Silver 'L' Plate Brooch

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.

Piriform body with vertical ribs to the body, interstitial panels of impressed foliage ornament, domed filler-hole, intended to be filled with explosive liquid and wick, used as a hand grenade. 573 grams, 14 cm



From a specialist collection of militaria, London, UK, collected 1990s onwards. Accompanied by an academic paper by military specialist Dr Raffaele D'Amato, dated 15 July 2019 and titled 'Eastern Roman Empire - Greek Fire Bomb or Hand Grenade (μεσαίον kακάβιον) 9th-11th century AD'.

This piece was a sort of a ceramic fire grenade, similar to the ones used by the Eastern Romans but of Turco-Mongol type. Apart from the use of manual flame-throwers, special corps of soldiers employed terracotta grenades, in the form of small jars, abundantly evidenced in archaeological excavations, even in Burma.

Flat-section ring with four round holes and attachment fittings for four substantial chains, forming a polycandelon chandelier with multiple candles. 528 grams, 27 cm hanging height



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. An effective and very atmospheric source of lighting, polycandela required considerable skill in casting and glasswork. 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.’