Roman and Later Thames Mudlarking Finds

Domed mount with a bearded satyr face to the centre, short horns projecting from his head; hollow to the reverse. 7.68 grams, 26 mm



Ex German art market, 2000s. Acquired from an EU collector living in London. From the collection of Surrey, UK, gentleman. This lot is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D’Amato.

Octagonal in plan with chamfered edges to the marble surface; engraved central square with birds in the upper corners and spandrels below, enclosing a bilinear ring with menorah on a stand between etrog and lulav; mounted on a custom-made stand. 577 grams total, 14.2 cm including stand



From an important UK collection, London, 1970-1990s. Ex London, UK, collection. This lot has been checked against the Interpol Database of stolen works of art and is accompanied by a search certificate number no.12527-231879. 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.

An extremely rare and fine example of the type. The menorah is first mentioned in the Book of Exodus (25:31–40), according to which the design of the lamp was revealed to Moses by God on Mount Sinai. The candlestick was to be forged out of a single piece of gold and was to have six branches, ‘three on one side, and three on the other’, There are no extant images of the menorah from the First Temple period, but many examples dating from the Second Temple period have been recorded. The menorah was often depicted flanked by symbolic ritual objects. Here, with what appear to be the etrog (citron) and lulav (date-palm branch) of the festival of Sukkot (Feast of Tabernacles). A new Menorah was installed in the Second Temple, built after the return from exile in Babylon. This was looted by Antiochos Epiphanes in 169 BCE when he desecrated the Temple.  With tragic wit, the Jews named him Epimanes, or ‘the madman’, when it became apparent that his policies were violently anti-Jewish. However, after the Maccabean Revolt (167-160 BCE) Judas Maccabeus ordered the construction of a new seven-branched candelabra to be placed in the Temple. The rededication is still celebrated with the festival of Hanukkah (‘to dedicate’). According to rabbinic tradition, the victorious Maccabees could only find a small jug of pure olive oil uncontaminated by virtue of a seal, and although it only contained enough oil to sustain the Menorah for one day, it miraculously lasted for eight days, by which time further oil had been found. The Menorah was subject to Roman plunder after the destruction of the Second Temple in 70 CE; according to Josephus, it was displayed during the Roman triumphal march, the scene of which is famously depicted in a frieze on the Arch of Titus along with other spoils of the destroyed temple. For centuries, the Menorah and the other temple treasures were displayed as war booty in the Templum Pacis in Rome or in the Imperial Palace and was still there when the city was sacked by the Vandals in 455 CE. Although the Menorah disappeared and the Talmud forbade its reconstruction, it became a popular symbol signifying Judaism. Representations of the Menorah often decorated tombs, walls, floors of synagogues and amulets.

Bust and torso of an indigenous nobleman modelled in the round; with rounded facial features, the shoulder-length hair dressed in hanks and cut into tiers, centre-parted and framing the face; the eyes exaggerated, probably originally emphasised with sheet-silver detailing; the broad chest smooth with ring-and-dot nipples; a thick collar or torc sitting high on the collar-bone, with braided detailing and finished with a D-shaped pendant; each upper-arm supported by a barley-twist column with cup finial and stylised flames above; the centre supported by a rectangular block with incised herringbone linear pattern interspersed with pointillé pellets; the base broad and gently curved away from the figure, with a lattice of bilinear panels bearing groups of three ring-and-dot motifs, D-shaped loop to the forward edge flanked by smaller lobes; the reverse plain, the head hollow with remains of a thick loop at the lower edge of the hair; significant iron deposits to surface from its deposition environment; of provincial Roman workmanship. 461 grams, 13 cm



From a collection acquired on the UK art market from various auction houses and collections mostly before 2000. From an important Cambridgeshire estate; thence by descent. This lot is accompanied by an illustrated lot declaration signed by the Head of the Antiquities Department, Dr Raffaele D’Amato.

Its construction with a central block flanked by two short pillars (i.e. leaving two slots) suggests that the piece may have been intended as a rein-guide for a chariot, whereby the leather or fabric straps would pass through the two apertures and, by their separation, be prevented from tangling. Bronze figural busts are known from Gallo-Roman contexts: they are usually female and interpreted as tutelae or protective tribal spirits (Boucher & Tassinari, 1976, items 62-4). The present example is evidently designed to impress the viewer with its portrayal of the 'noble barbarian' as a suitable conveyor of martial splendour (Boucher & Tassinari, 1976, item 321). The impressive figure recalls the famed statue 'The Dying Gaul' in the Capitoline Museum, Rome, showing a 'barbarian' warrior with a neck torc, thick hair and moustache, discarded weapons and shield carved on the ground and a carnyx trumpet between his legs. The statue is a copy of a Hellenistic original celebrating a Greek victory over the Galatians.