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Journal articles on the topic 'Amulets'
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1
Kiyanrad, Sarah. "Sasanian Amulet Practices and their Survival in Islamic Iran and Beyond." Der Islam 95, no. 1 (March 22, 2018): 65–90. http://dx.doi.org/10.1515/islam-2018-0003.
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Abstract: As an element of material culture and popular belief, amulets reflect the religious and cultural identity of their producers and/or wearers. However, they may also testify to centuries-old iconographical (and textual) traditions. To remain effective and to meet the prevailing religious concepts of the time, those ancient amuletic iconographies and textual elements needed to be reinterpreted. This article takes a look into continuities between Sasanian and Islamic amulet culture in Iran, focusing on the technique of binding and sealing forces referred to on many Late Antique and Islamic amulets.
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Sargsyan, Lusine, and Davit Ghazaryan. "Armenian Amulets from the Collection of Armenian Orthodox Diocese in Baghdad." Incantatio. An International Journal on Charms, Charmers and Charming 9 (December 2021): 42–79. http://dx.doi.org/10.7592/incantatio2020_9_sargsyan_ghazaryan.
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This study is dedicated to the Armenian manuscript and printed Amulet1 of the Armenian Diocese of Baghdad (DAOB). In this collection of early printings, there are two printed Amulets in scroll (Pr. n. 14, second half of the 19th century and Pr. n. 15, A.D. 1716). The third Amulet is a manuscript written in 1736 in the city of Erzrum (Karin) for a certain Ohan (Ms. n. 13). The scanned copies of these amulets are currently available through the website of Hill Museum and Manuscript Library (HMML).2 Since this paper is the first study of these amulets, it presents them in terms of codicology and bibliographical study and discusses their decoration. The study of some iconographic details will help to reveal the practice of using amulets and their meaning, considering them as a representation of Armenian “folklore-art”, since scribes and miniaturists were partly free to choose texts and decorate them, even they were mostly works of the priesthood.3 It should be noted that as artifacts of the same genre, having a purpose of protection of their owners using incantations and prayers, very often the content and decoration of these three Amulets have similarities. From this point of view, Ms. n. 13 (A.D. 1736) and Pr. n. 15 (A.D. 1716) are more relevant to each other both in content and, accordingly, in decoration. A selection of prayers and illustrations to them show almost the same structure, and for the printed Amulet, we can certainly argue that such structure was typical (but not limited) for the printed Amulets in the Armenian tradition from the 18th to 19th centuries. Despite some similarities with two previous Amulets, the Pr. n. 14 (19th century) represent another structure of content and its decoration. It is enriched with prayers and illustrations which does not exist in mentioned above two examples of the 18th century. E.g. engravings depicting the life of Christ (Annunciation, Birth of Jesus Christ, Baptism, Resurrection, etc.), or portraits of the evangelists, accompanied by the passages from their Gospels. Our research shows that the publishers of this Amulet had an eighteenth-century prototype and took an innovative approach using Western art engravings.
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Cho, Kumoon. "A study on ways to utilize the cultural contents of amulets as a basic faiths." Barun Academy of History 17 (December 31, 2023): 147–86. http://dx.doi.org/10.55793/jkhc.2023.17.147.
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The content of this paper is a study on the amulets on which our basic faiths are based. Amulets have a preconceived notion of superstition. The amulet, however, is a symbolic image shaped to fulfill man's earnest desire. Amulets have been used for self-defense since prehistoric times to escape religious values, fear and anxiety around humans. Not only old people used amulets. Today, amulets are in our lives. It is used for the psychological stability that prevents and blessed many people in many parts of society. This is why we should not overlook the amulets or dismiss them only as superstitions, but inevitably study them.
Therefore, the purpose of this paper is to correct some of the inconvenient truths or misunderstandings about the truth about amulets. And by properly understanding the amulets created from basic faiths, I found a way to utilize amulets as part of folk culture in a modern way. In addition, I wanted deal with a possibility of developing this into modern cultural content.
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Devi Suci Windariyah and Maskud. "FOR GOLD AND THE BLESSING OF GOD: THE RATIONAL CHOICE FOR USING THE RABU WEKASAN AMULET IN THE EAST JAVANESE MUSLIM COMMUNITY." Al'Adalah 26, no. 2 (December 29, 2023): 283–96. http://dx.doi.org/10.35719/aladalah.v26i2.376.
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Several scholars have different opinions regarding the law of the Rabu Wekasan amulet that lives in the Javanese Muslim community. However, despite these differences, the East Javanese Muslim community still carries out and uses amulets to carry out these rituals. This research aims to determine amulet users' perspectives on life, mindset, and worldviews, especially in the Sempen, Sumbertengah, Mumbulsari, and Jember communities. Researchers use a rational choice theory where a person's actions are primarily determined by values or choices using data collection techniques such as interviews, observation, and documentation. The research results reveal three typologies of amulet users' mindsets: 1) Tabarrukan, using the Rabu Wekasan Amulet as a wasilah (intermediary) to ask for protection from Allah; 2) Economic aspect, using Rabu Wekasan amulets to protect their economic level from losses; and 3) Social aspect: using Rabu Wekasan amulets to maintain peace and public health.
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Tuerk-Stonberg, Jacquelyn, and Jordan Bardzik. "Epigraphy, Image, and Material: The Strategic Power of the Word “And” on Byzantine Uterine Amulets." Magic, Ritual, and Witchcraft 18, no. 3 (December 2023): 333–63. http://dx.doi.org/10.1353/mrw.2023.a930892.
