A Stunning, Large, Original, Roman Classical Carved Carnelian Intaglio Seal of the Goddess Laetitia . This Amazing Roman Intaglio Could Make A Beautiful Ring With A Bespoke Mount

With the figure of the Goddess Laetitia leaning upon a shield of nine stars, with an anchor at her feet. A delightful object d'art in the typical classical Greco-Roman form, probably mounted in a pinchbeck type mount in Georgian England circa 1770, but the carnelian is probably 1st century bc to 2nd, 3rd century Roman, mounted in a gilded metal oval mount in the 18th century. Roman carved intaglio carnelian stone seals were very popular in the era of the English aristocracy's 'Grand Tours' with many brought back from trips to Rome and mounted as rings or seals in the time of King George IIIrd. Laetitia is the Roman Goddess of joy, gaiety, and celebration, and is especially linked with holidays and festivals. She was often shown with an anchor, as a representation of stability. Laetitia was given several epithets depending on the type of joy the Emperor was attempting to take credit for bringing to the Empire. On coins of the Emperors Gordian III and Gallienus, who both reigned in the mid 3rd century CE, She is Laetitia Augusta, "the Joy of the Emperor", which, in propaganda-style, can be taken to mean "the joy the Emperor brings to the people", though it may also have been a way of announcing the birth of a child into the imperial family. On these She is shown standing in Her typical pose, with a garland in one hand and an anchor supporting the other; The red variety of chalcedony has been known to be used as beads since the Early Neolithic in Bulgaria. The first faceted (with constant 16+16=32 facets on each side of the bead) carnelian beads are described from the Varna Chalcolithic necropolis (middle of the 5th millennium BC). The bow drill was used to drill holes into carnelian in Mehrgarh in the 4th-5th millennium BC. Carnelian was recovered from Bronze Age Minoan layers at Knossos on Crete in a form that demonstrated its use in decorative arts; this use dates to approximately 1800 BC. Carnelian was used widely during Roman times to make engraved gems for signet or seal rings for imprinting a seal with wax on correspondence or other important documents. Hot wax does not stick to carnelian. Sard was used for Assyrian cylinder seals, Egyptian and Phoenician scarabs, and early Greek and Etruscan gems. The Roman Empire was the seat of power and wealth in the Western world for hundreds of years. Because of their impressive span, they were able to trade with cultures throughout the world, not only in Europe, but also in northern Africa.

This gave them access to numerous gemstones which they could use to craft their jewelry. Because of their wealth, they were able to afford many precious and semi-precious stones, as well as detailed artisan craftwork.

We show in the gallery another similar Roman carnelian seal that has been re-mounted in a yellow gold ring mount, it looks spectacular. We show another similar sized that was remounted as a ring in the 19th century, it sold in auction for £8,125.

We also show in the photo gallery a similar Carnelion intaglio seal of Empress Catherine the Great sold recently for just under 30,000 gbp.

Pinchbeck is a durable yellow metal that resembles gold but is made with a combination of copper and zinc—much less zinc than the combo of the same two metals used to produce brass. The formula was developed by Christopher Pinchbeck, a London clockmaker who lived from about 1670 to 1732.
The seal is 32mm x 26mm in mount  read more

Code: 20846

A Simply Breathtaking Original Viking High Carat Fine Gold Bracelet, Most Likely By An Irish Master Goldsmith, In Twisted Gold Wirework That The Irish Goldworkers Were Most Famed, From The 1st Millenia BC to The Viking Era, Circa 10th Century

Composed of twisted gold wirework upon gold wire coils. The only place one can normally only see such a beautiful masterpiece would be in a National Museum Collection in Ireland, Britain or Scandinavia, yet to own such a unique piece could be such a joy for the admirer of original Viking historical artistry, and especially, by a likely Irish master craftsman.

Since the Vikings were famed for their constant renegade raiding and looting – it was paramount that Viking kings earls, lords and warriors cemented their alliances. One way to show bonds of loyalty was through the exchange of rings. Kings and Lords, who held most of the wealth, gifted rings or arm bracelets of precious metals to warriors as a means of redistributing treasure and giving thanks. Some might say a most ironic practice, that of using the invasion, pillage and raiding of others, in order to promote peace and prosperity for their own.

If you’ve ever read Beowulf, you know that dragons were among the mythical creatures most despised by the tribes of Northern Europe. Apart from breathing fire, dragons also represented a self-destructive force inherent in tribal culture. Dragons hoard treasure in dungeons and caverns far removed from villages and cities. For the Vikings, along with other Northern tribes, wealth was best served as a means for building communities. Lords who gifted treasure gained alliances, and thereby strengthened their own ranks. The distribution of wealth meant larger, safer, more vibrant populations. Lords who hoarded wealth like dragons weakened necessary social structures, and essentially rendered their wealth useless.

Gold jewelry was always reserved for the Viking elite, as a symbol of great wealth and power..

The Vikings smelted all sorts of looted art pieces and jewelry from their hoards. Worn by both men and women, Viking jewelry was mostly made of silver or bronze, with gold jewelry often reserved for the elite. Women wore brooches that fastened their clothes together, as well as necklaces. Men, on the other hand, wore rings and armlets. The rings were not limited to fingers, but also worn about the wrists, arms, and neck. Warriors also adorned their weapons, especially the sword hilt.

The Vikings acquired wealth in a few ways. Firstly, they were traders. Viking coins and runes have made it to many ends of the earth. Eventually, the Vikings realised that precious metals, along with other luxury goods, could be more easily acquired by raiding the monasteries of Britain, Ireland and Northern Europe. At the time, Viking ships were fast and coastal British monasteries were isolated and poorly defended. The Viking “reign of terror” is generally agreed to have begun in 793 after a raid on England’s Lindisfarne monastery. Archaeologist Colleen Batey of the Glasgow Museums wryly notes that the Vikings “had a preference for anything that looked pretty.” Eventually, the Vikings settled in many of these areas, choosing to colonize rather than extort their southern neighbours.

It has been observed that Viking Age gold finds in Scandinavia and Britain, especially Ireland are frequently associated with watery environments and may represent ritual or votive depositions. There is also evidence, literary and archaeological, for the ritual deposition of some silver hoards in the Viking world. This considers the evidence of those Viking Age gold and silver hoards and single finds from Ireland that derive from watery locations, including Irish crannogs and their environs. It is noted that all recorded gold hoards, with one exception, have an apparent association with water or watery places and thus conform to the patterns noted elsewhere. As with all our items it comes complete with our certificate of authenticity.

