The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side. All sides are polished and decorated with bas-reliefs. Hatshepsut's titles before her accession to the throne appear on the sarcophagus. Pink quartzite
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side. All sides are polished and decorated with bas-reliefs. Hatshepsut's titles before her accession to the throne appear on the sarcophagus. Pink quartzite - 21032
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side. Two eye-udjats are carved on the left side. The lid has a decoration in the form of a cartouche.
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side. Two eye-udjats are carved on the left side. The lid has a decoration in the form of a cartouche. - 21036
The sarcophagus is decorated with bas-relief figures of various deities and protective genii of the deceased, interspersed with columns of hieroglyphic text.
The sarcophagus is decorated with bas-relief figures of various deities and protective genii of the deceased, interspersed with columns of hieroglyphic text. - 21037
The short side of the sarcophagus, corresponding to the feet of the deceased, bears the figure of Isis crouched over the symbol of gold, while holding the circle-shen in her hands. On the opposite side appears Nephthys in a similar attitude.
The short side of the sarcophagus, corresponding to the feet of the deceased, bears the figure of Isis crouched over the symbol of gold, while holding the circle-shen in her hands. On the opposite side appears Nephthys in a similar attitude. - 21038
One of the short sides, with Isis kneeling on the nub sign, her hands resting on the shen hieroglyph, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the throne hieroglyph with which her name was written; she wears a tunic with a suspender.
One of the short sides, with Isis kneeling on the nub sign, her hands resting on the shen hieroglyph, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the throne hieroglyph with which her name was written; she wears a tunic with a suspender. - 21034
Sphinx of Hatshepsut, Queen of the 18th Dynasty
Sphinx of Hatshepsut, Queen of the 18th Dynasty - 8377
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side, so as to partially reproduce the shape of a cartouche, the oval element that encloses and protects the names of the sovereigns. All sides are polished and decorated with bas-reliefs, the red quartzite is connected to the sun cult. On the sarcophagus there are columns of hieroglyphs; on the short side is Isis kneeling on the sign nub, her hands rest on the hieroglyph shen, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the hieroglyph of the throne with which her name was written; she has a tunic with a brace; on the other short side is the goddess Nephty, with her name written on her head; on the two long sides are the four sons of Horus (Amseti and Duamutef among whom is Anubis Khentysehnetjer, 'the one standing in front of the god's tent', on the right side, and Hapi and Qebehusenuef among whom is Anubis Imyut 'the embalmer', on the left); on the long left side there are also udjat eyes that served the deceased to look outwards; inside are depicted Isis and Nephty; Hatshepsut's titles before her accession to the throne appear. Red quartzite
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side, so as to partially reproduce the shape of a cartouche, the oval element that encloses and protects the names of the sovereigns. All sides are polished and decorated with bas-reliefs, the red quartzite is connected to the sun cult. On the sarcophagus there are columns of hieroglyphs; on the short side is Isis kneeling on the sign nub, her hands rest on the hieroglyph shen, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the hieroglyph of the throne with which her name was written; she has a tunic with a brace; on the other short side is the goddess Nephty, with her name written on her head; on the two long sides are the four sons of Horus (Amseti and Duamutef among whom is Anubis Khentysehnetjer, 'the one standing in front of the god's tent', on the right side, and Hapi and Qebehusenuef among whom is Anubis Imyut 'the embalmer', on the left); on the long left side there are also udjat eyes that served the deceased to look outwards; inside are depicted Isis and Nephty; Hatshepsut's titles before her accession to the throne appear. Red quartzite - 21033
