1st-3rd century AD. A flat-section discoid mount, raised decorative scene of a hydra and rearing lion inbat, low-relief swirls in the field, geometric border around; two piercings for attachment. 13 grams, 92mm wide (3 1/2"). Collection formed in the 2000s. Property of an English gentleman. The two holes in the upper part of the plaque support the possibility that it was ed as horse phalera. The image of a Hydra fighting a lion could be a transliteration of the myth of Herakles, wearing lionskin, killing the monster in his second labour. However, the iconography of this mythical fight is not only of Greek origin, but has its roots in the Mesopotamian legend of the duel between Tishpak and a dragon serpent creature of immense proportions. In the book of Ezekiel (32), the Jewish God is the Divine Warrior conquering the lion and the mythical beast dragon, the tannin. The Jewish God in the Bible is given lionesque attributes when he roars (Amos 1:2, andmands lions: 1 Kings 20:36"). The lion is also ed as metaphor for God's destructive power (Isaias 31,4"). This topic, of Semitic origin, could have been adopted by the Seleucid workshops and was probably widespread among the Sarmatians. In Christian faith, the return of Christ is depicted as the return of the lion of Judah who kills the evil dragon of the Book of Revelation. [No Reserve]