591

Daressy #: 263

Owner: Aamy

Reasons: --

Transliteration: dwA jmn-ra xft wbn=f Hr jAbtj jn jmAx TAy-sryt n mry-jmn Hsy n nTr nfr jrj-pat sA-nswt tpj n jmn Hr jmj-wrt jmj-xt n kA-mwt=f wab aAmy mAa-xrw xr Asjr

Translation: Praising Amunre when rising in the east by revered one, standard-bearer (of the boat) 'Meryamun', praised one of the good god, hereditary noble, first king's son of Amun in the west, follower of Kamutef, wab-priest, Aamy, justified before Osiris.

Date: --

Length: --

Colours: --

Findspots:

• One from TT 286 (cf. the object card for the inv. no. 1664/29-86-698 housed in the Penn Museum).

• One from the monastery at Deir el-Bakhit in Dra Abul Naga (Kruck 2012: 137).

Remarks: 

• Initially, I believed that our cone belonged to TT 94, just like # 200 and # 248. My reasoning was as follows: First, the title 'standard-bearer (of the boat) 'Meryamun'' was also held by Nebamun of TT 90 (D. & M. # 398), who was active during the reign of Thutmose IV – Amunhotep III (Zenihiro 2009: 222–223). Since Aamy held the same position on the same boat as Nebamun, it seemed highly likely that they were contemporaries. Therefore, I thought Aamy must also have been active around the time of Thutmose IV – Amunhotep III. While searching for a figure matching this profile, I found that Ramose (Aamy) of TT 94 was the only candidate for the position during that period. He was active during the reign of Thutmose III – Amunhotep II. The inscription from his tomb indicates that he was TAy-xw Hr wnmj (fan-bearer at the right of the king) and Hsy n nTr nfr (praised one of the good god) (Helck 1984 [Urk IV]: 1465; Al-Amir and Saad 2023: 684-687, 691-694, 698-703, 706-707). Second, TT 90 and TT 94 are located in close proximity to one another, suggesting that they may have been constructed around the same time.

• However, at this point, I do not believe that cone # 591 belongs to TT 94 for the following reasons:
  1. The inscription contains characters from a later period, such as a worshipping figure and the sentence beginning with the dwA-sign.
  2. If this cone is intended for TT 94, the text should be facing rightward, as the façade of TT 94 faces south. Therefore, the morning sun would have risen from the right for someone standing against the façade. The worshipper depicted on the cone is facing left, suggesting that the cone was intended for a tomb that faces north.
  3. The data from the find spots above do not provide any evidence that our cone was intended for TT 94. On the other hand, # 200 and # 248 have been found at TT 94, clearly distinguishing them from # 591. This further supports the conclusion that # 591 was not originally associated with TT 94.
  4. The primary title inscribed on our cone is sA-nswt tpj n jmn Hr jmj-wrt. This title was granted to high-ranking wab priests who served at the front of the group bearing the portable shrine in the festival procession. However, neither the texts from TT 94 nor those from cones # 200 and # 248 indicate that their owner held this important title. 

• However, even if this cone is not assigned to TT 94, it does not necessarily rule out the possibility that it belonged to Ramose (Aamy), the tomb’s owner. If our Aamy was indeed the same individual, it may suggest that TT 94 was his first tomb, and that he later built a second one—still undiscovered—to which our cone belonged. He probably had the tomb and cone # 591 made after being promoted to the priestly title sA-nswt tpj n jmn Hr jmj-wrt.

• The boat 'Meryamun' also appears in the inscription on cone # 22 (Date: T.III - A. II).

• See also 01-282 in Davies's notebook, 05-033 in Macadam's DALEX file 1, and 06-029, 041, 042, 061, 070, 092, 096, & 098 in his DALEX file 2.

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