50mm, 5.88 gms  read more

Code: 24778

A Wonderful & Historical Pair of Mid 18th Century 'Royal' French Long Holster Pistols, Marked 'Cour Royal', 1754 American Anglo-French-Indian War & Revolutionary War of 1776 Period Flintlocks, Circa 1750. Made For An Officer Of the French Royal Court

The walnut has wonderful patina, the steel barrel and mounts are all in the rococco décor form, both hand chisseled and engraved, with overall surface age pitting. Very good tight actions to both. The locks were transform silex almost two hundred years ago, which is an upgrade system to convert the actions to percussion, in order to ensure their working life by an additional forty years or so. Locks engraved Cour Royal with feint makers name beneath. Barrels bear superb gun barrel makers proof stamps. Sadly we know not the name of the officer in Louis XVth’s court for whom they were made, but they were used in the Americas in the 1750’s, and 1770’s and were upgraded likely there too in the early 1800’s. However, being a Royal Court maker he must of been of substantial position, rank, and indeed power, within the King’s army. It is intriguing to wonder who it may have been, possibly one of the French general’s. Such as, Louis-Joseph de Montcalm
Marquis de Vaudreuil
Baron Dieskau
François-Marie de Lignery

The French and Indian War (1754–63) comprised the North American theatre of the worldwide Seven Years' War of 1756–63. It pitted the colonies of British America against those of New France. Both sides were supported by military units from their parent countries of Great Britain and France, as well as by American Indian allies. At the start of the war, the French North American colonies had a population of roughly 60,000 settlers, compared with 2 million in the British North American colonies. The outnumbered French particularly depended on the Indians. The European nations declared war on one another in 1756 following months of localized conflict, escalating the war from a regional affair into an intercontinental conflict.

The name French and Indian War is used mainly in the United States. It refers to the two main enemies of the British colonists: the royal French forces and the various American Indian forces allied with them. The British colonists were supported at various times by the Iroquois, Catawba, and Cherokee, and the French colonists were supported by Wabanaki Confederacy members Abenaki and Mi'kmaq, and Algonquin, Lenape, Ojibwa, Ottawa, Shawnee, and Wyandot.

British and other European historians use the term the Seven Years' War, as do English-speaking Canadians. French Canadians call it La guerre de la Conquête (the War of the Conquest) or (rarely) the Fourth Intercolonial War.

Fighting took place primarily along the frontiers between New France and the British colonies, from Virginia in the south to Newfoundland in the north. It began with a dispute over control of the confluence of the Allegheny and Monongahela rivers called the Forks of the Ohio, and the site of the French Fort Duquesne within present-day Pittsburgh, Pennsylvania. The dispute erupted into violence in the Battle of Jumonville Glen in May 1754, during which Virginia militiamen under the command of 22-year-old George Washington ambushed a French patrol.

In 1755, six colonial governors in North America met with General Edward Braddock, the newly arrived British Army commander, and planned a four-way attack on the French. None succeeded, and the main effort by Braddock proved a disaster; he lost the Battle of the Monongahela on July 9, 1755 and died a few days later. British operations failed in the frontier areas of Pennsylvania and New York during 1755–57 due to a combination of poor management, internal divisions, effective Canadian scouts, French regular forces, and Indian warrior allies. In 1755, the British captured Fort Beauséjour on the border separating Nova Scotia from Acadia, and they ordered the expulsion of the Acadians (1755–64) soon afterwards. Orders for the deportation were given by William Shirley, Commander-in-Chief, North America, without direction from Great Britain. The Acadians were expelled, both those captured in arms and those who had sworn the loyalty oath to His Britannic Majesty. Indians likewise were driven off the land to make way for settlers from New England.

The British colonial government fell in the region of modern Nova Scotia after several disastrous campaigns in 1757, including a failed expedition against Louisbourg and the Siege of Fort William Henry; this last was followed by Indians torturing and massacring their British victims. William Pitt came to power and significantly increased British military resources in the colonies at a time when France was unwilling to risk large convoys to aid the limited forces that they had in New France, preferring to concentrate their forces against Prussia and its allies in the European theater of the war. Between 1758 and 1760, the British military launched a campaign to capture the Colony of Canada (part of New France). They succeeded in capturing territory in surrounding colonies and ultimately the city of Quebec (1759). The British later lost the Battle of Sainte-Foy west of Quebec (1760), but the French ceded Canada in accordance with the Treaty of Paris (1763).

The outcome was one of the most significant developments in a century of Anglo-French conflict. France ceded to Great Britain its territory east of the Mississippi. It ceded French Louisiana west of the Mississippi River (including New Orleans) to its ally Spain in compensation for Spain's loss to Britain of Florida. (Spain had ceded Florida to Britain in exchange for the return of Havana, Cuba.) France's colonial presence north of the Caribbean was reduced to the islands of Saint Pierre and Miquelon, confirming Great Britain's position as the dominant colonial power in eastern North America.

Once the war was concluded just over a decade later these pistols saw service in the American Revolutionary War of the 1770’s, but most likely then by an American officer as they were almost certainly taken as war booty or surrendered during the French Indian War, in order for them to have remained in the Americas until the 18th century at least.  read more

Code: 21241

A Singularly Fine Remington New Model Army .44 Cal. Civil War Revolver With Around 80% Original Mirror Blue Finish Remaining

It is very rare to find a Remington New Model army revolver from the Civil War with so much original finish remaining intact and present. One cannot over estimate the value of such a revolver that increases in value quite exceptionally when its original finish is beyond 50% remaining. For example a Colt US contract 1861 Navy revolver, with 95%+ original finish can now sell for almost a quarter of a million dollars. In 2020 one with 95%+ original blue condition, sold at auction in America for $212,000.

Closed frame with 6 shot cylinder, brass trigger guard, wood grips, C, D & S inspection stamps throughout, and B H, for Benjamin Hannis',his US Civil war inspector's grip cartouch stamp on the grip plate.

In the field, even though the Colt revolver had the name and the mystique, many cavalry troopers preferred the much sturdier solid frame design of the Remington revolver. Approximately 106,000 Remington Model New Model Army percussion revolvers were purchased by US government during the American Civil War, with a total of approximately 114,000 of all types of Remington percussion revolvers purchased during the course of the war. Approximately 80,000 of these were purchased during the last two years of the war, between 1863 and 1865. According to the research published in Remington Army & Navy Revolvers 1861-1868 by Donald L. Ware, Remington revolvers through serial 149,000 were accepted prior to the end of the Civil War. Guns below serial 123,000 were accepted prior to the end of 1864.the Remington New Model Army was the primary revolver issued to Union cavalry after the fire at the Colt's factory in 1863, and these revolvers remained in service with the regular cavalry regiments on the frontier until they were replaced with the Model 1873 Colt Cavalry Revolvers in 1875. Three years after the end of the Civil War, Remington started to offer conversions for metal cartridges to be used instead of the cap & ball style paper cases. Remington paid a small fee to the renowned Smith & Wesson company who owned the 1855 Rollin White patent 12,648 on the method and principles for re-boring out cylinders and thus Remington was the first company to offer big .44 calibre metal cartridges a couple of years before the main competitors of Colt and S & W . The Remington 1858 New Model Army in .44 caliber was quite a powerful gun in its day and the bullet or ball could be fired out at over 1,000 feet per second (f.p.s) which was quite fast in the 1860's as most bullet velocities were around 750 f.p.s

