Antique Arms & Militaria

A Supurb Trafalger Period Navy Rum, Stoneware Ceramic Rum Barrel, with King George IIIrd Royal Crest And Lions, & 'Fore and Aft' Barrel Tap Apertures

One imagine the Royal Naval officer's availing themselves daily of tots of rum. For meals, the officer's were supplied with decanted Port.

This is a simply superb navy rum barrel, stunningly impress decorated throughout the whole surface. with the Hanovarian royal crest of the Lion and Unicorn with lion surmounted crown, over the Hanovarian garter and shield. To the base of the crest are twin facing lions, in the same seated pose as can be seen at the base of Nelson's Column in Trafalgar Square.

Prior to 1655, a sailor's ration of alcoholic beverage was originally beer with a daily ration of one gallon (i.e. eight pints). This official allowance continued until after the Napoleonic Wars. When beer was not available, as it would often spoil easily, it could be substituted by a pint of wine or half a pint of spirits depending on what was locally available. In 1655, the difficulty in storing the large quantities of liquid required led to beer's complete replacement with spirits, with the political influence of the West Indian planters giving rum preference over arrack and other spirits. The half-pint of spirits was originally issued neat; it is said that sailors would "prove" its strength by checking that gunpowder doused with rum would still burn (thus verifying that rum was at least 57% ABV).

The practice of compulsorily diluting rum in the proportion of half a pint to one quart of water was first introduced in 1740 by Admiral Edward Vernon (known as Old Grog, because of his habitual grogram cloak). The ration was also split into two servings, one between 10 am and noon and the other between 4 and 6 pm. In 1795 Navy regulations required adding small quantities of lemon or lime juice to the ration, to prevent scurvy. The rum itself was often procured from distillers in Jamaica, Trinidad & Tobago and the British Virgin Islands. Rations were cut in half in 1823 and again in half, to the traditional amount, one-eighth of an imperial pint in 1850.

The abolition of the rum ration had been discussed in Parliament in 1850 and again in 1881 however nothing came of it. However, one dark day in 1970, Admiral Peter Hill-Norton abolished the rum ration as he felt it could have led to sailors failing a breathalyser test and being less capable to manage complex machinery.
This decision to end the rum ration was made after the Secretary of State for Defence had taken opinions from several ranks of the Navy. Ratings were instead allowed to purchase beer, and the amount allowed was determined, according to the MP David Owen, by the amount of space available for stowing the extra beer in ships. The last rum ration was on 31 July 1970 and became known as Black Tot Day as sailors were unhappy about the loss of the rum ration. There were reports that the day involved sailors throwing tots into the sea and the staging of a mock funeral in a training camp. In place of the rum ration, sailors were allowed to buy three one-half imperial pint cans of beer a day and improved recreational facilities. While the rum ration was abolished, the order to "splice the mainbrace", awarding sailors an extra tot of rum for good service, remained as a command which could only be given by the Monarch and is still used to recognise good service. Rum rations are also given on special occasions: in recent years, examples included the 100th anniversary of the Royal Canadian Navy in 2010 and after the Queen's Diamond Jubilee celebrations in 2012.
Heavy stoneware, around 8 kilos {guess} size, 17 inches high 13 inches across/  read more

Code: 25216

A Rare & Incredible Gilbert Islands Shark’s Tooth Kiribati Warriors Sword. In the Native Culture of The Islands It Is Called a Tebute.

A rarely seen {we have only had two in 15 years}, late 19th to early 20th century shark tooth sword, known as a tebute and was unique to the Gilbert Islands of Micronesia, the islands today are known as the nation of Kiribati.