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side, so as to partially reproduce the shape of a cartouche, the oval element that encloses and protects the names of the sovereigns. All sides are polished and decorated with bas-reliefs, the red quartzite is connected to the sun cult. On the sarcophagus there are columns of hieroglyphs; on the short side is Isis kneeling on the sign nub, her hands rest on the hieroglyph shen, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the hieroglyph of the throne with which her name was written; she has a tunic with a brace; on the other short side is the goddess Nephty, with her name written on her head; on the two long sides are the four sons of Horus (Amseti and Duamutef among whom is Anubis Khentysehnetjer, 'the one standing in front of the god's tent', on the right side, and Hapi and Qebehusenuef among whom is Anubis Imyut 'the embalmer', on the left); on the long left side there are also udjat eyes that served the deceased to look outwards; inside are depicted Isis and Nephty; Hatshepsut's titles before her accession to the throne appear. Red quartzite
The sarcophagus is rectangular in shape, but has the corners of the short side rounded off on the head side, so as to partially reproduce the shape of a cartouche, the oval element that encloses and protects the names of the sovereigns. All sides are polished and decorated with bas-reliefs, the red quartzite is connected to the sun cult. On the sarcophagus there are columns of hieroglyphs; on the short side is Isis kneeling on the sign nub, her hands rest on the hieroglyph shen, the goddess wears the bag-like wig cover with the uraeus on her forehead, on her head is the hieroglyph of the throne with which her name was written; she has a tunic with a brace; on the other short side is the goddess Nephty, with her name written on her head; on the two long sides are the four sons of Horus (Amseti and Duamutef among whom is Anubis Khentysehnetjer, 'the one standing in front of the god's tent', on the right side, and Hapi and Qebehusenuef among whom is Anubis Imyut 'the embalmer', on the left); on the long left side there are also udjat eyes that served the deceased to look outwards; inside are depicted Isis and Nephty; Hatshepsut's titles before her accession to the throne appear. Red quartzite - 21035
The lion's body is in the usual pose, the queen's head is surrounded by a mane bearing traces of the original colour (blue) with incised details. Almost completely lost are the leonine ears. The typical false beard is present; on the chest and base, between the paws, is a vertical inscription with the cartouche of the sovereign ('Maatkara, beloved of Amun, endowed with eternal life').
The lion's body is in the usual pose, the queen's head is surrounded by a mane bearing traces of the original colour (blue) with incised details. Almost completely lost are the leonine ears. The typical false beard is present; on the chest and base, between the paws, is a vertical inscription with the cartouche of the sovereign ('Maatkara, beloved of Amun, endowed with eternal life'). - 20721
The lion's body is in the usual pose, the queen's head is surrounded by a mane bearing traces of the original colour (blue) with incised details. Almost completely lost are the leonine ears. The typical false beard is present; on the chest and base, between the paws, is a vertical inscription with the cartouche of the sovereign ('Maatkara, beloved of Amun, endowed with eternal life').
The lion's body is in the usual pose, the queen's head is surrounded by a mane bearing traces of the original colour (blue) with incised details. Almost completely lost are the leonine ears. The typical false beard is present; on the chest and base, between the paws, is a vertical inscription with the cartouche of the sovereign ('Maatkara, beloved of Amun, endowed with eternal life'). - 20722
These three blocks show four characters pushing two donkeys with a kind of saddle, holding a stick, next to one of the precious antyu trees. Each of the men holds a staff. They come from the southern portico of the second terrace of the temple; depicted is the scene of the expedition to the land of Punt ordered by the pharaoh to procure valuable and exotic products (especially antyu) to give to the god Amun-Ra; depicted is a village on the shores of a body of water (most probably the Red Sea), where stilts alternate with palm trees; meeting between the Egyptian delegation and the natives, bearing innumerable products; in one block there are Parehu, prince of Punt, and his wife Ati, followed by three locals; the prince has a necklace with three pendants, has a dagger and a staff, the queen has a streatopygia that deforms her face, her spine is very curved, she has many deep folds in her body, she wears a tunic, bracelets, necklace; the other three carry boxes for the Egyptians