William F. "Buffalo Bill" Cody used an ivory-handled New Model Army .44, serial number 73,293, from 1863 until 1906, when he gave it to his ranch foreman with a handwritten note which said that, "It never failed me." The Remington revolver permitted easy cylinder removal, allowing a quick reload with a spare pre-loaded cylinder; this being an advantage over other revolver designs of the time.  read more

Code: 24802

A Superb Esoteric Collection of Vintage Witchcraft Pieces, Witchballs & African Kongo Nail-Fetish Figures, & A Voduo {Voodoo} Entangled Simian Carved Figure. Feared by Victorian Missionaries as Instruments of Sorcery by The Tribal Nganga. & A Draken Head

This wonderful collection acquired over many decades has now arrived, including some intriguing original Kongo Voodou Nkisi oath figures, and so called, antique Witch's 'crystal balls'. The scrying balls, are set in superb, original antique, ormulu gilt and bronze mounts, in the rococco, classical and French Empire style, all based upon a classical and mythical theme, Ancient Roman, Ancient Greek, or Ancient Druidian. All designed to mount their occult scrying balls, that were used by gazing into their centre, for the divination of the future, and the answering of questions. As well as the warding off of evil spirits and misfortune.

Witch balls were found in England in the 1600 and 1700s originally to ward off evil spirits and spells. By the 1800s witch balls crossed the Atlantic to New England. They also spread to other parts of Europe, being found in Italy, France, and Constantinople. The witch ball originated among cultures where harmful magic and those who practiced it were feared. They are one of many folk practices involving objects for protecting the household. The word witch ball may be a corruption of watch ball because it was used to ward off, guard against, evil spirits. They may be hung in an eastern window, placed on top of a vase, or for the very wealthy set upon a decorative gold stand, either pedestal, or figural, or suspended by a cord (as from the mantelpiece or rafters). They may also be placed on sticks in windows or hung in rooms where inhabitants wanted to ward off evil.

Superstitious European sailors valued the talismanic powers of the witch balls in protecting their homes. Witch balls appeared in America in the 19th century and larger, more opaque variations are often found in gardens under the name gazing ball. This name derives from their being used for divination and scrying where a person gazes into them dreamily to try to see future events or to see the answers to questions. However, gazing balls contain no strands within their interior. The witch ball holds great superstition with regard to warding off evil spirits in our particular English counties of East Sussex and West Sussex. The tradition was also taken to overseas British colonies, such as the former British colonies of New England, and remains popular in coastal regions. Apparently, our Hawkins forebears ship’s that sailed across to the New World in the 1600’s, for both trade, emigres, and pilgrims, would carry at least one witch ball hung within a net on board. Our paternal grandmother hung one such in a net from her home’s east window all her life until her death in the 1980’s.

Also see our Völva’s Viking Draken head from an iron staff or wand. It was an important accessory used by the Völva when carrying out Seiđr, Viking magic. A Völva was a Viking Sorcerer or Sorceress of Seiđr. The iron staff or wand was an important accessory used by the Völva when carrying out Seiđr, Viking magic. The.magic staffs were around two to three foot long, forged of iron, often in the form of a distaff, with a knob pommel, that could take many forms, made of other metals, more usually brass or bronze, sometimes the knob might be inlaid with gems, and the staff was used by professional Viking sorcerers and sorceresses when performing Seiđr

The African Kongo Witch Doctor's power figures that stand prominent among all minkisi is called nkisi nkondi likely from the Bakongo people. This type of figure is commonly called a nail fetish and is one of the most recognisable and collectible figures in all of African art. These life-like figures are instantly identified by the many nails, pegs, blades, and shards that are hammered into them. Each individual insertion represents one of three things: an oath or agreement between two parties, a pledge to provide protection against enemies and witchcraft, or a vow of vengeance. 'Nkondi' literally means 'hunter;' and it is generally considered an aggressive entity.

The insertions are driven into the figure by the nganga and represent the mambu and the type or degree of severity of an issue can be suggested through the material itself. A peg may refer to a matter being ‘settled’ whereas a nail, or metal shard, deeply inserted, may represent a more serious offense such as murder. Prior to insertion, opposing parties or clients often lick the blades or nails, to seal the function or purpose of the nkisi through their saliva. If an oath is broken by one of the parties or evil befalls one of them, the nkisi nkondi will become activated to carry out its mission of destruction or divine protection

The imposing presence and implied power of nkisi nkondi is certainly enough to keep anyone committed to a promise or agreement. Like other minkisi, powerful medicine is usually stored inside the belly, which can then covered by a piece of glass or mirror. The reflective surface represents the world of the dead and the vision of the spirits. One is a traditional naked fetish witchcraft figure, standing upright, deeply carved staring eyes a the body studded overall with approx 200 similar 3 inch nails, on 2 flat feet on an integral carved pedestal, approx 22.25 " high. Another with hundreds of sharp shards of iron driven into the body, a traditional oath taking figure, with its right arm outstretched, upwards that may, some believe, have once held a spear. One more is of an entangled zoomorphic figure of a simian. Tightly bound and encased at the body in cloth with wood strapping.

After a tribal carver artist completed carving the artifact, the "nganga" transformed it into an object capable of healing illness, settling disputes, safeguarding the peace, and punishing wrongdoers. Each work of this kind or "nkisi" is associated with a spirit, that is subjected to a degree of human control.
Europeans may have encountered these objects during expeditions to the Congo as early as the 15th century. However, several of these fetish objects, as they were often termed, were confiscated by missionaries in the late 19th century and were destroyed as evidence of sorcery or heathenism. Nevertheless, several were collected as objects of fascination and even as an object of study of Kongo culture. Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba. In Hollywood these figures have morphed into objects of superstition such as New Orleans voodoo dolls covered with stick pins. Nonetheless, minkisi have left an indelible imprint as visually provocative figures of spiritual importance and protection.

Often such figures were placed outside, or within, the hut of a certain form of tribal elder, what we would refer to as, the tribal witch-doctor, called a Nganga as a symbol of his position within the local village, and his ability to cause magical curses and unpleasantness for villagers who had fallen out with others of the village or region, who then sought out the services of the so called 'witch-doctor' to resolve the problem, with, such as, a curse.

Vintage Hand Carved African Medicine Man Nkisi figures. Esoteric collector's pieces, connected to the so-called western term of Voodoo {vodou} magic, part of the pantheon of the occult, magic & witchcraft of Africa.

Among the various Kongo peoples, nkisi means a sacred medicine. This word has been extended to include objects containing that medicine as well. The carved wooden statues referred to in the 19th century as nail fetishes and more recently as power figures containing medicine that imbues them with divine power, are therefore nkisi as well. Due to the medicine they contain (which is administered by a witch doctor or nganga), they act as agents of divine power, granting requests. healing or attesting to agreements. Each decision or resolution is literally nailed down in the figure.

