Pinedjem I

pAy-nDm
Ranke I, pg. 114, 10
Also known as Paynedjem, Pajnedjem, Pinezem, Pinudjem, Panedjem
Period c. 1070 to 1032 BC

Emerging from one of Egypt’s most turbulent eras, Pinedjem I was both high priest and, ultimately, self-proclaimed pharaoh over the south of Egypt. Initially wielding authority as High Priest of Amun in Thebes, where spiritual and political power converged in the late New Kingdom, he transformed the office into a de facto kingship, governing Upper Egypt from the traditional religious capital

His sphere of influence extended as far north as the border city of Tayu-djayet (el-Hiba), a symbolic boundary dividing the domains of the Theban priestly families in the south and the official kings at Tanis in the north. Amid persistent political fragmentation, Pinedjem I reinforced his control and, by assuming royal titulary, openly asserted sovereignty over Upper Egypt

The reach of his legacy was remarkable. Through strategic marriage to Duathathor-Henuttawy, a royal daughter of Ramesses XI, he linked the new priestly order to the fading royal house. His son, Psusennes I, would ascend the throne in Tanis and reign over Lower Egypt, while his daughter Maatkara served as God’s Wife of Amun in Thebes, anchoring the family’s influence in both sacred and secular domains.

Living to the age of sixty, Pinedjem I left an indelible mark on history as a religious leader, political innovator, and dynastic patriarch during one of Egypt’s pivotal periods of transition. His original tomb remains unknown, adding an enduring note of mystery to a life already rich in historical consequence.

The shabtis of Pinedjem I are not large, but they are among the most beautiful from the 21st dynasty. In the Cairo Museum I have counted 23 worker shabtis and 3 overseer shabtis

Funerary papyri:
Book of Dead for Pinedjem I
Ref. no. S.R.VII.11488 – CG 40006, Cairo 111
Length 444 cm, height 37 cm

Amduat papyrus for Pinedjem I
Sadek attributes BA S .R. VII .11492, Cairo 114 to Pinedjem I
Niwinski attributes this papyrus to Pinedjem II (I follow Niwinski)
Ref. in Sadek ‘Musee du Caire, 11 et 4761’
See Amduat papyrus Pinedjem II

Coffins: see The coffins of Pinedjem I

Mummy: see The mummy of Pinedjem I

Shabtis:

Henuttawy A

Hnw.t-tA.wy
Ranke I, pg. 244, 12
Also known as Henouttaouy, Henuttaui, Henettawy, Henouttawy, Honittaoui
Period c. 1051 – 1001 BC, see Aston pg. 225

At the heart of one of ancient Egypt’s most fascinating transitional periods stood Queen Henuttawy, a woman of royal birth and political significance. The daughter of Pharaoh Rames XI and Queen Tentamun, Henuttawy embodied the melding of pharaonic tradition with the rising power of the Theban priesthood. As the wife of Pinedjem I, High Priest of Amun who later took on royal titles himself, she played a key role at the Theban court during the early 21st Dynasty, a time when divine authority and political power were increasingly interwoven

But Henuttawy was more than just a queen. She held prestigious religious titles such as “Chief Chantress of Amun” and “Lady of the Two Lands” and her children became some of the most influential figures of their age. Her son Psusennes I would become pharaoh of Tanis in the north, while her daughter Maatkara, as “God’s Wife of Amun”, would effectively rule religious Thebes. Henuttawy’s legacy helped bridge the gap between the glorious Ramesside era and the emerging power structure centered around the temple of Amun

Her importance is reflected in the richness of her burial: her mummy was beautified with painted cheeks and lips, adorned with an artificial wig, and placed in a coffin once gilded in gold. Though the precious metals were later stripped away, her name and royal status have endured. Queen Henuttawy guides us into a world of shifting power, sacred prestige, and dynastic ambition, one that shaped the future of Egyptian kingship for generations to come

In the Cairo Museum I have counted 41 worker shabtis and 7 overseer shabtis

Funerary papyri:
Book of the Dead for Henuttawy A
Ref. no. S.R.IV.955 – JE 95856 – CG 40005, Cairo 36
Length 367 cm, height 45.5 cm

Litany of Re for Henuttawy A
Ref. no. S.R.IV.992 – JE 95887, Cairo 47
Classified as Niwiński’s Amduat Type A.I.1
Length 143 cm, height 33.5 cm

Coffins: see The coffins of Henuttawy A

Mummy: see The mummy of Henuttawy A

Shabtis:

Maatkara

mAa.t-kA-ra
Ranke I, pg. 145, 7
Also known as Maatkara, Maatkare, Makeri, Mutemhat, Mutemhet, Kamara, Maatkare-Mutemhet, Maatkara-Mutemhat

Divine Adoratrice

Maatkara was the eldest daughter of Pinedjem I and Henuttawy A and became the most powerful woman in the south of Egypt. Her position was equal to that of the high priest of Amon.  Maatkare received the title of ‘Divine Adoratrice’: God’s Wife of Amun.