These three blocks show four characters pushing two donkeys with a kind of saddle, holding a stick, next to one of the precious antyu trees. Each of the men holds a staff. They come from the southern portico of the second terrace of the temple; depicted is the scene of the expedition to the land of Punt ordered by the pharaoh to procure valuable and exotic products (especially antyu) to give to the god Amun-Ra; depicted is a village on the shores of a body of water (most probably the Red Sea), where stilts alternate with palm trees; meeting between the Egyptian delegation and the natives, bearing innumerable products; in one block there are Parehu, prince of Punt, and his wife Ati, followed by three locals; the prince has a necklace with three pendants, has a dagger and a staff, the queen has a streatopygia that deforms her face, her spine is very curved, she has many deep folds in her body, she wears a tunic, bracelets, necklace; the other three carry boxes for the Egyptians - 26655
These three blocks show four characters pushing two donkeys with a kind of saddle, holding a stick, next to one of the precious antyu trees. Each of the men holds a staff. They come from the southern portico of the second terrace of the temple; depicted is the scene of the expedition to the land of Punt ordered by the pharaoh to procure valuable and exotic products (especially antyu) to give to the god Amun-Ra; depicted is a village on the shores of a body of water (most probably the Red Sea), where stilts alternate with palm trees; meeting between the Egyptian delegation and the natives, bearing innumerable products; in one block there are Parehu, prince of Punt, and his wife Ati, followed by three locals; the prince has a necklace with three pendants, has a dagger and a staff, the queen has a streatopygia that deforms her face, her spine is very curved, she has many deep folds in her body, she wears a tunic, bracelets, necklace; the other three carry boxes for the Egyptians
These three blocks show four characters pushing two donkeys with a kind of saddle, holding a stick, next to one of the precious antyu trees. Each of the men holds a staff. They come from the southern portico of the second terrace of the temple; depicted is the scene of the expedition to the land of Punt ordered by the pharaoh to procure valuable and exotic products (especially antyu) to give to the god Amun-Ra; depicted is a village on the shores of a body of water (most probably the Red Sea), where stilts alternate with palm trees; meeting between the Egyptian delegation and the natives, bearing innumerable products; in one block there are Parehu, prince of Punt, and his wife Ati, followed by three locals; the prince has a necklace with three pendants, has a dagger and a staff, the queen has a streatopygia that deforms her face, her spine is very curved, she has many deep folds in her body, she wears a tunic, bracelets, necklace; the other three carry boxes for the Egyptians - 26654
This canopic box was made for a priest of Montu, Pady-Imenet, who seems to have lived during the reign of Takelot II (22nd dynasty). The box is made of plastered wood and painted with purification scenes (the scorpion-goddess Selkis purifying Duamutef, and Nephtys purifying Hapi are visible). On the lid is Anubis, god of the necropolis. The lids of the canopic jars are made of limestone while the vases are ceramic.
This canopic box was made for a priest of Montu, Pady-Imenet, who seems to have lived during the reign of Takelot II (22nd dynasty). The box is made of plastered wood and painted with purification scenes (the scorpion-goddess Selkis purifying Duamutef, and Nephtys purifying Hapi are visible). On the lid is Anubis, god of the necropolis. The lids of the canopic jars are made of limestone while the vases are ceramic. - 30523
This canopic box was made for a priest of Montu, Pady-Imenet, who seems to have lived during the reign of Takelot II (22nd dynasty). The box is made of plastered wood and painted with purification scenes: on the left the goddess-scorpion Selkis purifies Duamutef, on the right Nephtys purifies Hapi. On the lid is Anubis, god of the necropolis. The lids of the canopic jars are made of limestone while the vases are ceramic.
This canopic box was made for a priest of Montu, Pady-Imenet, who seems to have lived during the reign of Takelot II (22nd dynasty). The box is made of plastered wood and painted with purification scenes: on the left the goddess-scorpion Selkis purifies Duamutef, on the right Nephtys purifies Hapi. On the lid is Anubis, god of the necropolis. The lids of the canopic jars are made of limestone while the vases are ceramic. - 30522
This vase is engraved with the double cartouche of Queen Hatshepsut.
