A unique lead ornament from Shivta: identification considerations

Abstract

An assemblage of lead fragments, discovered during recent excavations in the courtyard of a domestic structure (Building 86) near the southern reservoir at Shivta, appears to consist of several ornamental fragments. The largest and most recognizable fragment is decorated with an eagle with prostrated wings. A second smaller fragment is identifiable as part of a cross. In this paper a reconstruction of the original design of the object/objects is proposed along with the suggestion that they were either dress accessories, or lead models used to make such accessories. It is further suggested that a metal workshop could have operated in Byzantine Shivta, perhaps serving local Byzantine army troops (limitanei).

Keywords:

• Byzantine
• Shivta
• lead ornament
• eagle
• cross
• limitanei

Notes

1 The assemblage of lead fragments was preserved by Roee Shafir in the laboratories of the University of Haifa. The excavations (2016 and 2019 seasons), conducted by Yotam Tepper and Guy Bar-Oz on behalf of the Zinman Institute of Archaeology of the University of Haifa, were supported by research grants from the European Research Council under the EU’s Horizon 2020 research and innovation program (Grant 648427) and the Israel Science Foundation (Grant 340-14). Research on first season was conducted under licenses from the Israel Antiquities Authority G-87/2015, G-4/2016. The second season licenses, Nos. G-82/2018, G-5/2019, were funded by the Israel Nature and Parks Authority (Rakefet Foundation).

2 In Byzantine art an eagle is frequently depicted struggling with a snake or grasping prey in its claws (Bassett 1991: 91; Maguire 1987; 1992; Wittkower 1939).

3 Eagles within circles are described in the Book of Ceremonies as a common ornament (Dawson 2015: 99. See also Volbach 1969: 132, 137, pls 63, 64; Muthesius 1997: 47–50, figs 14A–B, 74A, 85B with earlier literature). For another perspective, see Cutler (2003: 67–72).

4 The Cesnola Collection, purchased by subscription, 1874–76; No. 74.51.5246a, b; https://www.metmuseum.org/art/collection/search/244125.

5 In the Hebrew Bible, God’s care for Israel is compared to that of the eagle for its young (Exodus 19:4; Deuteronomy 32:11; Isaiah 40:31). This symbolism of God’s protection is evident also in Christian thought. See Commentaries on Psalm 61 (62) in Neale and Littledale (1868: II, 312–13). For a depiction of the eagle in Jewish synagogues in the Galilee and Golan Heights, see Yuval-Hacham (2007: 65–80); Werlin (2006); Magness (2005: 443–75, esp. note 24).

6 The Campbell Bonner Magical Gems Database: http://cbd.mfab.hu/object/search?sort=cbd_number%7Casc&lang1=default&description1=eagle&mdesc=false&lang2=default&multiple_cond=and&rpp=100.

7 Diverse kinds of mirror frames of various shapes and materials served as ‘charms against the evil eye’ were described by Rahmani (1964: 50–60).

8 Similar 4th-century lead mirrors were discovered in the tombs at Horbat Sugar, Meron (Aviam and Stern 1997: 99, fig. 6:8, and in the cemetery at Queen Alia International Airport in Jordan (Ibrahim and Gordon 1987: pl. XX:2). The 5th–7th century mirrors, supposedly from Bethlehem, are in the collections of the Corning Museum of Glass (Whitehouse 2003:72–74, nos 1014–1017; Winter 2015: 99).