Her original burial place is unknown; her mummy was found in the Royal Cache along with her coffins, shabtis and other mummies from her immediate family. A small mummy, originally thought to be a child of hers was later revealed to be that of a pet monkey. (God’s Wives were supposed to be celibate.)

In the Cairo Museum I have counted 96 workers and 14 overseers

Funerary papyri:
Book of the Dead for Maatkara
Ref. no. S.R.IV.980 – JE 26229 – CG 40007, Cairo 43
Length 612 cm, height ? cm

See Le Papyrus hiéroglyphique de Kamara et Le Papyrus hiératique de Nesikhonsou, Edouard Naville, 1912

Coffins: see The coffins of Maatkara

Mummy: see The mummy of Maatkara

Shabtis:

Masaharta

mAa-sA-hrT
Not found in Ranke
Also known as Masahirti
The burial dates to c. 1057-1051 BC

High Priest of Amun

Masaharta was the eldest son of Pinedjem I and served as High Priest of Amun at Thebes. As the successor to his father, who had asserted himself as ruler of Upper Egypt, Masaharta inherited a role that combined significant religious and political authority in southern Egypt during the early 21st Dynasty.

Masaharta’s tenure as High Priest is notable for inscriptions and monuments at Karnak as well as his involvement in the restoration of royal mummies, including Amenhotep I. Although his reign was relatively short, he played an important part in the consolidation of Theban authority in this period of political division between north and south. After his death, he was succeeded by his brother Menkheppera.

In the Cairo Museum I have counted 24 workers and 17 overseers. Masaharta’s original tomb was probably plundered in ancient times, and it is not clear whether all his shabtis date from the same period. It is assumed that there were two shabti boxes. Photos are not available.

Aston thinks that the mummy of Masaharta, damaged by robbers, was restored by the priests of the Third Intermediate Period and that possibly worker shabtis from later times were added. I see no evidence for the latter (Aston type E pg. 358 is incomparable to the types shown below). See Aston pg. 222 and 358.

Since the overseers do bear some style resemblance to shabtis from later periods, it might well be that they were added after the mummy was restored. Also, the overseer of Hennutawy A (Overseer 1) gives the impression that it might be from another time. However, for now, this is only theory.

Explore an exhaustive collection of known shabtis attributed to Masaharta, meticulously curated by Glenn Janes. This study features rare and often exclusive imagery, accompanied by detailed background info and crucial provenance trails

Funerary papyri:
A papyrus was originally placed with Masaharta’s mummy in DB320, but it had already been stolen, most likely by members of the Abd el-Rassul family, before the tomb’s official clearance. Although the papyrus itself has not been preserved or identified in any collection, historical accounts confirm that it was once present.

Coffins: see The coffins of Masaharta

Mummy: see The mummy of Masaharta

Shabtis:

Tayuheret

tA.yw-hri.t
Ranke I, pg. 376, 9
Also known as Taiouheret, Taiouhrit
The burial is dated to 1070-1060 BC, Aston pg. 223

Chief of the Harem of Amun-Ra

Tayuheret, wife of Masaharta, the High Priest of Amun during Egypt’s 21st Dynasty, is a notable yet enigmatic figure in Theban history.

As Chief of the Harem of Amun-Ra, she held a high religious and social position during the early Third Intermediate Period, a time when the High Priests of Amun exercised real political power in southern Egypt.

Her burial in the royal cache at Deir el-Bahri and her elaborate funerary equipment testify to her elevated status. Through the surviving objects bearing her name and titles, Tayuheret offers valuable insight into the influential role of elite women within Thebes’ powerful priestly families.

In the Cairo Museum I have counted 14 workers and 18 overseers. Fragments of one shabti box were found. No photo available.

Funerary papyri: unknown

Coffins: see The coffins of Tayuheret

Mummy: see The mummy of Tayuheret

Shabtis:

Pinedjem II

pAy-nDm
Ranke I, pg. 114, 10
Also known as Painozem II, Panedjem

High priest of Amun

Pinedjem II was an influential High Priest of Amun at Thebes during Egypt’s Twenty-First Dynasty, serving from approximately 990 to 969 BC and acting as the effective ruler of southern Egypt during a period when the priesthood held considerable political power. He was the son of Menkheperre, the previous High Priest, and the grandson of Pinedjem I, after whom he was named.