This vase is engraved with the double cartouche of Queen Hatshepsut. - 26624
This vase is engraved with the double cartouche of Queen Hatshepsut.
This vase is engraved with the double cartouche of Queen Hatshepsut. - 26625
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This section of the reliefs shows part of the procession of the rulers of Punt: some male characters lead donkeys laden with gifts to be exchanged with Egyptians.
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This section of the reliefs shows part of the procession of the rulers of Punt: some male characters lead donkeys laden with gifts to be exchanged with Egyptians. - 20738
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This section of the reliefs shows figures laden with gifts to be exchanged with the Egyptian expedition (right); the two figures on the left are the rulers of Punt: King Parekhu and Queen Ity (with a conspicuous body deformity possibly due to steatopygia).
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This section of the reliefs shows figures laden with gifts to be exchanged with the Egyptian expedition (right); the two figures on the left are the rulers of Punt: King Parekhu and Queen Ity (with a conspicuous body deformity possibly due to steatopygia). - 20739
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This relief detail shows Ity, ruler of Punt. Her body is heavily deformed, possibly due to steatopygia.
The polychrome reliefs come from the southern portico of the second terrace of the temple of Deir el Bahari and are part of the reliefs illustrating the expedition to the country of Punt ordered by Queen Hatshepsut to procure valuable and exotic products such as frankincense and myrrh trees (antyu and senetjer), spices, gold, precious woods and animals. This relief detail shows Ity, ruler of Punt. Her body is heavily deformed, possibly due to steatopygia. - 20740
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth.
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth. - 20724
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth.
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth. - 20725
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth.
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth. - 20726
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth.
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth. - 20727
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth.
Head of Queen Hatshepsut represented as Osiris. This head is part of a statue discovered in the portico of the third terrace of the queen's funerary temple at Deir el Bahari. The queen wears a false beard as a symbol of royalty and divinity and originally wore the double crown of Upper and Lower Egypt. The skin is coloured with a darker paint to indicate her role as pharaoh but the features resemble those of a woman, such as the small mouth, the almond-shaped made-up eyes, the thin and small nose and the smiling face. The depiction as Osiris is linked to the funerary setting and factors related to rebirth. - 20728
Fragment of wall decoration on a limestone block. Part of the titling of the represented ruler is lost; he may be Thutmose II, brother and husband of Hatshepsut. The figure wears the Double Crown, a false beard and a pleated skirt. The torso is encircled by the wings of two falcons (Horus), whose legs hold a Shen symbol.
Fragment of wall decoration on a limestone block. Part of the titling of the represented ruler is lost; he may be Thutmose II, brother and husband of Hatshepsut. The figure wears the Double Crown, a false beard and a pleated skirt. The torso is encircled by the wings of two falcons (Horus), whose legs hold a Shen symbol. - 32131
Detail of a pillar of the burial chamber. Above Thutmosis III and his mother Isis in a boat preceded by two men carrying the banners of Horus and Nefertem. Below Thutmosis followed by the queens Hatshepsut, Sitioh, and Nebtu, and the princess Nefertere. Below, the pharaoh is suckled by the goddess Isis in the form of a sycamore tree.
Detail of a pillar of the burial chamber. Above Thutmosis III and his mother Isis in a boat preceded by two men carrying the banners of Horus and Nefertem. Below Thutmosis followed by the queens Hatshepsut, Sitioh, and Nebtu, and the princess Nefertere. Below, the pharaoh is suckled by the goddess Isis in the form of a sycamore tree. - 30568
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20755
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20756
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20757
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20758
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20759
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20760
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary.
