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the Gold of Honour around his neck. He is the third among his colleagues during the post-Amarna period who was honoured with this reward. It is quite possible that he wore the golden reward in other scenes of the chapel as well, however, as the upper row of the limestone slabs is missing, the owner can only be seen below his shoulders. Paatenemheb bore the only functional title wb3 nswt ‘royal wb? in his chapel, repeated twenty-one times, as well as its variation wb3 nswt wb “wj ‘royal wb3 clean of hands’, which appears twice. Another title can also be read on the wooden stick, rwdw ‘representative’, and an additional variation of his ‘royal wb?’ title, but this time concerning the spouse of the king, namely wb} nswt n hm.t nswt wrt ‘royal wb of the great royal wife’. This implies that he was in a close connection with the wife of the king just as he was with the king himself, and acquired a position of trust in the private household of both of them.*” Two of his three honorific titles, which also support his honoured place in the court, also appear on his wooden stick within a text of autobiographical content: it is a short inscription with some important virtues of a loyal official, or actually a good person. As for the family of Paatenemheb, as mentioned above, his wife was called Tipuy, who was Sm“jj.tn Jmn 'chantress of Amun’, and he had two daughters who were not named. There is no information on his parents. An intriguing point in his family tree, however, is the identity of the woman represented on the left doorjamb of the chapel sitting under the seat of Paatenemheb. In the literature on the chapel, she is referred to as the mother of Paatenemheb, Meritptah.5* But if one looks at the inscription above her, although the word concerning their kinship is partly broken, signs n and t can clearly be seen, together with remains of sign f, which altogether can barely be read as mw.=f‘his mother’, rather sn.t=f his sister’, completing with the initial sign sn lost in the outbreak. According to this, Meritptah was either the sister or a second wife of Paatenemheb, in the latter case without the temporal relationship between the two women being known. *° Binder dates his being rewarded to the reign of Tutankhamun. Binder, 2008, 246, 301. *7 Gessler-Léhr raises the possibility, that the figure of a butler behind Horemheb as king in the tomb of Neferhotep in Thebes (TT 50) could be interpreted as the image of Paatenemheb or his contemporary colleague, Qema (see below on p. 168.). At the same time, she notes that there were likely to have been more than two ‘royal wb3s’ in the service of Horemheb, so any identification cannot be proven. Gessler-Léhr, 1989, 32. *8 According to Hassan, the stick is one of the rare examples representing this type of text. Hassan, 1976, 153. 59 Boeser, 1911, 2; Porter — Moss, 1981, 709, Schneider — Raven, 1981, 95. According to Hari, she is the wife of Paatenemheb, however, he identifies Paatenemheb as the brother or husband of Tipuy, and the potential father of Kasa, and mistakenly read the title of Paatenemheb as hmww nswt ‘royal craftsman’. See Hari, 1976, Nr. 82.