Pinedjem II entered into key dynastic marriages. He wed his full sister, Isetemkheb D, strengthening ties between priestly families by consolidating lineage and power. He was also married to his niece, Nesykhonsu, the daughter of his brother Smendes II. His family connections extended deeply into the Theban priesthood: his brother Tjanefer was buried in the renowned Bab el Gasus cache.

With Isetemkheb D, Pinedjem II fathered several notable children, including Psusennes II (who would become pharaoh) and Herwebenkhet, a Chantress of Amun, while his union with Nesykhonsu produced Tjanefer, Masaharta, Itawy, and Nestanebetisheru. Upon his death, Pinedjem II was buried in tomb DB320 alongside several members of his family, part of a larger reburial effort intended to protect the mummies of royal and priestly figures from grave robbers.

Pinedjem II’s life reflects the complexities of Egypt’s Third Intermediate Period, when religious officials sometimes eclipsed pharaohs in both temporal and spiritual authority. His legacy endures through the rich archaeological finds associated with his family and his pivotal role in maintaining Theban power.

In the Cairo Museum I have counted 27 workers and 7 overseers. His shabtis are large and have a deep blue colour, just like the ones for his second wife, Nesykhonsu. Two shabti boxes entered the Egyptian Museum with no. JE 46943 and JE 46942 (also assumed to belong to Pinedjem II). Unfortunately I found no photos and the boxes could not be traced in Cairo

On the shabti of Pinedjem II (970 BC) the term “Ushebti” is used for the first time, and from this moment on shabtis are called Ushabtis. But in most publications (including on this website), the term shabti is usually used for the entire shabti period.

Funerary papyri:
Deification decree of Amun for Pinedjem II
Ref. no. JE 95684 – CG 58033
Length 298 cm, width 23 cm

Book of the Dead papyrus of Pinedjem II
Ref. no. EA 10793 British Museum, London 63
Length 608 cm, height 34 cm

Amduat papyrus for Pinedjem II (or Pinedjem I, Sadek),
Ref. no. S .R. VII .11492, Cairo 114
Reference numbers in Sadek ‘Musee du Caire, 11 et 4761’
Length 480 cm, height 32 cm

Coffins: see The coffins of Pinedjem II

Mummy: see The mummy of Pinedjem II

Shabtis:

Isetemkheb D

As.t-m-Ax-bi.t
Ranke I, pg. 4, 3
Also known as Isetemkheb, Isetemkhebi, Istemkheb, Asetemachbit, Asetemakhbit
The name means ‘Isis is in Ipu (Akhmim)‘

Overseer of the Harem of Amun-Ra

Among the influential women of Egypt’s Twenty-First Dynasty, Isetemkheb D stands out as a prominent figure at the intersection of royal and priestly power in Thebes during the Third Intermediate Period. She was the daughter of High Priest of Amun and general Menkheperra, and his wife Isetemkheb C, both key players in the consolidation of Theban authority following the political fragmentation of the New Kingdom.

In accordance with prevailing dynastic traditions intended to preserve power within elite families, Isetemkheb D married her brother, Pinedjem II, who served both as High Priest of Amun and as de facto ruler of Upper Egypt. Through this union, Isetemkheb D not only reinforced her family’s grip on the dominant religious institution of the time but also secured her position at the heart of political life in Thebes.

As “Overseer of the Harem of Amun-Ra”, she held a prestigious religious role, overseeing the women attached to the Amun temple and likely wielding considerable influence over temple administration, ritual practice, and religious economy. Her children, including Psusennes II, the final pharaoh of the dynasty, and priestly daughters such as Harweben, Hennutawy, and Maatkara, further attest to the dynastic continuity and enduring authority of her lineage.

The discovery of her intact mummy and burial assemblage in DB320 not only reflects her elite status in life and in death, but also provides a rare glimpse into the funerary practices, material wealth, and socio-religious roles of Theban elite women during this transitional period in Egyptian history.

Isetemkheb D was the first wife and sister of Pinedjem II, while his niece Nesykhonsu A became his second wife. Nesykhonsu died at a young age and was the second wife of Pinedjem II for perhaps four or five years; she bore him four children. Notably, she died before Isetemkheb D; her burial equipment included coffins that were originally intended for Isetemkheb D, demonstrating both the complex familial ties among the priestly elite and the pragmatic reuse of funerary objects in this era. See “The Wives of Pinudjem II: A Topic for Discussion” by Andrzej Niwiński.