The vaulted ceiling of the chapel is decorated with a starry sky. On the back wall is a scene in which Thutmosi III offers libations and fumigations to the god Amun seated on a throne; cartouches enunciate two names of the ruler. On the side walls the goddess Hathor is depicted: in the first scene from the background the goddess is standing and in human form and on her head she bears the solar disc between bovine horns; she is also depicted receiving offerings from Thutmosi III. In the next scene she has the form of a heifer and is depicted suckling the infant ruler, kneeling beneath her, who is also depicted as an adult while offering offerings to the goddess. On the left wall Thutmosi is accompanied by his bride Merira-Hatshepsut, on the right by two princesses. Breastfeeding is also depicted on a sculpture by his successor, Amenhotep II, which was found inside the sanctuary. - 20761
Three female figures, all wearing a long pleated white dress, a long wig with a sash tied at the nape of the neck. All three women carry a papyrus stalk and a sistrum in their hands. On their heads are cones of perfumed ointment and lotus flowers. The first woman on the right is identified as Shepset (Hatshepsut), the wife of Userhat.
Three female figures, all wearing a long pleated white dress, a long wig with a sash tied at the nape of the neck. All three women carry a papyrus stalk and a sistrum in their hands. On their heads are cones of perfumed ointment and lotus flowers. The first woman on the right is identified as Shepset (Hatshepsut), the wife of Userhat. - 31790
A priest with a shaved head wears a panther skin and carries a papyrus stalk and a bouquet of flowers. Behind him are three female figures, all wearing a long white pleated dress, a long wig with a sash tied at the nape of the neck. All three women are holding a papyrus stalk and a sistrum. On their heads are cones of perfumed ointment and lotus flowers. The first woman on the right is identified as Shepset (Hatshepsut), the wife of Userhat.
A priest with a shaved head wears a panther skin and carries a papyrus stalk and a bouquet of flowers. Behind him are three female figures, all wearing a long white pleated dress, a long wig with a sash tied at the nape of the neck. All three women are holding a papyrus stalk and a sistrum. On their heads are cones of perfumed ointment and lotus flowers. The first woman on the right is identified as Shepset (Hatshepsut), the wife of Userhat. - 31780
Senenmut was a high official in Hatshepsut's court and guardian of the regins daughter, Neferura. Here Senenmut and Neferura are represented in the cube-statue type, only the heads of the two figures are visible. Senenmut wears a large wig, Neferura is represented in the typical manner of children, with the side braid symbolising youth, and bears the uraeus on her forehead. The inscriptions that occupy the rest of the statue's surface list Senenmut's titles to the royal palace and the temple of Amun at Karnak.
Senenmut was a high official in Hatshepsut's court and guardian of the regins daughter, Neferura. Here Senenmut and Neferura are represented in the cube-statue type, only the heads of the two figures are visible. Senenmut wears a large wig, Neferura is represented in the typical manner of children, with the side braid symbolising youth, and bears the uraeus on her forehead. The inscriptions that occupy the rest of the statue's surface list Senenmut's titles to the royal palace and the temple of Amun at Karnak. - 20768
Senenmut was a high official in Hatshepsut's court and guardian of the regins daughter, Neferura. Here Senenmut and Neferura are represented in the cube-statue type, only the heads of the two figures are visible. Senenmut wears a large wig, Neferura is represented in the typical manner of children, with the side braid symbolising youth, and bears the uraeus on her forehead. The inscriptions that occupy the rest of the statue's surface list Senenmut's titles to the royal palace and the temple of Amun at Karnak.
Senenmut was a high official in Hatshepsut's court and guardian of the regins daughter, Neferura. Here Senenmut and Neferura are represented in the cube-statue type, only the heads of the two figures are visible. Senenmut wears a large wig, Neferura is represented in the typical manner of children, with the side braid symbolising youth, and bears the uraeus on her forehead. The inscriptions that occupy the rest of the statue's surface list Senenmut's titles to the royal palace and the temple of Amun at Karnak. - 20769

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