A certain class of nkisi, called nkondi, are able to enforce the solutions they provide actively and to seek vengeance against those who heed them not. These figures either menace the viewer with spears and fierce facial expressions, or strike intimidating, belligerent poses.

Nkisi nkondi specialize in different areas of life. The most important nkisi nkondi carries out mangaaka, or preeminent justice.

Surveillance or watchfulness assist the effective enforcement of the power figure’s decisions. This is registered in the size of the eyes or, in some cases, by multiple sets of eyes. The rope wrapped around some figures represents a snake, a watchful predator who lends its powers of observation to the figure. Double-headed figures have double the visual powers and can see into the city of the dead and the realm of the living at the same time.

Each power figure has a distinct personality, ranging from contemplative to angry to soulful to reserved to compassionate. The ability to suggest those qualities visually with such immediacy and precision is one of the most impressive aspect of the surviving figures.

Kongo religion Kikongo: Bukongo. Bakongo religion was translocated to the Americas along with its enslaved practitioners. Some surviving traditions include conjure, dreaming, possession by the dead to learn wisdom from the ancestors, traditional healing and working with minkisi. The spiritual traditions and religions that have preserved Kongo traditions include Hoodoo, Palo Monte, Lumbalú, Kumina, Haitian Vodou, Candomblé Bantu, Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba.

Similar examples in the Smithsonian and Metropolitan in the USA. One very similar nkisi, from the late 19th to mid 20th century has been a highlight of the Rockefeller collection since its acquisition in 1952.  read more

Code: 25492

Absolutely Superb Esoteric Antique Witchcraft Fetish Statue. An African Kongo Witch Doctor's Nail-Fetish Power Figure, A Voduo {Voodoo} Nkondi Nkisi. Historically Much Feared by Victorian Missionaries as Instruments of Sorcery. Made by The Tribal Nganga

The African Kongo Witch Doctor's power figures minkisi {plural of nkisi} that stand prominent among all minkisi is called nkisi {sacred medicine} nkondi {hunter} likely from the Bakongo people. This type of figure is commonly called a nail fetish and is one of the most recognisable and collectible figures in all of African art. These life-like figures are instantly identified by the many nails, pegs, blades, and shards that are hammered into them and made by the tribal Nganga { Witch Doctor } .

Each individual insertion represents one of three things: an oath or agreement between two parties, a pledge to provide protection against enemies and witchcraft, or a vow of vengeance. 'Nkondi' literally means 'hunter;' and it is generally considered an aggressive entity.

The insertions are driven into the figure by the nganga and represent the mambu and the type or degree of severity of an issue can be suggested through the material itself. A peg may refer to a matter being ‘settled’ whereas a nail, or metal shard, deeply inserted, may represent a more serious offense such as murder. Prior to insertion, opposing parties or clients often lick the blades or nails, to seal the function or purpose of the nkisi through their saliva. If an oath is broken by one of the parties or evil befalls one of them, the nkisi nkondi will become activated to carry out its mission of destruction or divine protection

The imposing presence and implied power of nkisi nkondi is certainly enough to keep anyone committed to a promise or agreement. Like other minkisi, powerful medicine is usually stored inside the belly, which can then covered by a piece of glass or mirror. The reflective surface represents the world of the dead and the vision of the spirits. One is a traditional naked fetish witchcraft figure, standing upright, deeply carved staring eyes a the body studded overall with hundreds of nails of iron driven into the body, a traditional fetish upwards that may, some believe, have once held a spear.

A nkisi has many interrelated functions. African doctors use it to effect healing. They use the nkisi to search for the spiritual and physical source of a malady and then chase it away from the body. As a preventive measure, spiritual leaders also use it to protect the human soul, guarding it against disease and illness. In addition, they may use it to bind its owner to a friend or to attract lovers. It is also used to serve as a charm to repel enemies, arrest them in their tracks, or inflict an illness on them. Alternatively, a nkisi can be used to embody and direct a spirit; similarly, it can be used as a hiding place for a troubled soul, keeping order.

Nkisi, in west-central African lore, any object or material substance invested with sacred energy and made available for spiritual protection. One tradition of the Kongo people of west-central Africa holds that the god Funza gave the world the first nkisi. Africans uprooted during the Atlantic slave-trade era carried with them some knowledge of nkisi making. In places throughout the United States, particularly in the Deep South, African descendants still create minkisi. Nkisi making is also found throughout the Caribbean and South America, in places such as Cuba, Haiti, and Brazil.

This wild appearance of the Nganga was intended to create a frightening effect, or kimbulua in the Kongo language. The nganga's costume was often modeled on his nkisi. The act of putting on the costume was itself part of the performance; all participants were marked with red and white stripes, called makila, for protection.

The "circles of white around the eyes" refer to mamoni lines (from the verb mona, to see). These lines purport to indicate the ability to see hidden sources of illness and evil.

Yombe nganga often wore white masks, whose color represented the spirit of a deceased person. White was also associated with justice, order, truth, invulnerability, and insight: all virtues associated with the nganga.

The nganga is instructed in the composition of the nkondi, perhaps in a dream, by a particular spirit. In one description of the banganga's process, the nganga then cuts down a tree for the wood that s/he will use to construct the nkondi. He then kills a chicken, which causes the death of a hunter who has been successful in killing game and whose captive soul subsequently animates the nkondi figure. Based on this process, *Gell writes that the nkondi is a figure an index of cumulative agency, a "visible knot tying together an invisible skein of spatio-temporal relations" of which participants in the ritual are aware

After a tribal carver artist completed carving the artifact, the "nganga" transformed it into an object capable of healing illness, settling disputes, safeguarding the peace, and punishing wrongdoers. Each work of this kind or "nkisi" is associated with a spirit, that is subjected to a degree of human control.
Europeans may have encountered these objects during expeditions to the Congo as early as the 15th century. However, several of these fetish objects, as they were often termed, were confiscated by missionaries in the late 19th century and were destroyed as evidence of sorcery or heathenism. Nevertheless, several were collected as objects of fascination and even as an object of study of Kongo culture. Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba. In Hollywood these figures have morphed into objects of superstition such as New Orleans voodoo dolls covered with stick pins. Nonetheless, minkisi have left an indelible imprint as visually provocative figures of spiritual importance and protection.

Often such figures were placed outside, or within, the hut of a certain form of tribal elder, what we would refer to as, the tribal witch-doctor, called a Nganga as a symbol of his position within the local village, and his ability to cause magical curses and unpleasantness for villagers who had fallen out with others of the village or region, who then sought out the services of the so called 'witch-doctor' to resolve the problem, with, such as, a curse.