In the Cairo Museum I have counted 31 workers and 6 overseers. One shabti box Cairo Museum JE 26275 and second shabti box (attributed). Her daughter Herytubekhet has been found in the Bab el Gasus tomb

Explore an exhaustive collection of known shabtis attributed to this remarkable lady, meticulously curated by Glenn Janes. This study features rare and often exclusive imagery, accompanied by detailed background info and crucial provenance trails.

Funerary papyri:
Book of Dead for Isetemkheb D
Ref. No. S.R.IV.525 – JE 26228 bis, Cairo 1
Length 612 cm, height 22.5 cm

Coffins: see The coffins of Isetemkheb D

Mummy: see The mummy of Isetemkheb D

Shabtis:

Nesykhonsu A

nsy-xns.w
Ranke I, pg. 178, 20
Also known as Neskhons, Nesikhons, Nesikhonsu, Nesikhonsou, Neschons, Nesi-Khensu, Eskhons
The burial can be dated to c. 981 B.C., Aston pg. 229

In the Cairo Museum I have counted 30 workers and 11 overseers.

Funerary papyri:
Book of Dead for Nesykhosu A
Ref. no. S.R.VII.11573 – S.R.VII.11485 – JE 26230, Cairo 109
Length 690 cm, height 44 cm

Amun Decree
Ref. no. S.R.IV.991 – JE 26228 – CG 58032, Cairo A
Length 266 cm, width 23.5 cm (Niwinski)

Coffins: see The coffins of Nesykhonsu A

Mummy: see The mummy of Nesykhonsu A

Shabtis:

Nestanebetisheru

ns-tA-nb.t-iSr.w
Ranke I, pg. 179, 15
Also known as Nesitanebashru, Nestanebtashru, Estanebasher

According to Wallis Budge, the princess had the following titles: Great lady-in-chief of the secluded women (harem) of Amun-Ra, the king of the gods, Priestess of Amun-Ra, lord of Aaru, Priestess of Nekhebet, the goddess of Nekhen the White (Nekhen was called Eileithyiaspolis by the Greeks, and it was the capital of the Third Nome of Upper Egypt), Priestess of Anher-Shu, son of Ra, Priestess of Pekhthut, the great goddess, lady of Set (a district near Beni Hasan), Priestess of Osiris, lord of Abydos, Priestess of Menu, Horus, and Isis, Priestess of Tcheba (?), the lord of the Nome Antaeopolites, Servant of the books of Amun-Ra, the king of the gods, Singer, of the district of Mut, the great goddess, the lady of Asher (a quarter of Thebes which contained the temple of Mut), President (Chief) of the noble ladies.

Nestanebetisheru was a daughter of the Pinedjem II, and his Great Wife, Nesykhonsu, making her a member of the uppermost elite in Theban society during the late 21st Dynasty (ca. 950–930 BC). She likely held the above important religious positions typical of women in her family, possibly including the role of priestess at Thebes.

Nestanebetisheru is especially renowned for the so-called Greenfield Papyrus, her Book of the Dead, now preserved in the British Museum (EA 10554). This papyrus, commissioned especially for her burial, is notable both for its exceptional length (almost 37 metres) and its lavish illustration. It consists of 2,066 lines of text written predominantly in hieratic, divided over 172 columns. As such, it is not only the longest Theban Book of the Dead known, but, apart from the Great Harris Papyrus, one of the longest ancient papyri in existence. The manuscript is composed of three layers of papyrus, with stalks measuring up to 10 cm in diameter, testifying to the expense and quality devoted to its creation.

At her burial, she was interred alongside other high-ranking relatives and members of the ruling priestly family. The wealth, size, and iconographic innovation of her funerary equipment, particularly the Greenfield Papyrus, underscore both the prestige of her lineage and the religious sophistication of the Theban elite. She is widely assumed to be the wife of Djedptahiufankh, yet, there is evidence which raises doubts about this interpretation

In the Cairo Museum I have counted 34 workers and 10 overseers
Coffins JE 26202/ CG 61033 in Cairo, see Niwinski 1988, pg. 115

The burial can be dated to c. 954 B.C., see Aston pg. 230

Funerary papyri:
Book of Dead for Nestanebetisheru
The Greenfield Papyrus
Ref. No. EA 10554, London 61, Type BD.III.2, Niwinski
Length 37 metres, height c. 48 cm

Coffins: see The coffins of Nestanebetisheru

Mummy: see The mummy of Nestanebetisheru

Shabtis:

