Roman Mosaic Tesserae Group

Comprising a quantity of mixed beads, mainly oblate and cylindrical in form, including glass, modelled, faience and stone etc. 58.5 grams total, 1-14 mm



UK gallery, early 2000s.

The use of amber beads as amulets in the Roman world is well attested, even in Britain (series of bracelets have been found in late Roman graves at Cirencester and Colchester). The amber beads were associated with pierced coins, pierced dog’s teeth and a lunate pendant. Pliny said that amber was beneficial to infants ‘when attached to the body in the form of an amulet'.

Carved with comma-leaf detailing to the hair, a low brow over almond-shaped eyes, broad triangular nose and thick moustache obscuring the mouth; mounted on a custom-made stand. 7.3 kg total, 28.5 cm high including stand



Found Anglesey, Wales, 1978. 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. Accompanied by a newspaper article on the find.

The style of execution is rather more refined than for the majority of stone heads, and lacks the characteristic slit mouth. Same elements of the design are seen on the figure from Otley (Jackson, no.25) and especially that from Bradford-Heaton (no.16) which shares the prominent moustache.

Hollow-formed right hand from a statuette, with fingers splayed and flat palm, good anatomical detailing. 362 grams, 12.1 cm



Private collection 1990s. Ex London, UK, gallery.

The votive character of the hand could link it to the God Sabazios, often associated with a number of archaeological finds depicting a bronze, right hand in the benedictio latina gesture. The hand appears to have had ritual significance and may have been affixed to a sceptre (as the one carried by Sabazios on a slab, one from Philippopolis, nowadays Plovdiv in Bulgaria). The association with Sabazios is sometimes suggested in similar hands, by the presence of a snake embossed around the circumference of the hand, because the iconic image of the god or hero on horseback battling the chthonic serpent, appears on Celtic-Roman votive columns, and with the coming of Christianity it was easily adapted to the representations of Saint George fighting the Dragon.