Vintage Hand Carved African Medicine Man Nkisi figures. Esoteric collector's pieces, connected to the so-called western term of Voodoo {vodou} magic, part of the pantheon of the occult, magic & witchcraft of Africa.

Among the various Kongo peoples, nkisi means a sacred medicine. This word has been extended to include objects containing that medicine as well. The carved wooden statues referred to in the 19th century as nail fetishes and more recently as power figures containing medicine that imbues them with divine power, are therefore nkisi as well. Due to the medicine they contain (which is administered by a witch doctor or nganga), they act as agents of divine power, granting requests. healing or attesting to agreements. Each decision or resolution is literally nailed down in the figure.

A certain class of nkisi, called nkondi, are able to enforce the solutions they provide actively and to seek vengeance against those who heed them not. These figures either menace the viewer with spears and fierce facial expressions, or strike intimidating, belligerent poses.

Nkisi nkondi specialize in different areas of life. The most important nkisi nkondi carries out mangaaka, or preeminent justice.

Surveillance or watchfulness assist the effective enforcement of the power figure’s decisions. This is registered in the size of the eyes or, in some cases, by multiple sets of eyes. The rope wrapped around some figures represents a snake, a watchful predator who lends its powers of observation to the figure. Double-headed figures have double the visual powers and can see into the city of the dead and the realm of the living at the same time.

Each power figure has a distinct personality, ranging from contemplative to angry to soulful to reserved to compassionate. The ability to suggest those qualities visually with such immediacy and precision is one of the most impressive aspect of the surviving figures.

Kongo religion Kikongo: Bukongo. Bakongo religion was translocated to the Americas along with its enslaved practitioners. Some surviving traditions include conjure, dreaming, possession by the dead to learn wisdom from the ancestors, traditional healing and working with minkisi. The spiritual traditions and religions that have preserved Kongo traditions include Hoodoo, Palo Monte, Lumbalú, Kumina, Haitian Vodou, Candomblé Bantu, Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba.

Similar examples in the Smithsonian and Metropolitan in the USA. One very similar nkisi, from the late 19th to mid 20th century has been a highlight of the Rockefeller collection since its acquisition in 1952.

*Gell, A . The Art of Anthropologie. London: Humanities Press.  read more

Code: 25503

An Extraordinary, 1100 to 1200 year old, Original, Ancient Viking Draken Head Staff Mount. A Knob of a Staff or Wand of Magic, Used By A Völva, a Sorcerer or Sorceress of Seiđr. A Seiðstafr, The Staff of Power in Viking Occult & Magick

Just returned from expert conservation {undertaken over many months}.
A fabulous ancient bronze Draken head {Viking for dragon} with remains of its forged iron wand attached to its socket mount. Modelled on one of the greatest iconic symbols of the Viking Norsemen, the Draken head, the iconic symbol on the prow of a Viking longship, the Draken figurehead.

The iron staff or wand was an important accessory used by the Völva when carrying out Seiđr, Viking magic. The.magic staffs were around two to three foot long, forged of iron, often in the form of a distaff, with a knob pommel, that could take many forms, made of other metals, more usually brass or bronze, sometimes the knob might be inlaid with gems, and the staff was used by professional Viking sorcerers and sorceresses when performing Seiđr, the Viking tradition of the occult.

These staffs acquired a plenitude of meanings and functions, from symbolic to practical. As such the staff may be understood as the attribute of a völva, the rod keeping up the world, a distaff spinning the future

"From the beginning seiðr was the prerogative of the gods, and it is clear that its origins predate the Viking Age by several centuries (Hedeager 1997). The sources relate how Òðin became the supreme master of sorcery, having learnt of its powers from the goddess Freyja."
(Price, N. 2008 “Sorcery and Circumpolar Traditions in Old Norse Belief” p. 245 in “The Viking World” Brink, S. & Price, N. eds)

Ok hon hafði staf í hendi, ok var á knappr

Eiríks saga rauða describes a seiðkonur with her staff:

"(Thorbjorg the seiðkonur) was dressed in such wise that she had a blue mantle over her, with strings for the neck, and it was inlaid with gems quite down to the skirt. On her neck she had glass beads. On her head she had a black hood of lambskin, lined with ermine. A staff she had in her hand, with a knob thereon; it was ornamented with brass, and inlaid with gems round about the knob."

A völva buried in Fyrkat, Denmark was buried with a box containing talismans or taufr. These included an owl pellet, small bones from birds and animals as well as henbane seeds. When thrown on a fire, henbane seeds can produce a hallucinogenic smoke that gives those who inhale it a sense of flying which may have enhanced the völva’s trance. The völur who were buried in the Oseberg ship were similarly outfitted with a pouch of cannabis seeds for their journey beyond life.

Völur were also buried with a staff, not only a shamanic implement but also an insignia of their profession. The Old Norse term völva has been widely translated to mean a “wand carrier” or “magical staff bearer”. Many shamans use a ceremonial staff as an object of spiritual power. Held during the visionary ritual of seiðr these seiðstafr or völ, may have been representation of the World Tree as is common among shamans from the Arctic to Asia and down to the Peruvian Amazon. Since the spiritual principle uniting the spirit worlds for the Norse was the Great Tree, Yggdrassil it makes sense that völur would carry a staff. Being able to travel into the realms of the spirits is a critical requirement for any shamanic practitioner. The wand or staff would function as a connection to all the realms of spirit as well as another kind of tether to help a völva return to this world.

We show in the gallery one drawing of a museum exhibit, an iron staff of power recovered from a burial, in Klinta, Oland, Sweden, and held to the right is a recreated copy of the ancient Viking relic with its brass, formed, knob pommel.

Being a staff pommel, we believe it is the smallest surviving part of a Seiðstafr, {The Staff of Power} yet, of all the surviving examples we have seen in the past 50 years, and they are so few as to be near non-existent, this example is, in our opinion, the most iconic Viking image example existing, and likely now unique in the world {so far discovered}, and as such, may be the only surviving part of its type to appear on the open market, or ever likely to.

The closest example we have ever seen are the small, semi flat, cast draken head clothing pins that were cast, often in lead, in intaglio carved mould stones. Which show just how important the draken (dragon) head was to Viking symbolic culture. We show a really rare find, of one such small Draken head clothes pin moulds, in carved soapstone, now in the collection of Swedish History Museum.

For example; With regards to expert conservation methods of bronze {copper alloy} objects {and some other materials} The dirt from the surface of the object could be removed manually using a scalpel under magnification. Care would be taken not to dislodge the powdery, corroding surface. Where the surface was in particualrly bad condition the dirt will be left in situ and small areas might be locally consolidated using 2.5% HMG Paraloid B72 (methyl ethyl methacrlylate) in 50:50 Acetone (propan-1-one/dimethyl ketone) and Industrial methylated spirits (ethanol,methanol. This method of conservation is also used by the British Museum {amongst other institutions}

Our Draken head is approx. 6cm long overall, including the remaining iron staff top.
As with all our items it comes complete with our certificate of authenticity  read more

Code: 24789

A Mid 19th Century, French,1840 Crystal Witch Ball Scrying Glass On A Fabulous, Bronze Ancient Greek Form Triple Sphinx Stand. A Most Intriguing Classic Antique Collector's Item Of The Esoteric Mystical Arts and Occultism

Part of a wonderful collection of esoteric mystical collectable works of art were were delighted to acquire.

