Original Paper Deceased Standing Sure Footed or Walking Sheltered by the Sunshades in the Old Kingdom

This article deals with an Old Kingdom scene of the tomb owner standing sure footed or walking on the ground. He is sheltered by the sunshades. This scene was collected from the Old Kingdom tombs. The commentary considers the distribution of the scene in the Old Kingdom cemeteries, dating of the scene and reasons for its appearance and disappearance, sex of the depicted deceased, number and location of this scene in the tomb, elements of the scene, activities associated with the scene, exercise time activities associated with the scene, and the accompanied inscriptions. Interpretations of the scene-details are given. New explanation of the sunshade of Nefer’s tomb is introduced.


Sex of the Deceased, Number and Location of this Scene in the Tomb
This scene is usually connected to male' tomb owners and is depicted just once in the same tomb. It is more often depicted on the east wall (Nimaetre, Khafreankh, Niankhchnum and Chnumhotep, Nefer and Kahay, Ptahshepses and Mereruka). We think the reason for the common depiction of the scene on the east wall is that this scene is connected with the activities of daily life which are usually depicted on this wall. Sometimes, though, this scene can be seen on west (Nihetep-Ptah), south (Hetepherakhti), or north (Hemre) walls or thickness of an entrance (Meru) of the tomb super-structure (table 1).

Elements of the Scene
The one scene consists of all these main elements: the tomb owner, one or two sunshades, and one or two of the sunshade-carriers. Some scenes include these secondary elements; one, two, or three of the family members (Nimaetre, Hetepherakhti, Niankhchnum and Chnumhotep, Mereruka, and Hemre), guards (Mereruka), one is censing the tomb owner (Ptahshepses), a bearer of the tomb owner's tools; the flywhisk, throwing-stick (Nihetep-Ptah), bag and sandals (Hetepherakhti), and one dog (Khafreankh).