The sword is made from seasoned wood of the coconut palm with cutting edges made from sharks teeth attached with fine fibrous cords. Most of these swords were destroyed by the maritime visitors to the islands. Kiribati has a history of contrived and ritualized duels. The armour was made of thickly woven sennit, a kind of coconut fibre. The duellists wore helmets made of blowfish remains. The helmets were resilient and, due to the structure of blowfish, covered with many points, which had the ability of damaging weapons. The weapons resembled broadswords with a serrated edge created with many shark teeth. The duels were performed mostly for the purpose of settling disputes and maintaining honour. The practicality of the duels is debatable. Due to the difficulty of moving in this armour, falling over and becoming unable to get back up was common enough that duel assistants were required. Kiribati has been known for its traditional martial arts which were kept within the secrets of several families for generations. The Kiribati arts of fighting as opposed to Asian martial arts are not often mentioned or even advertised to be known by the general public. Though, there may be some noticeable parallels in principle to that of Asian martial arts, they are merely really different. For instance, generally, there is no kicking as in Karate kicks or Kung Fu kicks, and speed is more important than power. A list of some of these traditional martial arts is as follows: Nabakai, Nakara, Ruabou, Tabiang, Taborara, Tebania, Temata-aua, Te Rawarawanimon, and Terotauea.

The essence of Kiribati traditional martial arts is the magical power of the spirits of the ancestral warriors. All these martial arts skills share one thing in common. That is, they came from an ancestral spirit.

"Nabakai" is a martial art from the island of Abaiang originated from the person named Nabakai. Nabakai was a member of the crab clan called "Tabukaokao". The three ancestral female spirits of this clan "Nei Tenaotarai", "Nei Temwanai" and "Nei Tereiatabuki" which usually believed to manifest themselves with a female crab came to him and taught him the fighting art. Overall 61 cm long.  read more

Code: 20923

Most Attractive, Antique, 19th Century Fire Bucket Decorated in Scarlet Red Livery, with Royal Crest. Such A Colour Is Synonymous With Britain. The Redcoats of the Royal Guard, The Red Pillar Boxes, Even Red Telephone Boxes & Once, The Entire British Army

It shows the same crest that one would find on fixtures and fittings within in a British royal residence. It’s condition for its purpose is very good, just natural aging and wear throughout.

Fire aboard a wooden ship or residence was a constant peril, from such as burning powder shot or cannon fire, or even from an enemy fire ship, and could be the destruction of a vessel and crew in a very short time, if not subdued as quickly as possible. Thus good and sturdy leather fire buckets were an essential piece of Royal Naval equipment aboard every vessel. We show in the gallery a row in an Earls stately home, and a row of Royal Naval issue fire buckets {reproductions} aboard Nelson's flagship, HMS Victory, now in permanent dock at Portsmouth.
It is still the flagship of the Royal Navy in honour of Nelsons famous victory at Trafalgar. Fire buckets have been popular with collectors and owners of period homes for a very long time, but especially the board of ordnance issue examples for naval warships. They represent a time long before most towns had established and well-equipped fire departments ready to respond at a moment’s notice to a house or shop fire, when people relied on their neighbours to come to their aid. The risk for catastrophe from fire was great. A single stand-alone house could be consumed in minutes. In towns, fire in densely populated neighbourhoods could quickly result in the destruction of dozens of buildings.

Between 1630 and 1700 Boston experienced at least six major fires that destroyed well over 200 buildings. Most fire buckets were likely purchased from merchant craftsmen who specialised in leather goods, or wholesalers who imported wares from England. The earliest reference for the sale of fire buckets in Boston comes from a 1743 newspaper where an advertisement from an unnamed merchant simply states, “A Parcel of Choice Fire Buckets to be sold.” it is very rare to find a mark or signature on a fire bucket that identifies its maker.  read more