The crystal ball was used by gazing into their centre, for the divination of the future, and the answering of questions. As well as the warding off of evil spirits and misfortune. A fascinating treasure - of great artistic quality.

The Greek sphinx would essentially remain a lion with a woman's bust. It was sometimes given the attributes of a Greek goddess like a feathered crown, a necklace with a spiral, and a row of spirals on its wings. The sphinx was represented on precious objects, often made of ivory and gold, like crowns and thrones. At the end of the Bronze Age, the sphinx practically disappeared from the Greek world, only to be reintroduced during the 8th century BC. From this time on, it was often represented on vases and sometimes confused with the centaur. Sphinxes were put into active situations, for example accompanying a hero to combat or surrounding Athena, and wearing helmets, diadems, or floral crowns.

From the 6th century BC, the sphinx was sometimes associated with death and destruction. Oedipus fought the creature to free the city of Thebes that it was terrorizing. The first representations of this myth seem to date back to the 6th century BC. A famous example of later iconography are the paintings by Gustave Moreau.

Witch balls were found in England in the 1600 and 1700s originally to ward off evil spirits and spells. By the 1800s witch balls crossed the Atlantic to New England. They also spread to other parts of Europe, being found in Italy, France, and Constantinople. The witch ball originated among cultures where harmful magic and those who practiced it were feared. They are one of many folk practices involving objects for protecting the household. The word witch ball may be a corruption of watch ball because it was used to ward off, guard against, evil spirits. They may be hung in an eastern window, placed on top of a vase, or for the very wealthy set upon a decorative gold stand, either pedestal, or figural, or suspended by a cord (as from the mantelpiece or rafters). They may also be placed on sticks in windows or hung in rooms where inhabitants wanted to ward off evil.

Superstitious European sailors valued the talismanic powers of the witch balls in protecting their homes. Witch balls appeared in America in the 19th century and larger, more opaque variations are often found in gardens under the name gazing ball. This name derives from their being used for divination and scrying where a person gazes into them dreamily to try to see future events or to see the answers to questions. However, gazing balls contain no strands within their interior. The witch ball holds great superstition with regard to warding off evil spirits in our particular English counties of East Sussex and West Sussex. The tradition was also taken to overseas British colonies, such as the former British colonies of New England, and remains popular in coastal regions. Apparently, our Hawkins forebears ship’s that sailed across to the New World in the 1600’s, for both trade, emigres, and pilgrims, would carry at least one witch ball hung within a net on board. Our paternal grandmother hung one such in a net from her home’s East window all her life until her death in the 1980’s.

The history of the crystal ball as a device can be traced as far back as to the Medieval Period in central Europe (between 500 – 1500 AD) and in Scandinavia (1050 – 1500 AD). The very ancient art of using reflective surfaces in divination is called scrying and is almost as old as man himself. Queen Elizabeth I consulted Dr John Dee, philosopher, mathematician and alchemist for advice in government and a smoky quartz ball that belonged to Dee is now in the British Museum. Any antique crystal spheres are very desirable especially if a well-known reader has used them. This is the best one we have ever seen quite simply and it must have belonged to someone who took their craft incredibly seriously as it would have been tremendously expensive to make at the time.

Occultism, a group of esoteric religious traditions emerging primarily from 19th-century Europe. In particular, the term occultism is associated with the ideas of the French Kabbalist and ceremonial magician Éliphas Lévi as well as the various figures, both in France and abroad, who were strongly influenced by his writings. In the academic study of esotericism, the term is often used in a broader sense to characterize all esoteric traditions that have adapted to an increasingly secular, globalized, and scientific world, including Spiritualism, Spiritism, Wicca, and the New Age milieu.
History
The term occultism derives from occult, itself adopted from the Latin word occultus, meaning “hidden” or “secret.” In medieval and early modern Europe this term had been used in reference to “occult properties,” or forces that, even if invisible to the human eye, were believed to exist within material objects. In the 16th century the term occult gained additional meanings, coming to also describe specific traditions of thought, usually called “occult sciences” or “occult philosophies.” Among the traditions repeatedly labeled under these terms were alchemy, astrology, and magia naturalis (“natural magic”), all of which are now typically regarded as forms of esotericism.
The earliest known use of the term occultism comes from French, where l’occultisme appears in Jean-Baptiste Richard’s 1842 work Enrichissement de la langue française (“Enrichment of the French Language”). The word’s popularization nevertheless results largely from its use by Alphonse Louis Constant, a French author who published a series of books under the pseudonym Éliphas Lévi in the 1850s and ’60s. Sometimes referred to as the “founder of occultism,” Lévi was a committed Roman Catholic and socialist interested in many older esoteric traditions, including ceremonial magic, Kabbalah, and the use of the tarot. In his writings, most notably his highly influential Dogme et rituel de la haute magie (The Doctrine and Ritual of High Magic; 1854–1856), he wrote about a purported ancient and universal tradition of spiritual wisdom, the knowledge of which could help bridge the modern divide between science and religion. During the late 19th and early 20th centuries, many of the influential French figures who were inspired by Lévi—including Stanislas de Guaita, Joséphin Péladan, and Papus—also went on to describe their beliefs and practices as occultisme.
Scrying, also referred to as "seeing" or "peeping," is a practice rooted in divination and fortune-telling. It involves gazing into a medium, hoping to receive significant messages or visions that could offer personal guidance, prophecy, revelation, or inspiration

Scrying has been practiced in many cultures in the belief that it can reveal the past, present, or future. Some practitioners assert that visions that come when one stares into the media are from the subconscious or imagination, while others say that they come from gods, spirits, devils, or the psychic mind, depending on the culture and practice. There is neither any systematic body of empirical support for any such views in general however, nor for their respective rival merits; individual preferences in such matters are arbitrary

Undoubtedly, Nostradamus is the most recognized of scryers. In the sixteenth century, in ancient France, he was an astrologer and physician. He wrote in poetic quatrains which referenced future events. In his day, working as a magician conflicted with the law. His predictions were veiled to allow him to fly under the radar in that sense.

The Crystal Ball is a painting by John William Waterhouse completed in 1902. Waterhouse displayed both it and The Missal in the Royal Academy of 1902. The painting shows the influence of the Italian Renaissance with vertical and horizontal lines, along with circles "rather than the pointed arches of the Gothic".

