Czére Andrea szerk.: A Szépművészeti Múzeum közleményei (Budapest, 2008)
ÉVA LIPTAY: Éva Liptay "My Face Is (That of) Ra"
hand, and the deceased on the other, who —after being reborn as a divine being —was empowered with the ability to transform into various divine aspects, sharing in the qualities of the sun god and participating in his celestial journey. Eva Liptay is Head of the Egyptian Collection at the Museum of Fine Arts, Budapest NOTES 1 Coffin Texts VII, 159a (Spell 945; Pap. Gardiner III). : Budapest, Museum of Fine Arts, inv. no. 51. 2094: E. Liptay, in Arte Venustas. Studies on Drawings in Honour of Teréz Gerszi, Budapest, 2007, no. 1. A detailed publication of the piece is also under preparation: E. Liptay, "Transforming into god. Painted wooden coffins and coffin fragments from the Third Intermediate Period in the Egyptian Collection of the Museum of Fine Arts Budapest." Instead of representing it en face which is also a typical iconographie feature of the coffin type: R. van Walsem, The Coffin ofDjedmonthuiufankh in the National Museum of Antiquities at Leiden, Leiden 1997, 270. See also A. Gasse, Les sarcophages de la Troisième Period Intermédiaire du Museo Gregoriano Egizio, Città del Vaticano 1996, pl. XXVII, 12 ( r A?/7-signs are added in place of feathers). 4 Z. Oroszlán and A. Dobrovits, Országos Magyar Szépművészeti Múzeum. Az Egyiptomi Gyűjtemény, Budapest 1939, 83-84. 5 The considerable damage to the decoration in the bottom area can be attributed to its direct contact with the mummy (van Walsem 1997, 305 and n. 974). The very same phenomenon seems to be responsible for the severe damage caused to the inner decoration of the right side wall. 6 A. Niwiriski, 2T' Dynasty Coffins from Thebes. Chronological and Typological Studies, Mainz am Rhein 1988, 90-97; S. Ikram-A. Dodson, The Mummy in Ancient Egypt. Equipping the Dead for Eternity, London 1998,232. Niwiriski 1988, 90-97. K For similar groups of three chthonic beings on the inner decoration of the case walls see: Gasse 1996, pl. XI, 2; XII, 1 (with belt), pl. XXII, 1-2 (without belt). 9 in regard to the second one, from the waist downwards only parts of his shape remained visible. For the iconography of the figures, see Gasse 1996, pl. XXVT, 2 and XXVII, 1 (with belt). Ointment cones and lotus buds appearing on the top of the head of mummy-shaped, human-headed deities originally indicated and featured the "blessed state" of the deceased in Egyptian funerary iconography. An exciting innovation is that on Twenty-first Dynasty coffins these attributes were extended
