Egyptian Faience Scarab

With anatomical detailing and hieroglyphs on the underside. 2.2 grams, 16 mm



From the collection of a late Gloucestershire, UK, collector.

Standing mummiform figure of Osiris wrapped in a body-hugging shroud; the figure wearing a tall Hedjet crown – representing the central element of Osiris’s lateral plume-flanked Atef crown; three vertical slots visible on either side of the preserved crown represent the mortices for the attachment of the separately cast plumes; a raised uraeus at the front of the crown, with a body coil on each side and a slightly undulating tail extending vertically up the crown; the broad face rendered with deeply recessed eyebrows, one still retaining a portion of lapis-lazuli inlay, almond-shaped eyes deeply recessed for inlay, a straight nose, and a small, closed mouth; once inlayed chin straps run from the temples to the chin, where a separately cast divine beard is attached, with deep chevron-like recesses, some retaining traces of blue inlay; arms crossed over the chest, with the hands emerging from the wrappings to hold the god’s traditional attributes – the crook (heka) and flail (nekhakha) – of which only the lowest portions are visible; holes for insertion of the separately fashioned upper parts present at the top of the fists; mounted on wooden base and supplied with custom fitted case. 19 kg total, the case: 89.5 x 36 x 41 cm (10.65 kg total, 69.5 cm high including stand)



with Seiyou Kobijyutsu, Osaka, Japan, 20th century. The acquisition was facilitated by Ichikawa Kiyoshi (September 1897–1976), a prominent consultant to the firm at the time. Private Japanese collection, Kumamoto, Kyushu, Japan, acquired in the 1960s by a medical doctor residing in Kumamoto, reportedly on the recommendation of Ichikawa Kiyoshi; thence by descent within the family until 2023. Accompanied by an academic report by Egyptologist Paul Whelan. The sculpture is accompanied by a Japanese wooden fitted box bearing the signature and seal (hanko) of Ichikawa Kiyoshi, supporting the attribution and authenticity. This lot has been checked against the Interpol Database of stolen works of art and is accompanied by search certificate number no.13192-250114.

As the principal god of the underworld, Osiris was worshipped continuously for more than 2,500 years, from the late Old Kingdom to the Roman period. The deity played a central role in Egyptian funerary belief, and his consistently mummiform imagery became widely incorporated into both royal and non-royal iconography. A major phase in the development of his cult occurred during the Middle Kingdom, when Abydos in Upper Egypt emerged as the principal cult centre and an important pilgrimage site for both royal and non-elite individuals. By the Late Period, the influence of the Osirian cult is clearly reflected in the material record, most notably in the widespread distribution of bronze statuettes across temple sites in Egypt. While such objects are often interpreted as expressions of personal devotion, their standardised forms and large-scale production may equally point to more formalised, institutionally mediated ritual practices.

Gold chain of double-looped links terminating in corrugated end elements, with hook-and-eye clasp; suspension ring embellished with applied granulation and a ribbed loop; hollow-formed sheet-gold pendant in the round depicting Harpocrates seated, his right forefinger raised to his mouth, wearing a finely detailed nemes headdress surmounted by a complex hemhem, crown incorporating multiple hedjet elements, flanking uraei, and ram's horns. 49.80 grams, 40.5 cm



Ex Elie Boustros collection, Lebanon. Private collection, acquired in the late 1980s-early 1990s; thence by descent. This lot has been checked against the Interpol Database of stolen works of art and is accompanied by search certificate number no.13203-249297.

The fully three-dimensional modelling of the pendant aligns it with a group of high-quality Roman-period Egyptian goldwork characterised by pronounced plasticity and sculptural ambition. A pertinent comparison may be drawn with the gold diadem depicting Serapis from the Dush Treasure, discovered concealed within the wall of a Roman fort in the Baris Oasis (Reddé, M., Douch IV. Le trésor de Douch, DFIFAO 28, Cairo, 1992). That assemblage, plausibly associated with a nearby temple of Serapis and Isis, demonstrates a similarly bold treatment of divine imagery in precious metal. Comparable small-scale representations of Harpocrates in gold - often amuletic in function - are known from Roman Egypt, though examples combining such intricate crown iconography with fully rounded modelling remain relatively rare. The present piece therefore occupies an interesting position between personal adornment and cultic or apotropaic object, reflecting both Alexandrian iconographic synthesis and provincial workshop virtuosity. Harpocrates is the Greek version of the Egyptian Hor-pa-khered, which means ‘Horus the Child’. This name refers to Horus as the divine infant of Isis and Osiris. Wearing an amulet of Harpocrates was believed to provide the same protection that Isis offered to her beloved son.