Another painting in the gallery. Part of a private collection, the painting, by Pieter Claesz circa 1628, Still Life with Crystal Ball which depicts a crystal ball, a wand, a book of ceremonial magic, and a woman "weaving a spell", has been restored to show the skull which had been covered by a previous owner.

Yet another painting is Leonardo da Vinci's 'Salvator Mundi' Circa 1500, of Jesus Christ bearing a crystal ball in his left hand.
Approx Overall the the crystal ball is very good indeed but just the odd near invisible age marking.
15cm high  read more

Code: 25502

An Absolutely Superb Esoteric Antique Witchcraft Fetish Statue. An African Kongo Witch Doctor's Nail-Fetish Figure, A Voduo {Voodoo} Nkondo Nkisi. Historically Much Feared by Victorian Missionaries as Instruments of Sorcery. Made by The Tribal Nganga

The African Kongo Witch Doctor's power figures minkisi {plural of nkisi} that stand prominent among all minkisi is called nkisi {sacred medicine} nkondi {hunter} likely from the Bakongo people. This type of figure is commonly called a nail fetish and is one of the most recognisable and collectible figures in all of African art. These life-like figures are instantly identified by the many nails, pegs, blades, and shards that are hammered into them and made by the tribal Nganga { Witch Doctor } .

Each individual insertion represents one of three things: an oath or agreement between two parties, a pledge to provide protection against enemies and witchcraft, or a vow of vengeance. 'Nkondi' literally means 'hunter;' and it is generally considered an aggressive entity.

The insertions are driven into the figure by the nganga and represent the mambu and the type or degree of severity of an issue can be suggested through the material itself. A peg may refer to a matter being ‘settled’ whereas a nail, or metal shard, deeply inserted, may represent a more serious offense such as murder. Prior to insertion, opposing parties or clients often lick the blades or nails, to seal the function or purpose of the nkisi through their saliva. If an oath is broken by one of the parties or evil befalls one of them, the nkisi nkondi will become activated to carry out its mission of destruction or divine protection

The imposing presence and implied power of nkisi nkondi is certainly enough to keep anyone committed to a promise or agreement. Like other minkisi, powerful medicine is usually stored inside the belly, which can then covered by a piece of glass or mirror. The reflective surface represents the world of the dead and the vision of the spirits. One is a traditional naked fetish witchcraft figure, standing upright, deeply carved staring eyes a the body studded overall with hundreds of sharp shards of iron driven into the body, a traditional oath taking figure, with its right arm outstretched, upwards that may, some believe, have once held a spear.

A nkisi has many interrelated functions. African doctors use it to effect healing. They use the nkisi to search for the spiritual and physical source of a malady and then chase it away from the body. As a preventive measure, spiritual leaders also use it to protect the human soul, guarding it against disease and illness. In addition, they may use it to bind its owner to a friend or to attract lovers. It is also used to serve as a charm to repel enemies, arrest them in their tracks, or inflict an illness on them. Alternatively, a nkisi can be used to embody and direct a spirit; similarly, it can be used as a hiding place for a troubled soul, keeping order.

Nkisi, in west-central African lore, any object or material substance invested with sacred energy and made available for spiritual protection. One tradition of the Kongo people of west-central Africa holds that the god Funza gave the world the first nkisi. Africans uprooted during the Atlantic slave-trade era carried with them some knowledge of nkisi making. In places throughout the United States, particularly in the Deep South, African descendants still create minkisi. Nkisi making is also found throughout the Caribbean and South America, in places such as Cuba, Haiti, and Brazil.

This wild appearance of the Nganga was intended to create a frightening effect, or kimbulua in the Kongo language. The nganga's costume was often modeled on his nkisi. The act of putting on the costume was itself part of the performance; all participants were marked with red and white stripes, called makila, for protection.

The "circles of white around the eyes" refer to mamoni lines (from the verb mona, to see). These lines purport to indicate the ability to see hidden sources of illness and evil.

Yombe nganga often wore white masks, whose color represented the spirit of a deceased person. White was also associated with justice, order, truth, invulnerability, and insight: all virtues associated with the nganga.

The nganga is instructed in the composition of the nkondi, perhaps in a dream, by a particular spirit. In one description of the banganga's process, the nganga then cuts down a tree for the wood that s/he will use to construct the nkondi. He then kills a chicken, which causes the death of a hunter who has been successful in killing game and whose captive soul subsequently animates the nkondi figure. Based on this process, *Gell writes that the nkondi is a figure an index of cumulative agency, a "visible knot tying together an invisible skein of spatio-temporal relations" of which participants in the ritual are aware

After a tribal carver artist completed carving the artifact, the "nganga" transformed it into an object capable of healing illness, settling disputes, safeguarding the peace, and punishing wrongdoers. Each work of this kind or "nkisi" is associated with a spirit, that is subjected to a degree of human control.
Europeans may have encountered these objects during expeditions to the Congo as early as the 15th century. However, several of these fetish objects, as they were often termed, were confiscated by missionaries in the late 19th century and were destroyed as evidence of sorcery or heathenism. Nevertheless, several were collected as objects of fascination and even as an object of study of Kongo culture. Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba. In Hollywood these figures have morphed into objects of superstition such as New Orleans voodoo dolls covered with stick pins. Nonetheless, minkisi have left an indelible imprint as visually provocative figures of spiritual importance and protection.

Often such figures were placed outside, or within, the hut of a certain form of tribal elder, what we would refer to as, the tribal witch-doctor, called a Nganga as a symbol of his position within the local village, and his ability to cause magical curses and unpleasantness for villagers who had fallen out with others of the village or region, who then sought out the services of the so called 'witch-doctor' to resolve the problem, with, such as, a curse.

Vintage Hand Carved African Medicine Man Nkisi figures. Esoteric collector's pieces, connected to the so-called western term of Voodoo {vodou} magic, part of the pantheon of the occult, magic & witchcraft of Africa.

Among the various Kongo peoples, nkisi means a sacred medicine. This word has been extended to include objects containing that medicine as well. The carved wooden statues referred to in the 19th century as nail fetishes and more recently as power figures containing medicine that imbues them with divine power, are therefore nkisi as well. Due to the medicine they contain (which is administered by a witch doctor or nganga), they act as agents of divine power, granting requests. healing or attesting to agreements. Each decision or resolution is literally nailed down in the figure.

A certain class of nkisi, called nkondi, are able to enforce the solutions they provide actively and to seek vengeance against those who heed them not. These figures either menace the viewer with spears and fierce facial expressions, or strike intimidating, belligerent poses.

Nkisi nkondi specialize in different areas of life. The most important nkisi nkondi carries out mangaaka, or preeminent justice.

Surveillance or watchfulness assist the effective enforcement of the power figure’s decisions. This is registered in the size of the eyes or, in some cases, by multiple sets of eyes. The rope wrapped around some figures represents a snake, a watchful predator who lends its powers of observation to the figure. Double-headed figures have double the visual powers and can see into the city of the dead and the realm of the living at the same time.

