Byzantine 'Greek Fire' Ceramic Fire Bomb or Hand Grenade

Comprising: a cross buckle with pin; the upper plate of a small enkolpion with a praying Virgin or Saint; two orthodox pectoral crosses, both with inscription 'IC' (Iesus) 'XC' (Christos ) 'NIKA' (Christ is victorious); the smallest cross with invocation-prayer engraved on the back. 51.8 grams total, 36-73 mm



Acquired on the UK art market. Property of a Ruislip, UK, gentleman, by inheritance.

The fragment of the simpler Maltese cross mount corresponds to the type E2 of Schulze-Dörrlamm, here with straight arms with rounded corners. It resembles the cross-shaped hinge fittings of the belt buckles from Herrera de Pisuerga and tomb 9 from El Tesorillo from Visigoth Spain, two bronze fittings from Lusitania and the buckle with busts of saints and the Greek inscription 'Light and Life' from Korbous in Tunisia. These kind of buckles were also found in male warrior graves.

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.’

Bifacial lead plaque with figurative decoration: obverse with Saint George, nimbate, on his horse killing a fallen foe with his spear; 'ΓΕΟΡΓ' label above the horse's neck, raised border with pellets and pellet clusters; reverse with relief pattern of a double circle decorated with double arcs forming a cross pellet to the centre. 48.8 grams, 64 mm



Private collection Mr S.A., Switzerland, before 1992, thence by descent.

According to the Christian tradition, Saint George would have lived between the end of the 3rd century and the beginning of the 4th century: born into a noble Christian family, he became an officer in the Roman army and was then named a prefect by Diocletian. But when the same emperor decided to resume the persecutions, Saint George became a victim despite his important political rank. His role in the development of the faith is so important that he is included among the Great Martyrs of the Eastern Church and his fight against the dragon becomes a symbol par excellence of the fight for Good which defeats Evil. In the Christian symbolism of the Middle Ages, the circle, a perfect geometric shape which has neither beginning nor end, designates the universe whose centre is the source and thus evokes Jesus, the man-light.