Deceased in this Scene
The tomb owner is always standing in one of four forms; holding the staff and the handkerchief The tomb owners are usually represented standing, and holding two symbols of authority. One arm is bent and extended in front holding a staff, while the other arm is straight and extended behind the body, holding a handkerchief or a scepter. This position is mainly associated with male tomb owners (Harpur, 1987, pp. 452-459, figs. 4, 5, 8-10, 14, 19-21, 23, 25).It is known in the early Old Kingdom (Quibell, 1913, pl. xxx).
The deceased's hand was rarely depicted touching or placed on the kilt. I think this position was to keep the kilt from billowing and to preserve modesty. Also, it is convenient for the hand to be based on something.
In the Old Kingdom tombs in general, leaning on the staff is shown in three positions (For more details of these positions see: Harpur, 1987, pp. 127-128). In the first, the deceased leans on the staff with his frontal far leg bent and his foot raised on the toes, with the other foot flat on the ground; his hand is placed on the knob of the staff. This position appears perhaps in the Third or early Fourth Dynasty, and is found in the sunshade's scene in the tombs of Khafreankh, Nefer and Kahay. The second position is similar to the first, but the two feet are flat on the ground. The third position is similar to the last, but the knob of the staff is placed under the armpit. These two positions appear from the middle of the Fourth Dynasty onwards. The sun-shade of Nimaetre is partly damaged but is supposed to be either the second or third of these positions.
The deceased is sometimes shown with a shoulder-length wig (Khafreankh, Hetepherakhti, Niankhchnum and Chnumhotep, Ptahshepses and Hemre), as males are usually depicted wearing one of two basic wig styles: short or shoulder length (Swinton, 2014, p. 195). Here in the sunshade's scene, the shoulder-length wig, which covers the hair, is preferred. This wig is to protect the head and neck from the heat and the strength of the sun.
The deceased could be also depicted bareheaded (Nimaetre, Nihetep-Ptah, and Nefer and Kahay). We think that reason for this depiction of the deceased in outside activities is because he is protected by the sunshade.
The deceased is seen either with a beard (Hetepherakhti, Niankhchnum and Chnumhotep, and Ptahshepses), or without one (Nimaetre, Nihetep-Ptah, Khafreankh, Nefer and Kahay, and Meru). The first style is a characteristic that appeared only in Saqqara. Gods, kings, and individuals were shown with or without beards since Predynastic Period onwards. The beards were divided according to their length-short or long, according to their curvature-straight or curved, and according to their thickness-narrow or wide. It is possible that the beard represents either the real beard of the person (the collection of hair that grows on the chin and cheeks of adult males) or the false beard for ceremonies and the official form.
The deceased usually appears with a collar (Nimaetre, Hetepherakhti, Niankhchnum and Chnumhotep, Nefer and Kahay, Ptahshepses and Hemre), Men, women and sometimes children in the Old Kingdom are depicted wearing -collars. This collar is usually worn alone, and sometimes connected with a pendant amulet. These collars were higher than, level with, or lower than the person's armpit (Swinton, 2014, pp. 191-193).In this scene, the pendant amulet is not shown. The deceased rarely appears without a collar (Nihetep-Ptah and Khafreankh). Old Kingdom officials are shown in both relief and painting wearing two main styles of kilt: a short, tight-fitting garment extending from waist to the mid-thigh, and a short or long skirt that flared out in front of the person. The deceased standing sheltered by the sunshades is, as a rule, shown with the second kilt, the flared kilt which has a triangular apron-like front. The standing figures wearing this kilt were known to be tomb owners and some important persons from the second half of the Fourth Dynasty onwards (Swinton, 2014, pp. 163, 165). Sometimes the deceased is wearing a leopard's skin over the kilt (Meru and Hemre), or as a sash over the shoulder (Khafreankh).
The deceased is generally manifested without sandals (Nimaetre, Khafreankh, Mereruka, Ptahshepses, Meru and Hemre), but sometimes he is wearing sandals (Hetepherakhti, Niankhchnum and Chnumhotep, and Nefer and Kahay). It is noticeable that the sandal in the scene of the sunshade is connected to Saqqara tombs.
Ancient Egyptians in the Old Kingdom usually went barefoot except for special occasions and some outdoor occupations (Green, 2001, p. 278) including the different activities of agriculture, hunting and animal husbandry. Sandals were worn by people from diverse social levels of high and low ranks, according to personal choice. Also they were worn by men and women (Siebels, 1996, pp. 85, 87).
The depicted sandals appear in the tombs worn by the tomb owner since the Fourth Dynasty onwards (Cherpion, 1999, pp. 246-258).They may choose to wear sandals for several reasons; sandals are usually easier to construct than shoes, and comfort in warm weather. Hot and dry climates generally precluded the use of a closed shoe or boot. In these conditions, people usually wear sandals during warmer parts of the year, where searing sands and rocky landscapes, inhabited with poisonous insects and thorny plants (Jequier, 1921, pp. 28-29). So by wearing them, they kept their feet cool, dry, protected from bad weather, dangers, and not being gotten hurt by rough ground, stones and prickles (Harpur & Scremin, 2006B, p. 364).
We think there is a symbolic meaning in depicting the deceased wearing sandal. The sandal expresses the deceased's wish in life, rebirth, fertility, and eternity. The strap of the sandal looks like a person and the sole represents the sign "earth, land". So we think that both mean a person is on the earth. The ancient Egyptian used this expression to call the living " ". Some Egyptologists suggest that sandals straps look like the sign ankh, symbolizing life, to live, living, and alive (Andrews, 2001, p. 78). The ring at top of the sign represents the strap surrounding the ankle. The transversal part is the side-straps connected with the sole. The straight bottom part is the strap leading from the instep and crossing between the big toe and the other toes and connected with the sole. So the sandal strap is called Ankh (Erman & Grapow, 1926, p. 193, there are three more names for the sandal strap: Ibrahim, 2009, p. 21). The ankh represents the sunrise, the knot of Isis, the provisions on an alter, papyrus umbel, lotus flower, a leaf, the paired strips part of clothing, the belt, the royal cartouche or the shen-ring, the penis sheath, the dagger sheath, the mirror (Baines, 1975, pp. 1-24), the Nile, the water in ritual of purification, the breath of future or eternal life, the human, the name of the dead ( ), a part of the sarcophagus name and divine protection.