Djedptahiufankh

Dd-ptH-iw.f-anx
Ranke I, pg. 410, 11
Also known as Djedptahiwfankh, Djedptahioufankh, Zadptahefonkhou
Period c. 969 to 932 BC.
The burial can be dated to c. 932 BC (Aston pg. 231)

Djedptahiufankh is only known from his burial and mummy. He held the title of “Second prophet of Amun”, District Governor as well as “King’s Son of Ramesses” and “King’s Son of the Lord of the Two Lands”. The latter may suggest that he was related to the royal family of possibly the 21st Dynasty or 22nd Dynasty

Djedptahiufankh is assumed to be Nestanebetisheru’s husband. This theory is based on the fact that Djedptahiufankh was buried next to Nesitanebetashru in TT320, yet, there is evidence which raises doubts about this interpretation

“The undisturbed condition of his coffins and mummy suggest that he was buried directly in TT320. Thus, he was undoubtedly the last of the Pinudjem related individuals to be interred there; and it has been suggested that it was probably on the occasion of Djedptahiufankh’s burial that the final reopening of TT320 took place and the deposit of the New Kingdom royal and associated mummies therein was affected.

Gaston Maspero partially unwrapped No. 61097 in 1886, and Elliot Smith completed the job on September 5, 1906, bringing to light a large number of stone amulets and other objects contained within the bandaging. Djedptahiufankh’s fingers and toes also bore several band-like gold rings, which Smith thought had been employed to hold the finger- and toenails in place during mummification. Maspero had likewise found items of jewellery on the mummy during his partial unwrapping”.
Source: Tombs. Treasures. Mummies. Book Five © Dennis C. Forbes

In the Cairo Museum I have counted 62 workers and 17 overseers. Maspero counted three shabti boxes. Aston writes: “Maspero’s count of the boxes may be wrong; two per burial are the norm, and only one (JE 46886) is recorded in the Journal d’Entrée.” David A. Aston, Burial Assemblages of Dynasty 21-25. No photos.

Funerary papyri:
Book of Dead for Djedptahiufankh
Location unknown, was bought in Luxor 8 years before the official discovery of the tomb
Length 275 cm, height 30.5 cm

Amun decree
Location unknown, was bought in Luxor 9 years before the official discovery of the tomb

Amduat for Djedptahiufankh
Ref. No. S.R.VII.10246, Cairo 83, Type A.II.1a Niwinski
Length 284 cm, height 23 cm

Coffins: see The coffins of Djedptahiufankh

Mummy: see The mummy of Djedptahiufankh

Shabtis:

Background info

Gaston Maspero’s notes

The Antiquities Service was founded in Cairo in 1858. From that moment on, it was no longer allowed to dig without a licence or without supervision. In addition, all objects first had to be offered to the new Egyptian Museum. There it was decided which antiquities they would keep, and which objects could go to the finders. The contents of as yet undiscovered graves became the property of the Egyptian government. In reality, however, illegal excavation and trading went on for several decades, and there was nothing the Antiquities Service could do about it.

In 1874 the head of the service, Gaston Maspero, discovered that pieces were appearing on the art market that belonged to owners whose tombs had not yet been found. The cartouches, titles and names pointed to a royal tomb. Maspero knew that the objects had to come from an unlicensed tomb, but he could not find out where it was located. Finally, using an American buyer as a decoy, he traced the objects to the Rassul family from Qurnah. A small village close to the tomb, living on the proceeds of tourism and artefacts sold illegally.

Two brothers, one of whom was Ahmed Abd el-Rassul, the finder of the site, were apprehended and tortured at length. Ahmed would need a cane for the rest of his life. The brothers did not confess and had to remain in custody. On June 25, 1881, the third brother, Mohammed, who had not been arrested, finally decided to disclose the location of the tomb to the authorities on the condition that he would receive a reward.

Since Gaston Maspero, the head of the Antiquities Service, was on holiday in France at that point in time, his assistant, Emile Brugsch, decided to immediately leave the Bulaq Museum for Luxor, together with an assistant. Accompanied by the brothers they descended into the shaft of the tomb, where they spent some time revelling at what they had found. The corridors and rooms of the tomb were filled to capacity with boxes, royal mummies and all kinds of funerary items. Straight away, Emile Brugsch decided to empty the tomb as soon as possible in order to protect its contents from further theft. In the end, they managed this in less than 48 hours, with 200 workmen.

From a scholarly viewpoint this turned out to be a disaster; virtually nothing had been written down, and later on, Maspero had to rely on verbal statements when writing his report. In the Bulaq Museum Maspero also researched the shabtis from TT320, and a number of interesting notes from his research have been preserved. See the accompanying pictures.