Group of discoid inlay plaques or gaming counters, crinoids with cinquefoil motif. 33 grams total, 13-18 mm

From a central London ADA dealership, 1980-1990.

Flowers were symbolic of rebirth due to the daily reopening of their petals after nightfall. As a result, they were widely used in domestic settings, religious and funerary contexts, and as adornments. Similar rosette discs, like those recovered from the Ramesside Period palace at Qantir, were used as decorative elements in royal palaces.

With linear detailing to body and wings, loop above the neck. 1.1 grams, 20 mm

From an early 20th century collection.

Cf. Andrews, C., Amulets of Ancient Egypt, London, 1994, pp.62-3.

Small fly amulets first appeared in burials during the Naqada II Period, c. 3200 B.C. These amulets grew in popularity and the materials used to make them expanded during the New Kingdom. They are crafted from a variety of materials such as gold, silver, lapis lazuli, carnelian, amethyst, faience, and bone. These amulets were thought to protect against insect bites and to ward off troublesome flying creatures through apotropaic magic. Some believe they may have even been intended to symbolise the fly’s fecundity. Additionally, pharaohs would bestow gold fly-shaped pendants as military awards to honour the bravery and fly-like persistence of soldiers in battle.

Hollow-formed amuletic pendant with applied trails to the body, iridescent surface, yellow glass detailing. 5.5 grams, 32 mm

From the collection of a gentleman, acquired on the London art market in the 1990s.

Circular in plan with worked cutting edge all round, socket with one chamfered face. 556 grams, 14 cm

Probably found Egypt, North Africa.
Acquired on the British art market.
From the collection of a South West London, UK, specialist Stone Age collector.

Openwork restrung panel depicting Imsety, Hapy, Duamutef, and Qebehsenuef, the Four Sons of Horus with a winged scarab above; restrung. 21.4 grams, 12 cm

Ex Mariaud de Serres, Paris, France, 1990s.
From a London, UK, collection.

Cf. Manley, B., and Dodson, A., Life Everlasting. National Museum of Scotland Collection of Ancient Egyptian Coffins, Edinburgh, 2010, p.114, no.43, for a bead-work shroud incorporating the mask, winged scarab, and Four Sons of Horus.

Winged scarabs were often used as funerary amulets and believed to symbolise the deceased's rebirth and regeneration. The Four Sons of Horus were deities responsible for protecting the deceased's internal organs. Here, on the left, is the erect-eared jackal-headed Duamutef, who protects the stomach. Next is the falcon-headed Qebehsenuef, who protects the intestines. Then comes the human-headed Imsety, protector of the liver, and finally, the baboon-headed Hapy on the right, protector of the lungs.

Leclerc - Thèbes - Hypogées - Manuscrit sur papyrus - Proof etching on laid paper of plate 69 from La Description de l’Égypte: Antiquités, Volume II: Commission des sciences et arts d’Égypte with later backing sheet. 350 grams, 132 x 65 cm

From the collection of a North American priest.
Acquired between 1981-1996.
Property of a North American collector.

Cf. Description de l'Égypte publié par les ordres de Napoléon Bonaparte, Köln, 1994, pp.244-245.

Cf. Description de l'Égypte: ou recueil des observations et des recherches qui ont été faites en Égypte pendant l'expédition de l'armée française, publié par les ordres de Sa Majesté l'Empereur Napoléon le Grand, Antiquités, planches, tome deuxième, Paris, 1822, planche 69.

Produced between February 1802 and 1830 on the orders of Napoleon Bonaparte; published between 1809 and 1828. Just 1,000 copies were distributed to various institutions, printed on on laid paper with an 'Égypte ancienne et moderne' watermark. The book is subtitled Recueil des observations et des recherches qui ont été faites en Égypte pendant l’expédition de l’Armée française, publié par les ordres de Sa Majesté l’Empereur Napoléon le Grand (Gathering of observations and discoveries which were made in Egypt during the expedition of the French army, published on the orders of His Majesty the Emperor Napoleon the Great). It was the world's first encyclopedia devoted exclusively to the remains of ancient Egypt. The plates of this book are the first to present the archaeological sites of Thebes (Luxor). The papyrus manuscript was recovered from the underground chambers (hypogea). The papyrus is now in the Bibliothèque Nationale, Paris.

Carved hardstone figure of a Hamadryas Baboon (papio hamadryus), sacred to Thoth, crouching with his forepaws resting on his knees and wearing a segmented and banded hood and collar with elaborately carved textural detailing; face chipped and lower body absent. 243 grams, 10.6 cm

Ex Yorkshire, UK, collection, 1960s-1980s.

Cf. Loffet, H.C., La Collection Emmacha: Antiquités Égyptiennes 2 – Objets divers, Paris, 2013, pp.84-7 no.105, for a stone baboon with a similarly elaborate decorated collar; Bartman, E., The Ince Blundell Collection of Classical Sculpture Volume III. The Ideal Sculpture, Liverpool, 2017, pp.185-6, pl.162a, for a baboon statuette with less stylised rendering.