Code: 25212

A Stunning Antique 18th Century Indonesian Silver Mounted Kris

Keris Melayu Semenanjong with a serpentine blade with 7 Luk [seven curves or waves]. A very good and rare example of a keris from the southern Malaysian peninsular region of Johor or Selangor. Handle in the jawa demam form. This form of hilt is common in central or southern Sumatra, as well as the Malay peninsular regions. The Minang variant is usually more upright with a more flaring top.
The top sheath in the typical Malay tebeng form, are made from very well selected kemuning woods with flashing grains. Bottom stem is likely made from well selected angsana woods with tiger?s stripe grains. It has a beautifully tooled silver sheath and a plain silver pendoko or ferrule completes the wonderful fittings.
Pamor patterns are arranged in the mlumah technique of the wos utah or scattered rice variations which is said to enhance the owner?s material well being. Traditionally the pamor material for the kris smiths connected with the courts of Yogyakarta and Surakarta originates from an iron meteorite that fell to earth at the end of 18th century in the neighborhood of the Prambanan temple complex. The meteorite was excavated and transported to the keraton of Surakarta; from that time on the smiths of Vorstenlanden (the Royal territories) used small pieces of meteoric iron to produce pamor patterns in their kris, pikes, and other status weapons. After etching the blade with acidic substances, it is the small percentage of nickel present in meteoric iron that creates the distinctive silvery patterns that faintly light up against the dark background of iron or steel that become darkened by the effect of the acids.  read more

Code: 22608

A Fabulous Javanese Kris With Pure Gold Snake God Symbol Onlaid on to The Fabulous Pamor Serpentine Blade

Probably 19th to early 20th century. In an esteemed London auction house, a most similar quality gold inlaid example, of the same age, sold three Decembers ago for just over £5,400 [inc commission]. This is simply one of the most beautiful we have seen on the market in over 20 years. A sarpa lumarka wavy blade with a gold naga [snake] in sangkelat [13 waves, or lok]. Ladrang form of wrangka hilt crosspiece [boat form] of a simply stunningly grained wood, which may well be Javan pelet, with a fine gilt metal sleeve covering the haft, with a most intricate and detailed pieced design on the obverse side. In Java, the metal sleeve is called pendokbunton, which is a full metal sleeve. The keris is considered a magical weapon, filled with great spiritual power. In Javanese there is a term "Tosan Aji" or "Magic Metal" used to describe the keris. The keris is replete with the totems of Malay-Indonesian culture of hindu and islam. The blade is a mixture of meteoric steel and nickel According to traditional Javanese kejawen, kris contain all the intrinsic elements of nature: tirta (water), bayu (wind), agni (fire), bantolo (earth, but also interpreted as metal or wood which both come from the earth), and aku (lit: "I" or "me", meaning that the kris has a spirit or soul). All these elements are present during the forging of kris. Earth is metal forged by fire being blown by pumped wind, and water to cool down the metal. In Bali, the kris is associated with the naga or dragon, which also symbolizes irrigation canals, rivers, springs, wells, spouts, waterfalls and rainbows; thus, the wavy blade symbolizes the movement of the serpent. Some kris have a naga or serpent head carved near the base with the body and tail following the curves of the blade to the tip. A wavy kris is thus a naga in motion, aggressive and alive; a straight blade is one at rest, its power dormant but ready to come into action.

In former times, kris blades were said to be infused with poison during their forging, ensuring that any injury was fatal. The process of doing so was kept secret among smiths. Different types of whetstones, acidic juice of citrus fruits and poisonous arsenic bring out the contrast between the dark black iron and the light coloured silvery nickel layers which together form pamor, damascene patterns on the blade. The distinctive pamor patterns have specific meanings and names which indicate the special magical properties they are believed to impart  read more

Code: 22745

A Quite Rare Danish M1889 Krag-Jorgensen Knife Bayonet, Early Model by Weyersberg

Single-fullered spear point blade, forged together with the entire hilt as one piece of steel. Chequered black leather grips secured by two steel rivets. Black leather scabbard with steel mounts at the throat and chape. Unique locking mechanism, consisting of an integral locking catch on the scabbard, and sprung release lever on the hilt.

