefnefret from el-Asasif. XIII Dynasty At both extremes the two feminine images, Photo: www.metmuseum.org

These two women are not always identified, as for instance in the coffin of Ikhet or the one of Nefnefret, but in some cases the hieroglyphs accompanying them says clearly that they are Isis and Nephtys. This is what we can see in the coffin of Entemaemsaf. The woman on the head extreme is goddess Isis and the woman on the feet extreme is goddess Nephtys.

Coffin of Entemaemsaf. XIII Dynasty.Isis at the head and Nephtys at the feet. el-Asasif. Ancient Egypt.

Coffin of Entemaemsaf. Isis at the head and Nephtys at the feet. XIII Dynasty. El-Asasif. Photo: Metropolitan Museum of Art of New York.

Model coffins are not an exception, because Egyptians treated them as authentic coffins. For instance the model coffin of Teti from the Second Intermediate Period is of unknown origin (maybe from Thebes, although it is not for certain), but it follows the feature indicated above. The coffin, with some spells from the Coffin Texts, has a false door in the head end of the right panel and at the head extreme a feminine figure is standing with her raised arms.

Model Coffin of Teti. Second Intermediate Period. Ancient Egypt

Model Coffin of Teti. Second Intermediate Period. British Museum. Photo: www.britishmuseum.org

In Ancient Egypt the decoration of coffins during the XI and XIII Dynasties could include hieroglyphs and images of these two women at both extremes. It seems reasonable to think that they were Isis at the head extreme and Nephtys at the feet extreme.

But, what happened during the XII Dynasty?…

 

In Ancient Egypt each Mourner had her place in a Rishi Coffin.


When looking at the decoration of some rishi coffins from Ancient Egypt we notice that many of them follow similar rules:

  1. On both sides of the coffin base there are the funerary ceremony practices, which can include the common mourners shaking their hair and sometimes the two professional mourners in the role of Isis and Nephtys accompanying the corpse.

    The two mourners in the role of Isis and Nephtys at the feet of the lid in a rishi coffin. XVIII Dynasty.Funeral in Ancient Egypt

    The two mourners in the role of Isis and Nephtys at the feet of the lid in a rishi coffin. British Museum. XVIII Dynasty. Photo: www.britishmuseum.org

  2. At the feet of the lid in the frontal extreme the coffin usually the two professional mourners, who are the representatives of Isis and Nephtys (Drty), appear kneeling over the neb hieroglyph making mourning gestures or holding the shenu hieroglyph, as we can see in this rishi coffin from the British Museum.

The distribution of these images in the coffin was not accidental, but something deliberate. Why?

The exterior of the coffin base had images of the Egyptian funeral, that is, the practices which took place on earth, as the mourning ritual and the nwn gesture of shaking hair made by the common mourners.  We are facing here the earthly dimension; this decoration shows what happens on Earth for the deceased’s resurrection.  That is the reason why the artist put these scenes on the exterior side of the lowest part of the coffin.

Rishi coffin. Right side with the funerary procession. On the left a common mourner shaking hair forwards. XVII-XVIII Dynasty. Thebes. Funerary ceremony in Ancient Egypt.

Rishi coffin. Right side with the funerary procession. XVII-XVIII Dynasty. Thebes. Photo: www.metmuseum.org

In some cases the two Drty appear standing at both extremes of the corpse, but in a static way. They do not shake or pull their hair as we know they did in the professional mourning ritual. Why? Because the rites they did for granting the mummy’s regeneration did not belong to the earthly sphere, but were closer to the divine one.

The two mourners at the feet of the lid in a rishi coffin. XVII-XVIIIDynasty. Funeral in Ancient Egypt.

The two mourners at the feet of the lid in a rishi coffin. XVII-XVIII Dynasty. Metropolitan Museum of Art of New York. Photo: www.metmuseum.org

The two Drty appear at the feet of the coffin, but on the exterior side of the lid, so an upper level. They are here the two representatives of Isis and Nephtys. Two human women performing as goddesses, they are carrying out the divine rites for bringing the dead back to life, so they are at the threshold of the divine dimension.

Summing up, it seems to exist a place for each mourner and for each mourning ritual in a rishi coffin. In the lower part the common mourners were lamenting on earth; at the feet of the lid the two mourners in the role of Isis and Nephtys did their mourning rites reproducing at the gates of the Afterlife the Osiris myth for bringing the dead back to life.

But that is not all…

To be continued…