The baboon was considered an embodiment of the god Thoth. The animal was associated with both the sun and the moon, often depicted wearing a moon and crescent headgear. Together, these aspects symbolised the cycle of rebirth, as it was believed that the deceased travelled through the night and was reborn at dawn. Thoth was highly regarded for his connection to knowledge, healing, and writing. Scribes would wear a Thoth baboon amulet to ensure continued professional success. In the Roman era, Thoth became the 'primary pseudonymous authority for diverse priestly texts' (Frankfurter, D., Religion in Roman Egypt,New Jersey, 1998, p.240). As some religious centres with animal cults were maintained in the Roman Period, it is possible that this figurine was a votive offering to the god. Baboon figurines have also been discovered in Isis sanctuaries in Rome. This discovery may indicate the mythological connection between the two deities, as Thoth provides words to Isis, enabling her to revive her husband, Osiris.

Comprising tubular and annular beads in blue, green and cream colours, the upper half of two Tawaret amulets, a fragmentary wedjat eye, the lower half of a seated figure, probably Isis, and a complete amulet of the god Shu. 22 grams total, 2-21 mm

From an early 20th century Home Counties, UK, collection.

A group of amulets in a glazed wooden frame, comprising: 1 –stone Sma amulet Although rather gruesome, as it represents an animal’s windpipe and lungs, this amulet symbolised the benign concepts of unity and ensured the integrity of the deceased’s body, which was deemed essential for entry into the Afterlife. Cf. Reisner, G.A., Catalogue général des antiquitéségyptiennes du Musée du Caire, Nos.12528-13595, Vol. II, Amulets, Cairo, 1958, p.52, no. 5582, and pl.III, for a similar black stone example. 2 – Tawaret amulet The goddess Tawaretis a female hippopotamus with the arms and legs of a lion and the back and tail of a crocodile. Despite her fearsome appearance, Tawaret was a household deity and protector of women in childbirth. Cf. Tinius, I., Altägypten in Braunschweig. Die Sammlungen des Herzog Anton Ulrich-Museums und des StädtischenMuseums, Wiesbaden, 2011, p.130, no.216, for similar. 3 – Bes amulet Bes emerged as one of ancient Egypt’s most favoured protective deities during the New Kingdom period and beyond. Despite his intimidating appearance, Bes served as the guardian and defender of pregnant women and children and was also thought to protect them from snakes. Cf. Petrie, W.M.F., Amulets. Illustrated by the Egyptian Collection in University College, London, 1914, pl. XXXIII 188e, for a similar example. 4 – faience Pataikos amulet Pataikos was first mentioned by the historian Herodotus, who refers to dwarf-like representations of Ptah. The name is still used today. These diminutive amulets symbolise Ptah’s immense magical power and protect the wearer from dangerous creatures such as snakes and crocodiles. Cf. Petrie, W.M.F., Amulets. Illustrated by the Egyptian Collection in University College, London, 1914, pl. XXXI, 176c, for a similar small example. 5 – three hardstone heart amulets According to ancient Egyptian beliefs, the heart (ib) was considered to be the centre of intelligence, emotions, and behaviour, as well as the storehouse of an individual's memories. During the Weighing of the Heart ceremony in the afterlife, the heart could advocate for the deceased and account for their lifetime of actions before Osiris. For this reason, heart amulets were placed on the mummy to safeguard the organ and ensure a favourable outcome during judgment. Cf. Andrews, C., and van Dijk, J., Objects for Eternity: Egyptian Antiquities from the W. Arnold Meijer Collection, Mainz am Rhein, 2006, p.128, no. 2.34b, for a similar brown jasper heart amulet. 6 – faience double falcon amulet This uncommon amulet represents two falcons wearing sun disc headdresses. One falcon may represent Horus, the god of the sky, war, and protection; the other perhaps another falcon deity such as Montu. Alternatively, they may be two ba-birds, representing an element of the deceased’s spirit, similar to our concept of soul. Cf. Camino, L., Papier-Lacostey, C., Collections égyptiennes du musée Antoine Vivenel de Compiègne, Compiègne, 2007, p.209, no.259, for a comparable amulet. 7 – Djed pillar The djed pillar symbolised the concepts of 'enduring' and 'stability' and was a common funerary amulet from the Old Kingdom onwards. It was first associated with the gods Ptah and Sokar but later became a symbol of Osiris, representing the god's backbone. In this context, the djed pillar appears in Chapter 155 of the Book of the Dead, concerned with the deceased's resurrection. Cf. Andrews, C., Amulets of Ancient Egypt, London, 1994, p.83, no.84c, for an example with similar detailing. 8 – carnelian wedjat eye The wedjat-eye amulet represents the healed eye of the god Horus, featuring both human and falcon elements. The name wedjat in ancient Egyptian means ‘the one that is sound.’ According to Egyptian mythology, Horus' eye was wounded or taken by the god Seth and restored by Thoth. The wedjat-eye amulet was thought to protect its wearer and bestow the power of recovery and regeneration onto them. It was very popular and used by both the living and the dead. Cf. Lacovara, P., and Markowitz, Y.J., Jewels of the Nile: Ancient Egyptian Treasures from the Worcester Art Museum, Worcester MA, 2020, p.113, no.19, for a similar carnelian example. 9 – faience Shu amulet This Egyptian faience amulet is a schematic depiction of the god Shu, depicted kneeling with his hands upraised, supporting a sun disc. According to Egyptian mythology, Shu was sneezed out by the creator god Atum, initiating the universe’s creation. Shu represents the air that separates the sky and the earth. He is also responsible for holding up the sky, represented by the goddess Nut, thus allowing the cyclical journey of the sun to take place. In the context of the afterlife, Shu allowed the deceased to traverse unhindered on their journey towards rebirth. Shu amulets were placed on the lower part of the deceased's torso, between the mummy bandages. Shu could also serve as a magical amulet at the birth of the living, symbolising a protector of new life. Cf. Camino, L., Papier-Lacostey, C., Collections égyptiennes du musée Antoine Vivenel de Compiègne, Compiègne, 2007, p.174, no.193, for a comparable amulet. 10 – two faiencewedjat eye amulets Both represent less common variants of the wedjat amulet. On these, a series of small front-facing uraei run across the top of the amulet, with a larger uraeus depicted in profile on either side of the eye. Cf. World Museum Liverpool, M11893aa, for a similar, though less well-defined example. 11 – stone wedjat eye Cf. Petrie, W.M.F., Amulets. Illustrated by the Egyptian Collection in University College, London, 1914, pl. XXIV139e, for a similar example. 12 - carnelian Bes amulet This somewhat cursorily fashioned example of a Bes amulet may date to around a century before the New Kingdom. Cf. Thomas, G.A., A Handbook of the Egyptian Collection (Chicago: The Art Institute of Chicago, 1923), p. 130, for a similar example. 13 – carnelian poppy pendant Amulets in the form of poppies were used to heal and alleviate pain and to ward off death. These amulets were also linked to Osiris, the Egyptian deity of agriculture, death, and the afterlife. Cf. Lacovara, P., and Markowitz, Y.J., Jewels of the Nile: Ancient Egyptian Treasures from the Worcester Art Museum, Worcester MA, 2020, p.145, no.2, for a necklace composed of similar examples. 14 – faience uraeus amulet The uraeus represents a rearing cobra and symbolises royal power and authority, as well as the Lower Egyptian goddess Wadjet. The uraeus amulet was worn to ensure the protective power that was granted to the pharaoh. Cf. Petrie, W.M.F., Amulets. Illustrated by the Egyptian Collection in University College, London, 1914, pl. IV58f, for this amulet type. 15 – two lapis lazuli djed pillars Cf. Tinius, I., Altägypten in Braunschweig. Die Sammlungen des Herzog Anton Ulrich-Museums und des StädtischenMuseums, Wiesbaden, 2011, p.166, no.323, for a similar example of the taller pillar; Lacovara, P., and Markowitz, Y.J., Jewels of the Nile: Ancient Egyptian Treasures from the Worcester Art Museum, Worcester MA, 2020, p.115, no.1, for a similar example of the shorter pillar. 773 grams total, 23 x 17.5 cm

