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LOT 0001
Egyptian Faience Shabti for the Fourth Son of Ramesses II, Prince Khaemwaset
NEW KINGDOM, 19TH DYNASTY, 1279-1213 B.C.
4 5/8 in. (82.4 grams, 11.8 cm).
The mummiform figure in brownish-black and white faience with black detailing, wearing a round wig featuring a side-lock and a broad collar, the white face displaying eyes, eyebrows, nostrils, and a short beard in black; the arms crossed, and the white-glazed hands holding hoes; a slightly raised white-glazed frontal panel containing a column of hieroglyphic text reads: 'The Osiris, the Sem-Priest, the King's Son, Khaemwaset, True of Voice'.
ProvenanceFrom the private collection of George Ortiz, Geneva, Switzerland, since before 1981.
Received by gift from George Ortiz to the current owner at Mr Ortiz's Geneva home in the summer of 1981.
From the private collection of a UK gentleman since the early 1980s.
Identified by Professor A.M. Dodson BA, MPhil, PhD, FSA, Department of Anthropology & Archaeology, University of Bristol.
This lot has been cleared against the Art Loss Register database, and is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D'Amato.
Cf. Bovot, J-L., Les serviteurs funéraires royaux et princiers de l’Ancienne Égypte, Paris, 2003, pp.230-301, for the Louvre collection of Khaemwaset shabtis.
FootnotesKhaemwaset was the fourth son of Ramesses II, born to Queen Iset-Nofret. In addition to serving as the Sem-priest of Ptah at Memphis from an early age, he held various titles related to the Memphite cult, including High Priest of Ptah. The side-lock featured on all of Khaemwaset's shabtis is associated with his priestly role. Many shabtis of the prince are known, with the largest single group coming from the Serapeum at Saqqara; however, others have been found in numerous other locations. Since Khaemwaset's tomb has yet to be discovered, it appears that most of the known shabtis may have served as votive offerings in the sacred areas of the Memphite necropolis. His faience shabtis come in various colours, including green, blue, white, and black, and range in size from just under 10 cm to 15 cm in height. The distinctive glaze combination of this example, featuring a raised white-glazed panel contrasting with the darker body colour, is also found on some other 19th Dynasty shabtis (Cf. Janes, G., The Shabti Collections 3: Rochdale Arts & Heritage Service, Cheshire, 2011, pp.1-5 for those of Userhat from Sedment).
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LOT 0001
Egyptian Faience Shabti for the Fourth Son of Ramesses II, Prince Khaemwaset
Sold for (Inc. bp): £2,015
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Large Egyptian Bronze Oxyrhynchus Fish of Per-Medjed with Hieroglyphic Inscription
Late-Ptolemaic Period, 664-30 B.C.Estimate: £5,000 - 7,000 (‡+bp*)
Opening Bid: £2,500
Modelled in the round on a sledge attached by ventral and pectoral fins, a forked tail, a dorsal ridge, and a tapering nose, featuring recessed circular eyes filled with enamel, a horned sun disc headdress fronted by a uraeus, and a suspension loop behind; a few hieroglyphs of a dedication remain visible on the underside of the sledge, which may be interpreted as ‘….the great give life (to)…’ (…t wr rdi͗ Ꜥnḫ t….); presumably, 'the great' followed the name of a deity, now lost. 585 grams, 17 cm
Acquired from Gallery Reiner, Paris, France, 1981. Private collection, Europe. Accompanied by a copy of French passport no.150583 dated 29 November 2013. This lot has been checked against the Interpol Database of stolen works of art and is accompanied by a search certificate number no.12375-226676. This lot has been cleared against the Art Loss Register database, and is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D'Amato.
The Medjed, a type of elephant-snout fish (Mormyrus kannume), was revered in ancient Egyptian religion, particularly in Per-Medjed, better known by its Greek name, Oxyrhynchus Polis. This version of the name, meaning "city of the sharp-nosed," reflects the fish's distinctive appearance as depicted in Egyptian art. These fish were believed to have consumed the penis of Osiris, the god who was dismembered and scattered by his brother Seth. As sacred creatures, figurines of the Medjed were often adorned with a horned sun-disc headdress worn by the goddesses Hathor and Isis, suggesting a close association with both. Some figurines, like this example, featured suspension loops, allowing them to be worn as pendant amulets. -
Egyptian Carnelian Heart Amulet
New Kingdom, 1550-1070 B.C.Sold for (Inc. bp): £780
A large heart, ib, amulet of classic egg-form with shallow lugs on either side with short flared top and tubular suspension loop. 5.27 grams, 26 mm
From an early 20th century collection London and Home Counties, UK. This lot is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D'Amato.
According to ancient Egyptian beliefs, the heart (ib) was considered to be the centre of intelligence, emotions, and behaviour. The heart was also believed to store an individual's memories. During the Weighing of the Heart ceremony in the afterlife, the heart could speak up 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. -
Egyptian Diorite Stone Scarab
Saite Period, 664-525 B.C.Sold for (Inc. bp): £156
Carved in the round with detailed carapace and legs; not pierced. 8.22 grams, 21 mm
Acquired in the mid 1980s-1990s. Private collection, Switzerland, thence by descent. Private collection, since the late 1990s. This lot is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D'Amato.
The scarab amulet was arguably the most ubiquitous symbol in ancient Egypt, representing rebirth, transformation, and protection. Modelled after the scarab beetle, which was associated with the sun god Khepri, believed to roll the sun across the sky, the amulet illustrated the cycle of life and regeneration. Scarabs were commonly placed with the deceased as funerary amulets to ensure safe passage into the afterlife. They also served as seals and personal charms, often inscribed with prayers, names, or protective formulas. Widely used from the early Middle Kingdom (c. 2050 BCE) onwards, scarab amulets reflect spiritual beliefs and everyday practices in ancient Egyptian life.