The ricasso of the blade is stamped with a ‘king’s head’ and ‘knight’s helm’ marks, over ‘W. K & C’, which stands for the maker Weyersberg, Kirschbaum & Co. of Solingen, Germany. Below this on the rim of the grip is stamped a crown over ‘91’, which means this bayonet was produced in 1891.

The pommel is stamped on one side with a unit mark ‘. to the th Battalion, over a cancelled unit mark ‘B ’ to the th Battalion, and on the other side with the item number ‘’. The chape finial of the scabbard is stamped ‘B’ to the rd Battalion and on the other side with ‘’.

The leather grips mark this out as the early version of this bayonet, which was made in Germany. The later and more common version was introduced in 1892: made in Denmark, it had wooden grips, which held up better to heavy use and wet conditions. Those bayonets of the early model whose grips wore out also received wooden replacements. The Danes were the first nation to adopt the Norwegian-designed Krag-Jorgensen rifle, followed by the United States and Norway. The blade is superbly bright The hilt and pommel have light, even patination. The leather grips have some light handling wear to the chequering. overall in great condition for age.  read more

Code: 25180

19th Century, Antique, Mandingo Mandinka Chief's Slave and Gold Trader's Sword With Tattooed-Leather Covered Wooden Scabbard

A most scarce and original African slave and gold trader chieftain's sword

The Manding (Mandingo) are West African people. Their traditional slaver's sword comprises a sabre like blade, a guardless leather grip and wide expanded scabbard with exquisite tattooed leather work.
This example is a fine example of very nice quality and most finely tattooed.

It has a 16 inches long curved blade, leather grip and leather scabbard with leaf shaped widening tip, entirely tooled tattooed and decorated. Of special interest is the finely bound and decorated leather work. These weapons are well known for their rare leather-work and the tattooing applied to the leather of the scabbards. The iron work skills are of black-smith quality.

Slave raiding, capture and trading in the Mandinka regions existed in significant numbers long before the European colonial era, as is evidenced in the memoirs of the 14th century Moroccan traveller and Islamic historian Ibn Battuta. Slaves were part of the socially stratified Mandinka people, and several Mandinka language words, such as Jong or Jongo refer to slaves. There were fourteen Mandinke kingdoms along the Gambia River in the Senegambia region during the early 19th century, for example, where slaves were a part of the social strata in all these kingdoms.

Scholars have offered several theories on the source of the transatlantic slave trade of Mandinka people. According to Boubacar Barry, a professor of History and African Studies, chronic violence between ethnic groups such as Mandinka people and their neighbours, combined with weapons sold by slave traders and lucrative income from slave ships to the slave sellers, fed the practice of captives, raiding, manhunts, and slaves. The victimised ethnic group felt justified in retaliating. Slavery was already an accepted practice before the 15th century. As the demand grew, states Barry, Futa Jallon led by an Islamic military theocracy became one of the centres of this slavery-perpetuating violence, while Farim of Kaabu (the commander of Mandinka people in Kaabu) energetically hunted slaves on a large scale. Martin Klein (a professor of African Studies) states that Kaabu was one of the early suppliers of African slaves to European merchants

Many blades were taken by the Mandingo and fitted from European weapons, such as sabres and short cutlasses. .

In general, these remain primarily considered Mandingo weapons, and from regions in Mali. These were of course invariably mounted with European sabre blades. Mandingo Tribe (also known as the Mandinka, Mande, or the Malinke Tribes) were the traders of the African West Coast, trading primarily in gold and slaves.
In 1324, Mansa Musa who ruled Mali, went on Hajj pilgrimage to Mecca with a caravan carrying gold. Shihab al-Umari, the Arabic historian, described his visit and stated that Musa built mosques in his kingdom, established Islamic prayers and took back Maliki school of Sunni jurists with him. According to Richard Turner – a professor of African American Religious History, Musa was highly influential in attracting North African and Middle Eastern Muslims to West Africa

Picture in the gallery of a Mandingo Slave Trader Chieftain, standing next to his boy sword bearer, carrying his very same form of 'tattooed' sword. One, from an original collection of weapons we recently acquired.