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Abstract: In the context of social taboos excluding bleeding women from church spaces, a Byzantine uterine amulet references the gospel story of the healing of the bleeding woman for those needing alternative means for aid. The word “and” begins its Greek inscription. This seemingly insignificant detail signals a resourceful and local application of authoritative tradition, rather than a rote or mistaken reproduction of the gospel text. The amulet’s specific use of “and” contributes in multiple ways to the amulet’s authority through its materiality, recitation, repetition, and embodiment. The amulet repackages the healing of the bleeding woman within its own text, images, and material, bringing new authority parallel to – and even in place of – church access. This essay explores the epigraphic grammatical peculiarity of beginning with “and” as an intentional, meaningful transformation of gospel rhetoric into power for the individual, with implications for a niche epigraphic tradition on this and other uterine amulets.
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Junpitakchai, Jantra. "SUBSTANCE OF AMULETS AND CULTURAL DUTY." PEOPLE: International Journal of Social Sciences 9, no. 3 (November 15, 2023): 36–52. http://dx.doi.org/10.20319/pijss.2023.93.3652.
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Since ancient times, each culture had an object called an “amulet” as a spiritual anchor to protect people from negative energy, evil, and injury. Humans were born in the world, and they need to confront many things for living their lives and survival. These things occurred with fear, pain, suffering, and others. Hence, amulets were created to strengthen mental power for getting ready to fight against what humans were unable to overcome. Humane belief in amulets has been passed down from generation to generation until today, the era of technological advancement and goodness. Those prosperities are a tool that humans can use to eliminate problems and feelings reasonably, such as small Buddha images, amulets, and symbols in different forms. Thus, this article aims to reveal knowledge or some theoretical opinions to support the legitimacy of amulet art containing history, art, culture, and phenomena by proof and references from research studies that present the importance of objects or amulet art in terms of how they have an effect or produce any factor on humans and what is the main purpose of amulet art that can be proven by scientific theories (scientific tools) from utilization and mental development and restoration rather than credulity.
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Suwanto Suwanto. "Makna Dibalik Perilaku Umat Buddha Dalam Mengoleksi Amulet (Studi Kasus: Umat Buddha Di Vihāra Jakarta Dhammacakka Jaya dan Umat Buddha Di Vihāra Buddha Metta Arama)." Dhammavicaya : Jurnal Pengkajian Dhamma 7, no. 1 (July 20, 2023): 39–47. http://dx.doi.org/10.47861/dhammavicaya.v6i1.371.
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The author looks at the habits of Buddhists at the Jakarta Dhammacakka Jaya Vihara and Metta Arama Buddhist Viharas who wear necklaces in the form of pendants, bracelets so that the authors can formulate research problems in this thesis, namely: 1). What is the meaning behind the behavior of Buddhists in collecting amulets? In writing this thesis, the researcher uses the research method used is a qualitative method. The results of this study are (1) that amulets are objects with various shapes, which can be in the form of pendants, bracelets, rings, which have different functions, purposes and benefits, adapted to certain conditions. (2) amulet is a cultural tradition that has different forms and is only a symbol not as a talisman. According to Buddhism, this amulet is not allowed because the Buddha said to avoid things that are believed to be auspicious, amulets (amulets for today) as a means of seeking life's necessities. The Buddha gave priority to developing the mind in order to become more virtuous and wise and to practice the Noble Eightfold Path in order to be free from Dukkha.
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Langi, Kezia Clarissa, Setiawan Sabana, Hafiz Aziz Ahmad, and Dian Widiawati. "Killer’s Fashion: Transforming the Potential of Nias Saber’s Amulets into Indonesian Fashion Accessories." Humaniora 11, no. 2 (July 30, 2020): 121–28. http://dx.doi.org/10.21512/humaniora.v11i2.6416.
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The research was conducted to discover the potential of Nias saber’s amulets into fashion accessories and to introduce the tradition of Nias saber’s amulets into society. Nias war costume had its unique way of distinguishing each other and gaining a spiritual strength, which was to accessorize its war costume with small amulets. This tradition was a new inspiration for developing a fashion look with local identity. Exploring Indonesian culture in the form of fashion accessories was done in order to extract Indonesian potential in the fashion industry. Styling small ‘amulets’ into clothing could elevate one’s look while gaining a local meaning. The research applied a qualitative method with data collected through interviews, literature studies, and field research. The outcome of the research shows that Nias war costume’s amulet can be an inspiration for today’s fashion accessories that serve traditional meaning to the wearer.
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Fatonah, Fatonah. "Pemaknaan Jimat Sebagai Simbol Religi Bagi Mahasiswa Jepang." Jurnal Komunikasi Global 7, no. 1 (July 1, 2018): 53–67. http://dx.doi.org/10.24815/jkg.v7i1.10500.
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This research started with the idea that many Japanese are not concerned with religious status. The Ippen monks in the 13th century made the concept of religion simpler for Japanese society through the use of amulets as religious symbols that were finally accepted by Japanese society. This study aims to determine the meaning, motives, and influence of amulets on the attitude and behavior of Japanese using qualitative methods with phenomenology approach and the theory of symbolic interaction. Data analysis techniques were in-depth interviews, participant observation, and documentation. The results of this study show that the amulets have a deep meaning including happiness, academic achievement, safety travel, health, success, and security. While the reason for having an amulet is to avoid danger and maintain safety, grow self-esteem, pass the test, be able to enter university, as a guard and protector, or to find a partner to get married. Religion, sex, and age influence Their attitude and behavior in the meaning of amulets. So it can be concluded that the view of the Japanese on the meaning of religion is not so important. They still carry God in their lives through the simplest way of omamori as a religious symbol in their self-concept. Keywords: Religion, Amulet, Omamori, Culture, Japan
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Лапшин, А. Г. "ABOUT IMITATION OF «SUZDAL HYSTERA-AMULET»." Archaeology of Vladimir-Suzdal land, no. 12 (December 25, 2022): 131–39. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-387-9.131-139.
