Western Asiatic Gold Teardrop Bead

Holes close to the rim for attachment of a lining; the surface executed in repoussé technique, filled by scenes horizontally divided with guilloche of two interlaced serpents; in the lower register two opposed lions (an antithetic pair, a lion and a lioness), both in profile, attacking a boar; the lions with open jaws and prominent muscles; the mane marked, and the tails forming a reverse S-curved between the hind legs; the anterior part of the boar collapsing under the lion's attack; rosettes filling the field and in the upper register, two large bosses separating three semi-human figures, maybe representing evil spirits, advancing in crouching pose with elbows bent and hands palm-upwards, rosettes and fungi in the field, their arms elevated in prayer; restored. 495 grams, 42 x 25 cm

Fine condition, with a beautiful greenish patina.

From the collection of a West London businessman, formed in the late 1980s-early 1990s. Property of an important West London collector. Accompanied by an academic report by Dr Raffaele D'Amato. Accompanied by a metallurgic analytical report, written by metallurgist Dr Brian Gilmour of the Research Laboratory for Archaeology and the History of Art, University of Oxford, report number 618/129067.

Our specimen is a well preserved decorative votive plaque of Early Achaemenid Age, although some elements could induce to consider the plaque as belonging to the late Elamite period. Usually these plaques are rectangular in shapes and contain one or more figures. One of the predominant figures is the lion, an old symbol of power in Ancient Mesopotamia. It appears often in a similar shape, for example in the Achaemenid seals (Schmidt, 1957, pp.42-44), as a hunter. The king of the beasts was considered a worthy foe, but sometimes was used as a symbol of the dynasty. Boars are also visible in seal patterns (Rawlinson, 1881, p. 240; Schmidt, 1957, pp.12,15,40,41,49). The rosette motive is well known in the Achaemenid art, like on the Miho's Artaxerxes plate (Soudavar, 1999, p.11) or in decorated architectural fragments left on the ground in Persepolis (Soudavar, 1999, p.20 fig.14), and, more important, in the famous Otane's plaque (Soudavar, 1999, p.29 fig.32; p. 42 fig. 41a-b-c) or on the plaque reporting the Behistun text (Soudavar, 1999, p. 56 fig. 45). The rosette is a representation of the solar emblems, and it is already visible in works of the first millennium B.C. (Muscarella, 2013, pp. 682-683, 781), and on the diadems of the Elamite rulers represented in the Achaemenid art. The representation of the Anshānite sun flower under a rosette vary in shapes and it is not always clear whether it predates the Darian Persepolitan style. Here, the presence of convex more than concave rosettes are pointing more to a date anterior to Darius' kingdom (522-486 B.C.). The representation of the snakes is singular, considering that there is a general negativity in the Persian ancient culture associated with the word kerm/kirm (snake) and the animosity that Zoroastrianism developed towards snakes. However, according to the Shāhnāmeh, the discovery of fire was ushered by the appearance of a magical snake, at which the legendary king Hushang threw a stone; it missed its mark but hit another stone and produced sparks that lit a fire. The Achaemenid Empire dominated the Near East and the eastern Mediterranean for about two centuries, from the mid-sixth to the mid-fourth BC, when it was conquered by Alexander the Great and the last Persian King, Darius III Codomannus, was killed by his generals. It was one of largest empires in the world and in many ways one of the most successful. Votive plaques were dedicatory offerings to the temple, like modern ex-voto. The motive of the boar hunt in the Achaemenid art is visible on seals, and represents the warriors (lions) hunting the enemy (ibex, boar), a typical war training exercise for soldiers, commanders and princes. The theme of the boar hunt by Persian warriors has traditionally been associated closely with later Achaemenid glyptic from the western realms of the empire, but in this ancient plaque representation the lions appear symbolically substituting the warriors.

Cylindrical stone mortar with waisted profile, deep pounding socket to the upper face. 3.53 kg, 15 cm



Acquired 1980-2015. Ex Abelita family collection.

The majority displaying standing figures in repoussé to both faces of a lozenge-shaped body; five formed as naked male figures with hands clasped in front of the waist; a single bead formed as a full-bodied figure wearing a headdress, one hand held over the pubic region, which is pierced; sheet-gold over bituminous cores; from a ritual headdress; most complete. 78.32 grams total, 34-43 mm



Acquired 1970s onwards. Private collection of Michael O'Hara, Cambridgeshire, UK. Ex private collection of Benjamin Hyde-Smith, Hertfordshire, UK.

Although the Buddha himself never visited Gandhara, with the passage of time the area became a veritable holy land for his followers. Mahayanism – a liberal and progressive school of Buddhism – flourished in Gandhara and laid emphasis among other things, on the transformation of the Buddha into a great mythological, almost eternal, god, and on the deification of future Buddhas as holding providences. In the visual arts, Buddha was permitted for the first time to be represented in human form.