Overall the leather on this sword in in exceptional condition and beautifully decorated.

Early medeavil painting in the gallery of Mansa Musa's visit to Mecca in 1324 CE with large amounts of gold, that not unsurprisingly attracted many Middle Eastern Muslims and Europeans to Mali.  read more

Code: 17969

A Stunning Antique, 19th Century, Colonial Walking Stick of Carved and Turned Horn, Inlaid With Circular Pattern Design

A heavy quality stick of most attractive form and fine quality. Every other portrait of a Georgian, Victorian, or Edwardian gentleman, shows some nattily dressed fellow with a walking stick pegged jauntily into the ground or a slim baton negligently tucked under the elbow. The dress cane was the quintessential mark of the dandy for three centuries, part fashion accessory, part aid to communication, part weapon, and of course, a walking aid. A dandy, historically, is a man who places particular importance upon physical appearance, refined language, and leisurely hobbies, pursued with the appearance of nonchalance in a cult of self. A dandy could be a self-made man who strove to imitate an aristocratic lifestyle despite coming from a middle-class background, especially in late 18th- and early 19th-century Britain.

Previous manifestations of the petit-maitre (French for "small master") and the Muscadin have been noted by John C. Prevost, but the modern practice of dandyism first appeared in the revolutionary 1790s, both in London and in Paris. The dandy cultivated cynical reserve, yet to such extremes that novelist George Meredith, himself no dandy, once defined cynicism as "intellectual dandyism". Some took a more benign view; Thomas Carlyle wrote in Sartor Resartus that a dandy was no more than "a clothes-wearing man". Honore De Balzac introduced the perfectly worldly and unmoved Henri de Marsay in La fille aux yeux d'or (1835), a part of La Comedie Humaine, who fulfils at first the model of a perfect dandy, until an obsessive love-pursuit unravels him in passionate and murderous jealousy.

Charles Baudelaire defined the dandy, in the later "metaphysical" phase of dandyism, as one who elevates esthetics to a living religion, that the dandy's mere existence reproaches the responsible citizen of the middle class: "Dandyism in certain respects comes close to spirituality and to stoicism" and "These beings have no other status, but that of cultivating the idea of beauty in their own persons, of satisfying their passions, of feeling and thinking Dandyism is a form of Romanticism. Contrary to what many thoughtless people seem to believe, dandyism is not even an excessive delight in clothes and material elegance. For the perfect dandy, these things are no more than the symbol of the aristocratic superiority of mind."

The linkage of clothing with political protest had become a particularly English characteristic during the 18th century. Given these connotations, dandyism can be seen as a political protest against the levelling effect of egalitarian principles, often including nostalgic adherence to feudal or pre-industrial values, such as the ideals of "the perfect gentleman" or "the autonomous aristocrat". Paradoxically, the dandy required an audience, as Susann Schmid observed in examining the "successfully marketed lives" of Oscar Wilde and Lord Byron, who exemplify the dandy's roles in the public sphere, both as writers and as personae providing sources of gossip and scandal. Nigel Rodgers in The Dandy: Peacock or Enigma? Questions Wilde's status as a genuine dandy, seeing him as someone who only assumed a dandified stance in passing, not a man dedicated to the exacting ideals of dandyism.