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Ближайшей аналогией «Суздальскому змеевику» является «составной каменный змеевик» из коллекции А. А. Бобринского. Эти два амулета сближает иконография, материал, надписи на русском языке. Амулет А. А. Бобринского принято считать антикварной подделкой. Однако компаративный анализ амулетов позволяет заключить, что «составной каменный змеевик» является не подделкой, но аналогией «Суздальскому змеевику», относится к категории изделий медицинского назначения и воплощает медицинскую традицию с историей более 2000 лет. The closest analogy to the «Suzdal hystera-amulet» is the «composite stone hystera-amulet» from the collection of A. A. Bobrinsky. These two amulets are brought together by iconography, material, inscriptions in Russian. The amulet of A. A. Bobrinsky is considered to be an antiquarian imitation. However, results of comparative analysis of both amulets bring us to conclude that the «composite stone hystera-amulet» is not an immitation, but an analogy to the «Suzdal hystera-amulet», belongs to the category of medical device and embodies a medical tradition with a history of more than 2000 years.
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Kwiecien, Kanyarat, Yuttana Jaroenruen, Jaturong Chitiyaphol, and Nattapong Kaewboonma. "Developing A Semantic Ontology to Represent Knowledge About Thai Amulets." International Journal of Religion 5, no. 11 (July 9, 2024): 3431–44. http://dx.doi.org/10.61707/6s4y4j34.
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This study aims to construct a comprehensive ontology for Thai amulets that accurately encapsulates the scope of knowledge, structure, and concepts pertaining to this subject. The ontology development process encompasses three primary stages. The initial stage involves gathering expertise from specialists and relevant literature on Thai amulets. The subsequent stage examines individuals interested in amulets' behavior and information requirements. The final stage entails the creation of the ontology using the Protege program. This process is subdivided into three main tasks: 1) defining the objectives of the ontology, 2) constructing the ontology, and 3) evaluating the ontology. The development of the amulet knowledge ontology resulted in the establishment of 17 main classes and 20 subclasses. Structural efficiency was assessed using the OntOlogies Pitfall Scanner (OOPS!). Understanding the structural integrity of the amulets facilitates their dissemination and community utilization. Expert evaluations indicate that the ontology achieved a comprehensive efficiency rating of 4.63. Additionally, creating a semantic search system is deemed suitable for further development.
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Mordà, Barbara. "Foot-amulets: a possible amuletic value." Buried History: The Journal of the Australian Institute of Archaeology 47 (January 1, 2012): 67–70. http://dx.doi.org/10.62614/6057c931.
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A number of foot-shaped objects have been found in Bronze Age graves in the region of Messará, Crete. Previous scholars have suggested they may be amulets or talismans. One hypothesis advanced in the late 1960s proposed that they gave protection from poisonous snakes bites and were connected to the Minoan Snake Goddess cult. This paper reports on a new interpretative hypothesis for these objects based on an analysis of ancient sources, and paleontological and herpetological research. It also draws attention to analogous findings from Egyptian contexts, contemporary to those of Minoan Crete, to search for possible origins and typological relationships for the so called foot-amulets.
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Saprykina, Irina, Elzara Khairedinova, Sergey Kichanov, Anton Rutkauskas, Nadezhda Belozerova, and Denis Kozlenko. "Golden Amulet-boxes and their Contents from the Excavations of the Roman Time Burial Ground Frontovoe 3." Stratum plus. Archaeology and Cultural Anthropology, no. 4 (August 2022): 167–81. http://dx.doi.org/10.55086/sp224167181.
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This article is devoted to the results of a comprehensive study of the finds of three gold amulet-boxes with preserved contents from the excavations of the Roman time burial ground Frontovoe 3 (Nakhimovsky district of Sevastopol). For amulets, an analysis of the chemical composition of gold was performed by XRF, and their structural elements were studied by neutron tomography (especially the soldered areas). Analysis of the internal contents, preserved in all three amulet-boxes, was carried out by neutron diffraction and Raman spectroscopy. As a result, it was found that sulfur (α-S8) was inside the sealed amulet-boxes. In our opinion, the sulfur placed inside the amulet-boxes performed several functions, primarily ritual: it endowed the object with properties that protect against evil forces. At the same time, filling the hollow amulets with sulfur created a frame for the item, allowing it to remain intact for a long time and serve as an excellent piece of jewelry.
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Johnson, Madeleine, and Evariste Fongnzossie. "Ethnobotanical Survey of Plants Used as Amulets Among the Banen Ethnic Group in Ndiki Sub-Division (Centre Region of Cameroon)." Acta Universitatis Agriculturae et Silviculturae Mendelianae Brunensis 68, no. 4 (2020): 741–53. http://dx.doi.org/10.11118/actaun202068040741.
