It contains scenes of the funeral, which continue on to the south wall. Due to lack of space, some sketches have been added on top of the principal scenes.
• The chest containing the canopic jars, which contained and protected the viscera of the deceased can be seen carried by four men. It is made out of gold plated wood, decorated with djed pillars and black “knots of Isis”, also known as tyet. The chest is placed on a barque and watched over by the two goddesses: Isis and Nephtys. A representation of the god Wepwawet, “the opener of the ways”, in the form of a black canine, can be found in the bow (front part) of the barque. A young man and two female mourners accompany the wooden chest. We can notice the black line underneath the eyes of the female mourners, which designates the tears.
• In front of the barque are three men, colleagues or parents of the deceased, making signs of mourning and distress; they are clothed wearing a tunic on top of a large pleated bouffant kilt and a wig. They are following the conveyor of the deceased composed of a barque that supports the catafalque that contains the mummy. The representation is in deteriorated condition, and the entire wall featured on the right side is practically indecipherable .
• On the top, on the left-hand side, one can notice some small personages brining pieces of furniture, whilst on the right side there is a group of female mourners . The women are featured with bare breasts, and with their hair in a disordered manner .
• Further on the right we find a scene that still poses some interpretation problems. The ritual of the opening of the mouth normally involves the mummy being presented with the leg of a bovine, and it is most probably certain that the sad honours will be bestowed on to one of the animals pulling the conveyance. However, there exist in several tombs of the New Kingdom, as well as on some papyri, depictions illustrating calves being mutilated alive, to whom the limb is cut off under the knee, in a way this can be seen as the “hand” of the young animal. The reality of mutilation at the New Kingdom remains doubtful (but what to think about the representation in the tomb of Ptahmes qui date de la XIXe dynastie - reproduced by Weigall)? – besides the cruelty (but this is our modern point of view, maybe anachronistic), it seems to me to be absurd in economic terms. What to do with an animal that only has three legs? In addition, no text talks about this scene. Maybe it is a reference to a relatively more ancient and quite genuine ceremony? Nadine Guilhou believes that it involves a metaphor representing the ablation of the hands of Horus by his mother in the tale of Horus and Seth. The calf is almost always, as is the case with this representation, accompanied by a cow that, head lifted, wails her despair at witnessing her little one being mistreated.
• The chest containing the canopic jars, which contained and protected the viscera of the deceased can be seen carried by four men. It is made out of gold plated wood, decorated with djed pillars and black “knots of Isis”, also known as tyet. The chest is placed on a barque and watched over by the two goddesses: Isis and Nephtys. A representation of the god Wepwawet, “the opener of the ways”, in the form of a black canine, can be found in the bow (front part) of the barque. A young man and two female mourners accompany the wooden chest. We can notice the black line underneath the eyes of the female mourners, which designates the tears.
• In front of the barque are three men, colleagues or parents of the deceased, making signs of mourning and distress; they are clothed wearing a tunic on top of a large pleated bouffant kilt and a wig. They are following the conveyor of the deceased composed of a barque that supports the catafalque that contains the mummy. The representation is in deteriorated condition, and the entire wall featured on the right side is practically indecipherable .
• On the top, on the left-hand side, one can notice some small personages brining pieces of furniture, whilst on the right side there is a group of female mourners . The women are featured with bare breasts, and with their hair in a disordered manner .
• Further on the right we find a scene that still poses some interpretation problems. The ritual of the opening of the mouth normally involves the mummy being presented with the leg of a bovine, and it is most probably certain that the sad honours will be bestowed on to one of the animals pulling the conveyance. However, there exist in several tombs of the New Kingdom, as well as on some papyri, depictions illustrating calves being mutilated alive, to whom the limb is cut off under the knee, in a way this can be seen as the “hand” of the young animal. The reality of mutilation at the New Kingdom remains doubtful (but what to think about the representation in the tomb of Ptahmes qui date de la XIXe dynastie - reproduced by Weigall)? – besides the cruelty (but this is our modern point of view, maybe anachronistic), it seems to me to be absurd in economic terms. What to do with an animal that only has three legs? In addition, no text talks about this scene. Maybe it is a reference to a relatively more ancient and quite genuine ceremony? Nadine Guilhou believes that it involves a metaphor representing the ablation of the hands of Horus by his mother in the tale of Horus and Seth. The calf is almost always, as is the case with this representation, accompanied by a cow that, head lifted, wails her despair at witnessing her little one being mistreated.
The tomb TT45 was carved during the period of Amenhotep II (c. 1427 – 1400 B.C) for Djehuty, an official of modest rank. A few centuries later, towards the end of the reign of Ramses II (c. 1279 – 1213 B.C), a new occupier, Djehutyemheb, takes possession of the surroundings (Kampp places the reutilisation of the tomb slightly later, during the 20th dynasty).
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