36.5 inches  read more

Code: 15659

A Beautiful Antique African Tribal Carved Paddle-Spear Possibly of the Itsekiri People Or Even Benin

One of a matched pair we acquired but we are selling separately. In carved native wood with geometric carving covering one paddle side, the other side is different . This is a dance paddle of the kind used in ceremonies by the Itsekiri people of the Niger delta. The river was at the centre of tribal society and economy – it provided food and transport for the communities who lived in the area. Canoes were an extremely important part of traditional society and so the paddle was an important symbol for prosperity. Local people relied on the river for their quality of life and believed in water spirits. This paddle is decorated with intricate carving and may have been used in ceremonial dances. Alternatively, it may have been made for trading with Europeans as ethnic objects became fashionable possessions. Although African, like Oceanic art it is often infused with ancestral spirits, as well as spirits of water, air and land. These spirits are contacted in ceremonies to ensure fertility, or invoke protection from famine, disease or enemies.

Sometimes these invocations serve extremely practical purposes. There was a ceremony in Papua New Guinea where ancestral spirits were activated in a carved wooden crocodile. Men carrying the crocodile were then led, like people holding a divining rod are led, to the home of a local murderer.
African and Oceanic art is not only made for decoration. It is made to be used as a tool in the culture. Cubist painters, and especially Surrealists, were moved by the power of Oceanic abstractions, as they were by traditional African art . This wonderful piece would make a stunning additional display of object d’art in any setting, albeit traditional or contemporary  read more

Code: 17919

A Most Interesting & Beautiful Quality Victorian Walking Cane. With a Florid Repousse Silver Top, Carved Spiral Haft With Carved Bullet Inlays

Carved spiral twist body with a cross-hatched top section. The dress cane was the quintessential mark of the dandy for three centuries, part fashion accessory, part aid to communication, part weapon, and of course, a walking aid. A dandy, historically, is a man who places particular importance upon physical appearance, refined language, and leisurely hobbies, pursued with the appearance of nonchalance in a cult of self. A dandy could be a self-made man who strove to imitate an aristocratic lifestyle despite coming from a middle-class background, especially in late 18th- and early 19th-century Britain.

Previous manifestations of the petit-maitre (French for "small master") and the Muscadin have been noted by John C. Prevost, but the modern practice of dandyism first appeared in the revolutionary 1790s, both in London and in Paris. The dandy cultivated cynical reserve, yet to such extremes that novelist George Meredith, himself no dandy, once defined cynicism as "intellectual dandyism". Some took a more benign view; Thomas Carlyle wrote in Sartor Resartus that a dandy was no more than "a clothes-wearing man". Honore De Balzac introduced the perfectly worldly and unmoved Henri de Marsay in La fille aux yeux d'or (1835), a part of La Comedie Humaine, who fulfils at first the model of a perfect dandy, until an obsessive love-pursuit unravels him in passionate and murderous jealousy.

Charles Baudelaire defined the dandy, in the later "metaphysical" phase of dandyism, as one who elevates esthetics to a living religion, that the dandy's mere existence reproaches the responsible citizen of the middle class: "Dandyism in certain respects comes close to spirituality and to stoicism" and "These beings have no other status, but that of cultivating the idea of beauty in their own persons, of satisfying their passions, of feeling and thinking Dandyism is a form of Romanticism. Contrary to what many thoughtless people seem to believe, dandyism is not even an excessive delight in clothes and material elegance. For the perfect dandy, these things are no more than the symbol of the aristocratic superiority of mind."

The linkage of clothing with political protest had become a particularly English characteristic during the 18th century. Given these connotations, dandyism can be seen as a political protest against the levelling effect of egalitarian principles, often including nostalgic adherence to feudal or pre-industrial values, such as the ideals of "the perfect gentleman" or "the autonomous aristocrat". Paradoxically, the dandy required an audience, as Susann Schmid observed in examining the "successfully marketed lives" of Oscar Wilde and Lord Byron, who exemplify the dandy's roles in the public sphere, both as writers and as personae providing sources of gossip and scandal. Nigel Rodgers in The Dandy: Peacock or Enigma? Questions Wilde's status as a genuine dandy, seeing him as someone who only assumed a dandified stance in passing, not a man dedicated to the exacting ideals of dandyism. 31.5 inches long  read more

Code: 23242