Sunshade Carrier in the Scene
The scene usually includes one sunshade carrier (Nimaetre, Khafreankh, Nihetep-Ptah, Hetepherakhti, Niankhchnum and Chnumhotep, Nefer and Kahay, Meru and Hemre), and rarely two (Mereruka and Ptahshepses). We think that the two sunshade carriers give more shade for the deceased on either both his right and left sides, or his front and back.
The sunshade carrier is generally depicted behind the tomb owner (Nihetep-Ptah, Nimaetre, Hetepherakhti, Niankhchnum and Chnumhotep, Nefer and Kahay, and Hemre). We think that the reason for this is so as to not

Sunshade in the Scene
The sunshade consists of a mat or a cloth hanging at the rear and stretched over two crossing bars lashed to the top of a slant pole (Badawy, 1976, p. 3). It is necessary for the tomb owner's outdoors activities (Kanawati, 2005, p. 49).

Inscriptions Following the Scene
There are some inscriptions following the scene; a description of the action (Nimaetre, Nihetep-Ptah, and Hetepherakhti), the offering formula (Hemre), the titles and the name of the next persons; the tomb owner (Nimaetre, Khafreankh, Nihetep-Ptah, Hetepherakhti, Niankhchnum and Chnumhotep, Ptahshepses and Hemre), his family members (Hetepherakhti, Niankhchnum and Chnumhotep, Mereruka, and Hemre), and the title of the attendant (Nimaetre, Nihetep-Ptah, Hetepherakhti, and Ptahshepses). In the tomb of Nefer, we suggest the scene is unfinished because of the absence of the inscriptions, which is supposed at least to identify the tomb owner.

Activities Associated with the Scene
In this scene, the tomb owner was going to inspect his possessions on a hot day (Badawy, 1976, p. 3); the work in his fields and storing the crops (Nimaetre, Mereruka, Hetepherakhti, and Niankhchnum and Chnumhotep), the work in his gardens and orchards (Hemre), boatmen jousting (Nimaetre), workshop activities (Nefer and Kahay), or reading the reports and accounts of his possessions and watching them (Khafreankh and Hemre). In Ptahshepses' scene, there is no any activity depicted in front of the tomb owner or text referring to the action.

Exercise Time Activities Associated with the Scene
We can determine the time of the activity according to the position of the sunshade as follows: the middle of the day, when the sun is vertical because the sunshade is directly above the deceased's head (Nihetep-Ptah, Nimaetre, Nefer and Kahay). Also, when there are two sunshades above the head of the deceased (Mereruka and Ptahshepses), this possibly means the middle of the day. The deceased could possibly do this activity at other times in the day, when the sun is oblique and non-vertical, because the sunshade is to the side, not above the deceased's head (Khafreankh, Hetepherakhti, Niankhchnum and Chnumhotep, Meru, Hemre).

New Explanation of the Sunshade of Nefer's Tomb
We disagree with Moussa and Altenmüller (Moussa & Altenmüller, 1971, p. 27), Porter & Moss, 1979, p. 640), and Lashien (Lashien, 2013, p. 36) who consider the scene of the person, who is standing sure footed on the ground sheltered by the sunshade in the tomb of Nefer and Kahay, is an overseer inspecting and supervising the work. But we suggest it is for Nefer, Kahay or other member from the owners of this family tomb. Because of this kind of the scenes is a position for the tomb owner and not for an overseer. Also his size is higher than the people around.