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An ethnobotanical survey was carried in Ndiki sub-division of the Central Region of Cameroon to collect information on the use of plants in the manufacture of amulets among the Banen ethnic group. Focus group discussions and interviews were carried out from 2004 to 2010 and from 2013 to 2015 with a total of 50 respondents (34 men and 16 female) to gather information about local names of plants used, type of management (wild/cultivated), availability (common, sporadic, rare), existing threats, part(s) used, preparation methods, effects of amulets, associated taboos/beliefs, etc. A total of 11 plant species were recorded as used as amulet. They include Aframomum melegueta (Zingiberaceae), Cissus aralioides (Rubiaceae), Costus afer (Zingiberaceae), Euphorbia kamerunica (Euphorbiaceae), Imperata cylindrica (Poaceae), Kigelia Africana (Bignoniaceae), Morinda morindoides (Bak) Milne-Redh (Rubiaceae), Ornithogalum sp. (Amaryllidaceae), Pentaclethra macrophylla (Mimosaceae), Platycerium angolense (Polypodiaceae), Trachyphrynium braunianum (Maranthaceae). The amulets are used to protect people and their property, inflict sentiments of respect and fear. In case of violation, the perpetrator faces diverse punishments including suddenly seeing a big snake, hearing of a deafening scream in their ears, various evil and skin diseases. He can be healed upon confession of his wrongdoing to the owner of the amulet. This study shows that the traditional knowledge on amulets is an important part of the living habits and culture of Banen people who still have a strong belief in their efficacy.
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Khairedinova, Elzara. "Byzantine Healing Amulets from Southwestern Crimea." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 82–99. http://dx.doi.org/10.15688/jvolsu4.2020.6.6.
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Introduction. The article presents two unique items from the Southwestern Crimea – a bronze finger ring with an image of a lion-headed serpent Chnoubis, originating from a female burial of the first quarter of the 7 th century of the Gothic-Alanian burial ground near the village of Luchistoye, and a bronze medallion, which was found in the area of the village of Goncharnoye, with magic signs, formulas and an image of Chnoubis, which is tied to an altar, fighting a snake. Methods. According to some similar findings from the territory of the Eastern Roman Empire, the ring and the medallion are attributed to the group of Byzantine medical amulets. The amulets of the Early Byzantine time demonstrate continuity with pre-Christian magical practices, therefore, late ancient magical gems and texts were involved to decipher the plots and inscriptions engraved on those amulets. Analysis. The finger ring was intended to improve digestion and to treat diseases of a digestive tract. The woman who owned the item was wearing it in a chest necklace, at the level of her stomach – just as it was recommended in medical treatises to wear amulets for abdominal pain. The medallion was a complex amulet intended for women. Chnoubis in the scene of fighting the snake and the spell ÐÉÍÏ are depicted on both sides of the medallion. In one case, Chnoubis is a guardian of a stomach and a fighter against diseases of the digestive tract, whose actions are enhanced by the three times repeated spell ÐÉÍÏ, which contributes to better digestion. In the second case, Chnoubis is a defender of women’s health, and the disappearing word ÐÉÍÏ should help stop pathological uterine bleeding. The action of the amulet is enhanced by a formula against demons that cause disease, and its healing properties are confirmed by the inscription ÕÃÉÁ (health). Such an amulet should be worn suspended from the neck by a long cord, or fastened to the belt. Results. Both items belong to the group of medical magic amulets. They were brought from the Eastern Mediterranean provinces of the Empire, where in the 6th – 7th centuries there were magic amulets similar in form and repertoire of protective means. The appearance of such items among the Gothic-Alanian population of the Southwestern Crimea is not surprising. The influence of the Byzantine civilization on all aspects of the life of the local population in the Early Middle Ages can be traced both from written sources and from numerous archaeological findings.
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Smoak, Jeremy D. "May Yhwh Bless You and Keep You from Evil: The Rhetorical Argument of Ketef Hinnom Amulet I and the Form of the Prayers for Deliverance in the Psalms." Journal of Ancient Near Eastern Religions 12, no. 2 (2012): 202–36. http://dx.doi.org/10.1163/15692124-12341238.
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Abstract Most of the attention that the two silver amulets discovered at Ketef Hinnom Jerusalem have received in recent scholarship has centered upon their date and relationship to the biblical texts. This is due in part to the fact that both amulets preserve formulations of the biblical Priestly Blessing from Numbers 6:24–26. The new edition of the amulets published in 2004, however, provides impetus for new questions about the form of the incantations on the amulets and what the magical objects tell us about ancient Judahite apotropaic practices. In particular, the new edition provides a clearer picture of the content and form on both amulets. In turn, the new edition paves the way for a better understanding of how the incantations functioned as magical texts, which attempted to make an argument about their own efficacy as apotropaic objects. Despite this fact, few studies have devoted sufficient to the overall form and content preserved in the incantations. The following paper will describe the content and structure of the incantation on Amulet I and argue that the specific statement made therein provides a unique glimpse into the argument of magical texts in ancient Judah. Finally, the following paper will also briefly compare the content and structure of the incantation to several Psalms that petition Yhwh for protection against various ills. Such a comparison reveals that there may have been more fluidity between magical formulae and ancient Judahite prayer traditions than previously recognized.
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Khan, M. Karim, Reeva Aireen Busreea, and Masumatun Noor. "Amulet & Health." Community Based Medical Journal 6, no. 2 (September 10, 2017): 3–5. http://dx.doi.org/10.3329/cbmj.v6i2.54722.