Each power figure has a distinct personality, ranging from contemplative to angry to soulful to reserved to compassionate. The ability to suggest those qualities visually with such immediacy and precision is one of the most impressive aspect of the surviving figures.

Kongo religion Kikongo: Bukongo. Bakongo religion was translocated to the Americas along with its enslaved practitioners. Some surviving traditions include conjure, dreaming, possession by the dead to learn wisdom from the ancestors, traditional healing and working with minkisi. The spiritual traditions and religions that have preserved Kongo traditions include Hoodoo, Palo Monte, Lumbalú, Kumina, Haitian Vodou, Candomblé Bantu, Kongo traditions such as those of the nkisi nkondi have survived over the centuries and migrated to the Americas and the Caribbean via Afro-Atlantic religious practices such as vodun, Palo Monte, and macumba.

Similar examples in the Smithsonian and Metropolitan in the USA. One very similar nkisi, from the late 19th to mid 20th century has been a highlight of the Rockefeller collection since its acquisition in 1952.

*Gell, A . The Art of Anthropologie. London: Humanities Press.  read more

Code: 25498

A Superlative and Beautiful Koto Katana Circa 1500, A Museum Quality Ancient Sword, Sengoku Era, with Stunning Original, Edo Period, Soten School Mounts of Shakudo & Gold, “Koushi Seiyu Zu” Tsuba

Soten school shakudo and gold fuchi kashira depicting gamboling pure gold and shakudo samurai ponies, on a nanako ground. Nanako Ji: "fish roe ground" A surface decoration produced by forming very small raised bosses by a sharply struck punch or burin called 'nanako tagane'. Shakudo is the metal most often used, but copper and gold are quite often employed. The harder metals, shibuichi, silver and iron are rarely decorated in this way. The size of the dots vary from 0.04" to 0.008" (25 to 125 and inch) and the regularity of the work is marvelous as the dots must be spaced entirely by touch. The dots are usually arranged in straight lines or in lines parallel to the edge of the piece being decorated, but sometimes in more elaborate patterns. Used on guards since the Momoyama period although the technique existed since much earlier periods. Usually done by specialist 'nanako-shi', but sometimes done by the maker of the guard himself.
Complimented with a wonderful Soten school tsuba in iron and gold, depicting sages crossing a bridge below a temple. Tsuba design in the manner of Mogarashi Nyudo Soten 藻柄子 入道宗典, a tsuba we would suitably title, Koushi Seuyu Sukashi.

Mogarashi Nyudo Soten was the son of the first Soten, who was a famous metalworker in the middle of the Edo period. He was excellent at the same type of engraving technique as his father. This Tsuba describes “Koushi Seiyu Zu” with sukashi {openwork}. It is a popular motif that has been designed since ancient times. Koushi means an honourable person, and Seiyu means to travel. It would be a longing for sages to indulge in hobbies and arts in nature, far away from the world. Each wise sage's face is clearly and minutely engraved. All the trees, clouds, rocks, the sage's clothes and the temple are all inlaid with pure gold. It is easy to appreciate its stunning beauty. It was his notable technique that if you focus on sage’s clothes pattern, you will find be able to find a traditional Japanese good-luck pattern of oblique crosses called the kikkou pattern, named after the turtle shell which represents long life. Under the traditional black silk tsuka-ito {hilt binding} ,are copper and gold jumonji yari {trident spear form} samurai polearms, over same-gawa {giant rayskin}

A superb ancient samurai sword that would grace any fine collection of oriental art or compliment any residence albeit traditional or contemporary decorated.

The Sengoku period was initiated by the Ōnin War in 1467 which collapsed the feudal system of Japan under the Ashikaga Shogunate. The Sengoku period was named by Japanese historians after the similar but otherwise unrelated Warring States period of China. The era is beautifully depicted in Akira Kurowsawa’s films called Jidaigeki. The Sengoku Period (1467-1568 CE) was a lawless century-long era characterized by rising political instability, turmoil, and warlordism in Japan. During this period, field armies and soldiers rapidly rose in number, reaching tens of thousands of warriors. Many castles in Japan were built during the Sengoku Period as regional leaders and aristocrats alike competed for power and strong regional influence to win the favours of the higher-class Japanese at the time. Kurosawa’s film depiction of Macbeth, Throne of Blood, is set in this era of Japan’s feudal period. Original title 蜘蛛巣城, Kumonosu-jō, lit. 'The Castle of Spider's Web'

This then led to the creation of a more complex system within the military, the armoured infantry known as the ashigaru. Initiated by the collapse of the country’s feudal system during the 1467 Onin War, rival warlords or daimyō, continued to struggle to gain control of Japan until its reunification under Japan’s three “Great Unifiers” –– Nagoya Nobunaga, Hideyoshi, and Ieyasu Tokugawa –– thus, bringing the war-stricken era to an end in the siege of Osaka

The classical beauty of samurai swords is remarkable, in that there is barely any kind of decor that is not improved with their addition. With fine Soten mounts of pure gold ponies grazing in a meadow and an iron and gold inlaid Soten sukashi tsuba depicting mandarin and companion crossing a bridge with a warrior guard armed with a polearm. Blade with a fine sugaha straight hamon in original Edo polish. Fine black silk wrap covering menuki of long. Fine black Edo lacquer saya with sageo of gold and brown woven silk. Of all the weapons that man has developed since our earliest days, few evoke such fascination as the samurai sword of Japan. To many of us in the, the movie image of the samurai in his fantastic armour, galloping into battle on his horse, his colourful personal flag, or sashimono, whipping in the wind on his back, has become the very symbol of Japan, the Empire of the Rising Sun. And, truly, to the samurai of real life, nothing embodied his warrior’s code of Bushido more than his sword, considered inseparable from his soul.

Indeed, a sword was considered such a crucial part of a samurai's life that when a young samurai was about to be born, a sword was brought into the bedchamber during the delivery. When the time came for an old samurai to die and cross over into the White Jade Pavilion of the Afterlife, his honoured sword was placed by his side. Even after death, a daimyo, or nobleman, believed he could count on his samurai who had followed him into the next world to use their keen blades to guard him against any demons, just as they had wielded their trusty weapons to defend him against flesh-and-blood enemies in this life. In a samurai family the swords were so revered that they were passed down from generation to generation, from father to son. If the hilt or scabbard wore out or broke, new ones would be fashioned for the all-important blade. The hilt, the tsuba (hand guard), and the scabbard themselves were often great art objects, with fittings sometimes of gold or silver. The hilt and scabbard were created from the finest hand crafted materials by the greatest artisans that have ever lived. Often, too, they told a story from Japanese myths. Magnificent specimens of Japanese swords can be seen today in the Tokugawa Art Museum’s collection in Nagoya, Japan. Overall 37.5 inches long in saya  read more

Code: 19377