 Taylor 2001:188-189, Wilkinson 1994:199.
5. Particularly TT55, the tomb of Neferhotep, see Davies 1973:pl.IV-V, and TT181, the tomb of Nebamun and Ipuky, see Davies 1925:pl.XXII-XXV.
6. See British Museum 9901, fragments of the Book of the Dead of Hunefer.
7. See Petrie Museum UC16126.
8. During manufacture 'trays served for drying faience objects after they had been removed from their ceramic moulds. Numerous faience objects, notably tiles and inlays bear the impression of textiles on their flat surface, and it may be that this was the result of being placed in such trays', see Friedman 1998:254.
9. Andrews 1994:4. Isis and Nephthys are often referred to as ‘wailing’ or ‘mourning’ women in ancient Egyptian texts, particularly in the ‘Songs of Isis and Nephthys’ and in ‘The Lamentations’, see Bleeker 1958:1-17 and Lichtheim 1980:116-121.
10. Feyereisen and Lannoy 1991:49 state that it is gestures that tell us about how intense an emotion is, whilst facial expression merely communicate the nature of the gesture. It may be that the Egyptian not only used gestures to communicate an emotion, but that they also made some attempt to convey how intense this emotion was.
11. Andrews 1994:6-7 explains the use of different amulets. However, it is plausible that if an amulet was worn by an individual in life, it could have then been placed on their body after death.
12. Andrews 1995:12-13 cites Petrie 1972:4-5 in doing so.
13. Germond 2005:24.
14. Hart 1985:58.
15. Andrews 1994:39-40.
16. See contribution by C. Graves in this project for more information about Bes and his origins.
17. In some mythological traditions Nehebkau was known as a ‘guide to the soul’ Petrie 1972:49.
18. Germond 2005:70-71.
19. Hart 1986:131.
20. Germond 2005:71 notes that 208 in the Jacques-Édouard Berger Collection is entered, presumably in the collections catalogue, ‘as Renenutet, goddess of harvests’.
21. Hart 1986:131.
22. It is common knowledge that a cornucopia of food, particularly fruit, is a symbol of abundance, prosperity, and the fertility of nature.
23. Andrews 1994:66-67 suggests that the fecundity associated with baboons often lead to images of them been used as ‘sexual aids’.
24. Germond 2005:113-115.
25. Hart 1986:200-201.
26. Wilkinson 1994:195-196 explains how some gestures are often very similar, or even exactly the same, but to the ancient Egyptians their meanings were very different.
27. See the decoration on the X2000 from University of Birmingham Archaeology Collection, a coffin lid dated to approximately 550BCE which shows Isis adopting the same gesture as displayed on ECM1478.
28. See also Petrie 1972: pl.LIII.
29. Translated by Lichtheim 1976:214-223.
30. Lichtheim 1976:216.
31. Gardiner 1927:72-73.
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Bleeker, C.J. 1958. ‘Isis and Nephthys as Wailing Women’, Numen 5. 1-17.
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