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Amulet use is global but it is more prevalent in SEA. Use of amulet in Bangladesh is quite common as well. In case of children it is being used for protecting children from all types of diseases & from all danger. The study was done in Community Based Medical College Hospital Bangladesh Pediatric ward in the month of 5th January, 15 to 8th January 15. It was a cross sectional descriptive type of study. Study population 82 admitted children age between six months to sixty months, average ±18.37 months. Amulets were found in 29.26%, Male 62.50%, female 37.50%. Average cost involvement $1.5 for each amulet. Most of the respondent mother were literate but from low socioeconomic condition. Cause of using amulet mostly, to protect child from diseases & from all dangers according to respondent mother. Amulets were given by grand father or mother, Imam of mosque or by Kabiraj. In response to a question whether it is really protective to child or not, about 40% told that it is effective & the others were not sure or reluctant to pass any comment.
CBMJ 2017 July: Vol. 06 No. 02 P: 03-05
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Kilroe, Loretta. "Carrying Inundation Blessings: A Discussion of Pilgrim Flask Amulets in Ancient Egypt." Journal of Egyptian History 15, no. 2 (December 6, 2022): 170–206. http://dx.doi.org/10.1163/18741665-bja10016.
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Abstract Pilgrim flasks were a ceramic form that first appeared in Egypt in the Eighteenth Dynasty. A small quantity of faience amulets in the shape of pilgrim flasks are known in several museum collections, but have not been studied in detail. The amulets are standardized in material and shape and, based on the limited contextual information, likely reflect a specific aspect of local belief, especially since their worn surface and bail for stringing suggests they were worn and touched regularly. It is suggested that these amulets are chronologically restricted and date between the Third Intermediate Period and Late Period, and are related to the contemporary appearance of New Year’s Flasks – a type of pilgrim flask predominantly made in faience and thought to be for celebration of the Nile inundation. By presenting a macro-focus on a little-known amulet type, it is hoped this study will expand our understanding of religious ideology, symbolic meaning, and the changing socio-cultural context in the Third Intermediate Period.
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Kalmring, Sven. "A new Throne-Amulet from Hedeby." Danish Journal of Archaeology 8 (October 1, 2019): 1–9. http://dx.doi.org/10.7146/dja.v8i0.110965.
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In 2017 a throne-amulet made from bone, once retrieved from the diggings of harbour excavation 1979/80 in Hedeby, was committed to the Wikinger Museum Haithabu. It constitutes the second specimen known from the site and fits well into the larger group of throne-amulets known from south-eastern Scandinavia. The academic discussion of these amulets as devotional pagan objects either in connection with the worship of Óðinn or else as thrones of vǫlur is controversial. The piece from Hedeby harbour does not seem to depict the typical block-chair, though, but is about the first indication for the existence of Viking-age barrel-chairs used continuously until Early modernity.
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Rowe, Ignacio Márquez. "Ceramic stamp-seal amulets in the shape of the head of Pazuzu." Iraq 71 (2009): 151–59. http://dx.doi.org/10.1017/s0021088900000802.
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AbstractA new look at five stamp-seal amulets prompts the author to consider a particular type of Pazuzu-head amulet that has so far gone unnoticed and to publish for the first time the intaglio design on the reverse of one of them.
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Sakauchi, Tatsuo. "Amulets." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 693–98. http://dx.doi.org/10.4259/ibk.34.693.
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Will, Frederic. "Amulets." Res: Anthropology and aesthetics 49-50 (March 2006): 249–60. http://dx.doi.org/10.1086/resvn1ms20167707.
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Hull, Lynda. "Amulets." Iowa Review 23, no. 1 (January 1993): 126–28. http://dx.doi.org/10.17077/0021-065x.4240.
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Boer, Dick E. H. de. "Protego-proterreo. Making an Amulet by Mutilating a Manuscript." Quaerendo 41, no. 1-2 (2011): 112–25. http://dx.doi.org/10.1163/001495211x572094.
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AbstractThis contribution describes the way in which amulets functioned in the medieval Latin West at the intersection of magic, medicine and religion and the way in which they were made. A Pantaleon amulet from the late fifteenth or early sixteenth century serves as an example. This amulet has been cut out of a Bible leaf and still shows the essential text of the Last Supper, from Luke 22.
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Anggriana, Lathifah, Sovi Oktavia, Ridwan Rahmansyah, and Latifah Rahimah. "Jimat dan Mistisme Pengikut Tarekat Syattariyah di Sumatera Barat Abad Ke-19 M." Hijaz: Jurnal Ilmu-Ilmu Keislaman 1, no. 3 (March 31, 2022): 144–55. http://dx.doi.org/10.57251/hij.v1i3.913.
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This article aims to regulate the issues related to amulets and mysticism of the followers of the Syattariyah order in West Sumatra in the 19th century. The Syattariyah Order that entered and developed in West Sumatra has brought many changes in people's lives, one of which is the use of sharia-based amulets as a bulwark of self-defense and cure various diseases that are not detected with a doctor's stethoscope. This research uses historical methods through literature review of ancient manuscripts in the form of books left by the Syattariyah Order in the 19th century period and other literature relevant to the research topic. The Amulet the Power of Magic (1898), the digital collection of the British Library of London, is the primary source used among other ancient manuscripts from the relics of Surau Parak Laweh. In addition, secondary sources are also used in the form of literature from books and scientific articles that discuss amulets in Indonesia. From the results of the study, it was found that the development of the Syattariyah Order in Minangkabau was colored by a mixture of local culture with Islamic teachings so as to produce Islamic teachings that contain mystical elements, this mixture produced sharia-based amulets which are believed to be part of local wisdom that must be maintained and preserved from generation to generation.
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Bácskay, András, and Zoltán Niederreiter. "Notes on Two Amulets (Tyszkiewicz and de Serres) Inscribed with Sumerian Incantations." Altorientalische Forschungen 50, no. 1 (June 1, 2023): 6–11. http://dx.doi.org/10.1515/aofo-2023-0002.
