Ptah-Sokar-Osiris Statuette of 6A-Irj.t, Daughter of Amenhotep, the Priest of Amen-Re

Abstract

This paper investigates one of plastered and polychromed wooden statuettes of a lady called 6A-Irj.t, daughter of a priest of Amen-Re called Amenhotep. The provenance is unknown to us; however, mummiform figure must have belonged to a rich tomb of a large cemetery and to a wealthy character based on rich colors, decorations, and inscriptions. Based on Raven Typology (1978-1979), statuette fits in type III: Ptah-Sokar-Osiris with green as evident from its features. These features include: a green face with black and white details in eyes, ornamented tripartite hair wig with strips colored in blue, anDty headdress, existence of a back pillar, long base with a deep rectangular cavity before statuette possibly once filled by a figure of falcon that depicts god Sokar. The green color of face represents an obvious identification with Osiris, the Great Green, to indicate resurrection. The affiliation of figure to Type III in Raven topography addresses its dating to 26th dynasty. Also, occurrence of anDty crown is a major feature of 26th Dynasty statuettes. The back pillar was also a fixed component of statuettes during 26th Dynasty as Schneider (1977) emphasized. Moreover, base cavity was also a typical feature of 26th Dynasty statuettes of this type. Texts also reflect same conclusion; owner name 6A-Irj.t was popular among women during Late period, use of (T) instead of (t) in owner's name occurred in Late Period variations of name as addressed by Ranke (1935), use of Late Period compound proposition m-bAH, and omitting of feminine analytical endings was a feature of Late Egyptian script. Jewelry contributed to guarantee protection of deceased in hereafter. The broad collar wsx protects neck and throat of deceased who is identified with Osiris in his 'joining earth' day as echoed in chapter 158 of Book of Dead. The texts and iconography probably denote an abstract version of chapter 151 of Book of Dead which reveals burial and embalming of deceased and cope with purpose of statuettes. This means that statuette is functioning as a little coffin where this chapter used to be inscribed as Gabolde (1990) explained. Thus, purpose of was to facilitate transition from death to hereafter and to imitate resurrection of Osiris as Schneider (1977) highlighted. Gods and goddesses displayed in iconography and/or mentioned in texts cooperated to assure full protection of deceased. winged scarab Khepri on feet carries Sn sign by its legs preserves deceased's corpse from decay and; therefore, exist forever. Also, Khepri rescues deceased from enemies in hereafter and helps deceased to build herself, i.e. resurrect every day. Eventually, Khepri forms a part of a composition including: deceased as Osiris, flanked by names of Isis and Nephthys as displayed in chapter 110 of Book of Dead. Beside two protector goddesses of deceased Osiris Isis and Nephthys, figures of four sons of Horus preserve mummified internal organs of deceased. Imesty, Dwamutef, Hapy, and Qebehsenuef protect liver, stomach, lungs, and intestines respectively. Atum guarantees deceased a seat in his night bark or his sacred seat for millions of years. Re protects face and head of deceased. He helps deceased to open her closed eyes to see sun disk illuminating like 'the horizon dwellers. Maat sustains deceased's hearing in 'Silent Land' so that he could hear judges in judgement court. He hears truth that no sins are held against her. The deceased wishes to deliver breath from Shu to tip of her nose which will help her to resurrect. Geb protects deceased as he does to Osiris, opens double doors of earth and receive her, and takeover enemies of deceased. Anubis opens two gates of horizon for deceased and protects her like he does to Osiris. Finally, Eye of Horus encompasses deceased, prevents storms from her, keeps her sound for life, and models its magical protection about her flesh as mentioned in Chapter 15 of Book of Dead.