Byzantine Gold Ring with Cabochon

Openwork finial formed as a miniature church comprising a square base with four stub feet, sidewalls each with a keyhole-shaped arch, upper storey cruciform in plan with radiating porticus ending in a tongue-shaped facade and loophole aperture; above, a tubular tower with loophole windows; flanged upper face with slot. 368 grams, 11.2 cm



Acquired in the mid 1980s-1990s. From the family collection of Mr S.A., Switzerland, thence by descent. Private collection since the late 1990s.

This object reproduces a building of three levels: it belongs to a processional pole which supported a Byzantine bronze cross, the lower end of which fitted into the slot visible on the top of the drum. This object, which remains above all a decorative element, recalls by its structure a Byzantine church with its cross-shaped plan: architectural models reproducing religious buildings were very appreciated by Byzantine craftsmen (especially in the capital Constantinople), who used these structures to produce not only the cross holders but also the reliquaries, host boxes, or censers. Originally, this construction was supported by four columns of which only the capitals and a few fragments of the shaft remain. The presentation and demonstration of a cross to the faithful could take place during different celebrations of the Christian liturgical calendar, or even during certain civil ceremonies, or taking place in a princely court.

Central conical tube with three hollow radiating bulbs, all with applied filigree and bands of granulation, replicating a flower bulb. 5.09 grams, 31 mm



From the H.N. collection, Milton Keynes, Berkshire, UK, 1990s.

Substantial cross pattée with pierced lobes to the vertical arms, each end provided with a link and hook; lateral arms pieced to accept similar links; intended for the suspension of polycandela multiple-candle chandeliers. 1.12 kg, 55.5 cm including hook



Ex Surrey, UK, collection of a gentleman, 1960-2000s.

In 563 A.D., Paul the Silentiary visited Hagia Sophia in Constantinople and described the wondrous lighting effects, ‘Thus is everything clothed in beauty…no words are sufficient to describe the illumination in the evening: you might say that some nocturnal sun filled the majestic church with light.’ The church was lit by polycandela, an early type of candelabra that held glass oil lamps rather than candles. The lamps were either conical or shaped like round bowls with an elongated stem attached beneath. Amidst the burning of incense and the chanting of prayers, the flickering light must have helped to inspire pious devotion. Contemporaries certainly attest to this feeling and among the surviving accounts, that of Arculf, Bishop of Gaul, is particularly affecting. In 670 he went on a pilgrimage to Jerusalem and visited the Church of the Ascension, ‘…to the customary light of the eight lamps…on the night of the feast of the Lord’s Ascension it is usual to add innumerable other lamps; and under the terrible and wondrous gleaming of these, pouring out copiously through the shutters of the windows, all Mount Olivet seems not alone to be illuminated, but even to be on fire, and the whole city, situated on the lower ground nearby, seems to be lit up.’