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Abstract This study supplements a previous paper that we published in this periodical: The Tyszkiewicz Amulet, a Chalcedony Pendant Inscribed with an Incantation on Thorn Bush: Notes on an Early Sumerian Kultmittelbeschwörung, AoF 46, 174–185. It compares the Tyszkiewicz amulet to another similar amulet formerly kept in the de Serres Collection and proposes that the two objects originate from the same workshop. Although the de Serres amulet bears a different incantation from the Udug-ḫul series, the two amulets are strikingly similar with regard to physical as well as textual aspects, the latter including the incorporation of certain ‘zi-litany’ sections.
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Won-In, Krit, Songtam Suksawang, Sawet Intarasiri, Chom Thongleurm, Teerasak Kamwanna, and Pisutti Dararutana. "Characterization of Thai Amulets: A PIXE Study." Advanced Materials Research 324 (August 2011): 505–8. http://dx.doi.org/10.4028/www.scientific.net/amr.324.505.
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The Thai amulets that created in an image of Lord Buddha meditation were made to explain the Dharma of Buddha and believed to bless every life in this world for good karma. Phra Somdej Wat Rakhang amulet is the top of the five most famous Thai amulets. There are many molds with various compositions. In this work, it was the first time that X-ray fluorescence spectrometry methods; scanning electron microscope cooperated with energy dispersive X-ray fluorescence spectrometer (SEM/EDS) and particle induced X-ray emission spectroscopy (PIXE) were carried out to analyze their compositions. Two samples were collected from different molds. Results revealed C, Ca and Si were main composition. The differences in their compositions have been used to identify and characterize for each molds.
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Gür, Durmuş, and A. Nazlı Soykan. "Anadolu Kültüründe Nazar ve Nazarlıklar: Safranbolu Örneği /Evil Eye and Amulets in Anatolian Culture: The Case of Safranbolu." Journal of History Culture and Art Research 2, no. 3 (September 30, 2013): 115. http://dx.doi.org/10.7596/taksad.v2i3.258.
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Öz Bu araştırma, Anadolu kültüründe yer alan nazar inancı ve bu inancın somut bir yansıması olan nazarlıklarla ilgili günümüze ulaşan bazı örnekleri incelemektedir. Araştırma kapsamında, günümüzde Safranbolu’da bulunan sivil ve dini mimaride, özellikle su yapılarında görülen nazarlık çeşitleri, teknik, tür ve çeşitlilik açısından incelenmiş ve fotoğraflarla belgelenmiştir. Safranbolu’nun Bağlarbaşı, Kıranköy (Atatürk Mahallesi), Gümüş, Hacı Halil, Baba Sultan, Çeşme, Karaali, Çavuş Mahalleleri’ndeki mimari eserlerde bulunan nazarlıklar, araştırma konumuzun kaynağını oluşturmaktadır. Araştırmada önce nazar inancı ile ilgili yaklaşımlar ve bu inancın tarihi kökenleri incelenmiştir. Daha sonra nazara inanan insanların, kötü niyetli insanların bakışlarıyla yaydıkları olumsuz enerjiyi başka alanlara yönlendirebilmek amacıyla kullanmış oldukları nazarlıklar incelenmiştir. Kullanılan nazarlık çeşitleri sınıflandırılarak benzer uygulamalar aynı başlık altında incelenmiştir. Araştırmanın son kısmında ise bu nazarlıkların özelliklerini gösteren bir tablo ile birlikte kullanılan malzeme ve teknikler hakkında bilgi verilmiştir. Ayrıca, araştırma evreninde yer alan nazarlıklara ait bazı fotoğraflar araştırma sonuna eklenmiştir. Abstract This article examines the belief in evil eye in Anatolian culture and its concrete reflection, using amulets to defend oneself against it. The aim of this essay is to investigate and to certificate the types of amulets in civil and religious architecture, especially in water structures, in Safranbolu. In the study, the amulets existing in Baglarbasi, Kirankoy, Gumus, Haci Halil, Baba Sultan, Cesme, Karaali, and Cavus districts of Safranbolu is handled. The first part of the article examines the belief in evil eye and the historical basis of this belief. The second part examines the amulets used by the people who believe that bad energy coming from evil eyes could be prevented by them. In the last part, the technique and materials used in production process of amulets is analyzed. Additionally, some photographs taken in research universe showing some amulet models attached to the article.
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van Dijk, Jacobus. "The authenticity of the Arslan Tash Amulets." Iraq 54 (1992): 65–68. http://dx.doi.org/10.1017/s0021088900002497.
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The pair of amulets which form the subject of this brief contribution were bought in October 1933 by R. du Mesnil du Buisson from a local peasant while visiting the site of Arslan Tash, a town in northern Syria, some 160 km north-east of Aleppo, near the present-day border with Turkey. The site, which is the location of the ancient Assyrian colony Hadattu, had been excavated a few years earlier, and it is not impossible that the objects had in fact been stolen from the excavation. Both amulets are now preserved in the National Museum in Aleppo.The purchase of the amulets was announced by du Mesnil in a meeting of the Société nationale des Antiquitaires de France in 1937 and this was soon followed by the editio princeps of the first amulet. His article, often justly praised as a remarkable achievement, is accompanied by a set of very reasonable photographs, but, owing to the rounded edges of the tablet and the use of light coming from one direction only, a number of signs cannot actually be seen on them. To supplement the photographs, the editor provided handcopies of the inscriptions; these naturally reflect his own readings of the often problematical text, rather than being an accurate facsimile of each individual sign. With few exceptions most of the subsequent students of the amulet have inevitably had to base themselves on du Mesnil's photographs, and this has not always led to readings better than his. It was not until 1970 that a new impulse was given to the study of the first amulet by the publication of an article by F. M. Cross and R. Saley. These authors were able to use two new sets of photographs (each using light coming from opposite directions) provided by the Museum in Aleppo, and presented several new readings based on these photographs. It is much to be regretted that of this double set of photographs only a single one was published in their article, so that most of their readings cannot be checked. This oversight is only partly compensated by the subsequent publication of a few more of Cross and Saley's photographs by W. Röllig. The next major step forward was a short but very informative article by A. Caquot, who was able to use a cast of the amulet in the possession of R. du Mesnil du Buisson which had been made at the time of its discovery. Caquot's new readings confirm most but not all of those proposed by Cross and Saley, and subsequent treatments of the text usually follow either or both of these authorities.