Ex H.M. Barker.
Private collection, England.

Restrung as an openwork panel with a winged scarab above and the Four Sons of Horus below as two opposing pairs; restrung with some later beads. 34.6 grams, 15 cm

From an early 20th century Home Counties, UK, collection.

Cf. Manley, B., and Dodson, A., Life Everlasting. National Museum of Scotland Collection of Ancient Egyptian Coffins, Edinburgh, 2010, p.114, no.43, for a bead-work shroud incorporating the winged scarab and Four Sons of Horus.

These elements would have been placed on the chest and body below a beadwork mummy mask. Winged scarabs were often used as funerary amulets and believed to symbolise the deceased's rebirth and regeneration. The Four Sons of Horus protected the deceased's internal organs. Here, on the left, is the erect-eared jackal-headed Duamutef who protects the stomach, followed by the falcon-headed Qebehsenuef, who protects the intestines, then the human-headed Imsety, protector of the liver and, finally, the baboon-headed Hapy on the right, protector of the lungs.

Comprising five scarabs: one with a djed pillar surrounded by nwb signs; one with a jackal-headed Anubis holding a staff before a figure, with the scales of Maat above; one with a seated baboon sporting a crescent and sun disc headdress facing a royal cartouche of Thutmose III men-kheper-Re; one with a standing bird and other hieroglyphs; the largest one with worn underside. 1.97 grams total, 14-26 mm

From an early 20th century Home Counties, UK, collection.

The scarab, which represented the dung beetle, was the most popular amulet in ancient Egypt for approximately two thousand years until the Ptolemaic Period when it gradually fell out of favour. The popularity of scarabs extended beyond the borders of Egypt, and they were also distributed and produced in other regions, such as Phoenicia and Israel. The beetle is named khepri, derived from the verb 'to come into existence', and was considered the embodiment of the creator god Khepri, who was self-engendered. The ancient Egyptians mistakenly believed that the young beetle emerging from the dung ball was the result of an act of self-creation.

Comprising a group of modelled unglazed pottery grooved melon beads some faience. 39.4 grams total, 6-18 mm

Ex London, UK, collection, 1990s.