Egyptian Glass Bangle Fragment Group

A pale blue glazed mummiform shabti for an Imy-Khent priest, modelled standing on a rectangular base, arms crossed over the chest and holding a pick and a hoe, seed bag over the left shoulder, wearing a tripartite wig and false beard; two vertical columns of hieroglyphs to the front of the body, plain dorsal pillar; some of the hieroglyphs spelling the owner's name are poorly rendered, but appears to be Ba-ankh-sa-sobeky. 99 grams, 13.5 cm high



From a Worcester deceased estate. Property of a Cambridgeshire gentleman. Accompanied by an academic report by Egyptologist Paul Whelan.

Although the name of the shabti’s owner and, in particular, that of his parent, are rather unclear, the titles are clearly written and inform us that Ba-ankh-sa-sobeky served as an ‘Imy-khent priest’ associated with the Delta city of Mendes, where the principal deity was the sacred ram god Ba-neb-djedet (meaning ‘Ram, lord of Djedet’). The hieroglyph of the standing ram (Ba) forms the first part of the priest’s name. From the Late Period onwards the priestly title of the nearby city of Hermopolis Parva, ‘One who Separates the Two Gods’, also appears in Mendesian title strings, perhaps indicating that Hermopolis Parva and its religious cults had come under the control of Mendes; indeed, Mendes is thought to have been the capital of Egypt during the 29th Dynasty. The crocodile god Sobek was also worshipped at Mendes in later periods and Ba-ankh-sa-sobeky’s name appears to reflect both this reptilian deity and the traditional ram god of the city.

A composition amulet fragment of the god Harpocrates, modelled nude, with stylised facial features and the Sidelock of Youth; light blue-green glaze with darker glaze to his hair and the lower part of the hem-hemet crown; pierced lug to reverse of crown for suspension. 6.72 grams, 51 mm high



Acquired 1980s-1990s. H.N. collection, Milton Keynes, Bedfordshire, UK.

A vibrant blue-glazed mummiform shabti of princess Nesitanebisheru, daughter of Pinudjem II, on a custom-made display stand; modelled with arms crossed over the chest, holding a hoe in each hand, wearing a tripartite wig; netted seed bag painted on the back; the bottom half of the figure bearing eight columns of hieroglyphic text in black giving a version of the shabti spell reading: (1) The illuminated one, the Osiris Nesitanebisheru, she says: (2) ‘O this shabti, if one counts, if one reckons to do (3) for the Osiris Nesitanebisheru, to cultivate the fields, (4) to irrigate the riparian lands, to transport by boat the sand of (5) the east (to) the west and vice-versa – now indeed obstacles are implanted (6) therewith – as a man at his duties (to do for ?) (7) the Osiris Nesitanebisheru, to do all the works that are to be done (8) in God’s land at any time to serve, ‘here I am,’ (you shall say). 314 grams total, 16.5 cm high including stand



The object comes from the well known Deir el-Bahari cache (near Thebes) first discovered in 1870. Ex Zurich Antiquities Fair. Ex R. Liechti, Geneva, acquired from the above. Accompanied by an academic report by Egyptologist Paul Whelan. This lot has been checked against the Interpol Database of stolen works of art and is accompanied by search certificate no.11598-198961.

Nesitanebisheru’s burial was discovered in the famous ‘Royal Cache I’ at Deir el-Bahari (DB 320), with many dozens of coffins and vast quantities of funerary equipment belonging to pharaohs, including Thutmose III and Ramesses II, queens, and other royals, as well as elite members of society that had been reburied by Amun priests to hide them from tomb robbers. Nesitanebisheru’s coffin and burial equipment, including her shabtis, were found at the very end of the c. 70m long tomb in a chamber which served as a family vault for her father, the High Priest of Amun, Pinudjem II, and his principal wife Neskhons. While her worker shabtis are all mostly similar in style with 6-8 text columns, the composition of their inscriptions are not consistent with different openings and variations to the content (often including several peculiarities). Curiously, her titles do not appear in her shabti inscription, unlike those for her mother.