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Eshel, Esther, Hanan Eshel, and Armin Lange. "“Hear, O Israel” in Gold." Journal of Ancient Judaism 1, no. 1 (May 6, 2010): 43–64. http://dx.doi.org/10.30965/21967954-00101004.
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This article presents a recently discovered gold amulet, dated to the 3rd century C. E. and inscribed with the Hebrew text of the “Shema‘” (Deut 6:4) in Greek characters. The amulet was found in 2000, in excavations of a cemetery in Halbturn, Austria. This discovery sheds new light on the history of the Jews in Roman Pannonia and illuminates how the Shema‘ was used and understood by Jews of late antiquity. In addition to a line-by-line commentary of the amulet, we also discuss the interpretive history of Deut 6:4 and the use of mezuzot and amulets in ancient Judaism.
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García Molina, Andrés Jacobo. "Subway Amulets." Anthropology and Humanism 42, no. 1 (June 2017): 38–40. http://dx.doi.org/10.1111/anhu.12154.
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Berthold, Cornelius. "The Word of God in One’s Hand: Touching and Holding Pendant Koran Manuscripts." Das Mittelalter 25, no. 2 (November 10, 2020): 338–57. http://dx.doi.org/10.1515/mial-2020-0041.
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AbstractKoran manuscripts that fit comfortably within the palm of one’s hand are known as early as the 10th century CE.For the sake of convenience, all dates will be given in the common era (CE) without further mention, and not in the Islamic or Hijra calendar. Their minute and sometimes barely legible script is clearly not intended for comfortable reading. Instead, recent scholarship suggests that the manuscripts were designed to be worn on the body like pendants or fastened to military flag poles. This is corroborated by some preserved cases for these books which feature lugs to attach a cord or chain, but also their rare occurrence in contemporary textual sources. While pendant Korans in rectangular codex form exist, the majority were produced as codices in the shape of an octagonal prism, and others as scrolls that could be rolled up into a cylindrical form. Both resemble the shapes of similarly dated and pre-Islamic amulets or amulet cases. Building on recent scholarship, I will argue in this article that miniature or pendant Koran manuscripts were produced in similar forms and sizes because of comparable modes of usage, but not necessarily by a deliberate imitation of their amuletic ‘predecessors’. The manuscripts’ main functions did not require them to be read or even opened; some of their cases were in fact riveted shut. Accordingly, the haptic feedback they gave to their owners when they carried or touched them was not one of regular books but one of solid objects (like amulets) or even jewellery, which then reinforced this practice.
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Khairedinova, Elzara Aiderovna. "Amulet Featuring the Image a Holy Rider from the South-Western Crimea." Античная древность и средние века 50 (2022): 96–115. http://dx.doi.org/10.15826/adsv.2022.50.006.
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The bronze pendant in question in the form of a fine shield was discovered in the south-western Crimea, in the vicinity of mediaeval Cherson. Its front side depicts a holy rider piercing a demon with a cross; the first words of Psalm 90 (according to the Orthodox Bible numeration) are engraved on the back. The image of a horse-rider piercing with a spear a daemon laying below the legs of his horse is one of most popular apotropaic scenes. It appeared on amulets in the Late Roman Period and became widespread in the Early Byzantine Period. The rider possibly designated Solomon as the fighter against daemons, or “the only deity who overcomes evil”, or St Sisinios, the fighter against the she-devil Helle, who harmed women during childbirth and babies. On some amulets, the image of the rider is compared with Christ. In the Early Byzantine epigraphy, Psalm 90 with its reputation as a powerful remedy for misfortune was one of the most frequently quoted Biblical texts. Its lines appeared on the window and door jambs, walls of living rooms and graves. According to the shape, iconography of the holy rider, execution style of the image, and features of palaeography and spelling of the inscription, the pendant in question belongs to the group of Byzantine metal magical amulets protecting from every evil, which were produced in the sixth and seventh centuries in the Syrian-Palestinian region. The Crimean find testifies to the distribution of this type of amulets far beyond the region where they were made. It is possible that the amulet pendant was brought from the holy places by a pilgrim as an eulogia.
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Davidowicz, Klaus, and Armin Lange. "A Jewish Magic Device in Pannonia Superior?" Journal of Ancient Judaism 1, no. 2 (May 6, 2010): 233–45. http://dx.doi.org/10.30965/21967954-00102012.
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A comparison with Jewish magic as well as Jewish and non-Jewish amulets shows that the exclusive use of Deut 6:4 in the Halbturn amulet for apotropaic purposes points to its Jewish origin. A Jewish oil lamp found in Carnutum, the capital of the Roman province of Pannonia Superior, demonstrates that Jews lived not far away from Halbturn and poses the question of whether the amulet was produced in Carnuntum. While the magician who produced the Halbturn amulet was most probably a Jew, the archaeological evidence of the grave in which the Halbturn amulet was found is inconclusive with regard to the background of the child buried in it. The Carnuntum oil lamp, however, points to the possibility of a Jewish grave.
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Kvilinkova, Elizaveta N. "Charm muska at the Gagauz in the context of religious identity and ethnocultural parallels." Historical Ethnology 7, no. 2 (2022): 274–93. http://dx.doi.org/10.22378/he.2022-7-2.274-293.
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In the article, traditional medicine is considered as part of traditional knowledge, which is one of the components of folk culture and is preserved by word-of-mouth. It is noted that each ethnic group has developed its own arsenal of folk methods of treatment, which is associated with folk traditions, religious beliefs and economic activities. The object of the author’s special study is the amulet «muska» (a small triangular object), which occupies a special place in the folk medicine of the Gagauz and is preserved at the present time. Based on the field material, the methods of its manufacture and wearing are analyzed, the manifestation of religious identity forms is studied. The data is given on similar amulets common among other peoples (Bulgarians, Turks, Tatars, etc.). It is concluded that the Gagauz have preserved archaic methods of making musky. In most cases, they use medicinal plants that perform the function of a talisman. Some items invested in the amulet reflect the confessional affiliation of the Gagauz – Orthodoxy. Considering the tradition of wearing amulets as part of the traditional culture of the people, as well as identifying the existing ethno-cultural parallels in this area, the author “fits” it into the historical and cultural context.
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Arni, Arni. "KEPERCAYAAN DAN PERLAKUAN MASYARAKAT BANJAR TERHADAP JIMAT-JIMAT PENOLAK PENYAKIT." Jurnal Studia Insania 4, no. 1 (May 1, 2016): 39. http://dx.doi.org/10.18592/jsi.v4i1.1112.
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This study is an important part of exploring on local valuable object development related to belief and treatment of Banjarese society in using amulets for medication. Amulets or assortment magic power stuffs are Sarigading fabric, Kalimbutuhan, Samban, Kuwari, Caping, Buyu and Sawan bracelets, rings, and Gelang barajah (a bracelet with a special mystical writing on it), Picis, Sisik Tenggiling (Fur’s a hedgehog), baju and saputangan berajah (clothes and handkerchief with a special mystical writing on it), etc. Banjares society uses the entire amulets are for therapy medium because they have a kinship relationship with the unseen people. That is there is one of the member of family has twin brother or sister when she or he was born, but one of them was gone or invisible (unseen). In addition, it is caused that they feel having a genealogy relationship with former kings in the past. Another reason why they use the amulets is because they have a kinship relationship with crocodile incarnation. This circumstance compels them to use the amulets. These belief and treatment of most Banjarese society on the amulets are believed to be used as a medium of medication for illness which cannot be cured by medic. The amulets are worned on head, neck, shoulder, arm and finger. They can be tied on waist or they are worned as usual clothes, trousers and sarung. Before the amulets use for therapy, some of them are usually scented on kemenyan (burned incense), sometimes there are also Jasmine and Cananga flowers. This magic therapy is an implementation of life style which is completely mystical magic, as well as strong fanaticism on the instinct of ancestral. Medication through the amulets or the magic power stuffs are a primitive culture which common known as dynamism, animism, fetishism, and Totemism.
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El-Tom, A. Osman. "Berti Qur'Anic Amulets." Journal of Religion in Africa 17, no. 3 (1987): 224–44. http://dx.doi.org/10.1163/157006687x00154.
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Raymond, D. "Charms and Amulets." Mankind 1, no. 2 (February 10, 2009): 39–40. http://dx.doi.org/10.1111/j.1835-9310.1931.tb00849.x.
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Raymond, D. "Charms and Amulets." Mankind 1, no. 3 (February 10, 2009): 63–64. http://dx.doi.org/10.1111/j.1835-9310.1931.tb00860.x.
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Neumann, Cora. "Amulets and Tears." Journal of Alternative and Complementary Medicine 9, no. 1 (February 2003): 21–23. http://dx.doi.org/10.1089/107555303321222919.
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Pontzen, Benedikt. "What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana." Africa 90, no. 5 (November 2020): 870–89. http://dx.doi.org/10.1017/s0001972020000625.
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AbstractIslamic charms and amulets (lāyā) are simultaneously fairly common, highly valued and ardently contested items among Muslims in Asante. Tracing their history and the relations in which Muslims in Asante manufacture, make sense of and debate them, this article places such amulets within relations and delineates the discourses surrounding them. For those who manufacture and request them, these amulets are part not only of the Islamic tradition but of the divine, which permeates them. For their critics, these are un-Islamic idols that contravene the religion of Islam as they ‘keep people away from God’. Such amulets and their usage – or their non-usage – are therefore central to people relating to the divine, and as amulets thus take part in various (re)makings of Islam, they matter and are part of larger processes that knit several elements together. If one considers such amulets as genuine sources, they provide a lot of information not only about how people conceive of, debate and live Islam, but of how Islamic lifeworlds come into being and of the various entities that participate in these processes.
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Lima, André Da Silva. "PEDRAS VERDES, PIEDRAS HIJADAS OU SPLEEN STONES: O COMÉRCIO DE PEDRAS NA AMAZÔNIA INDÍGENA SOB O OLHAR DOS EUROPEUS." Amazônica - Revista de Antropologia 2, no. 2 (December 7, 2010): 298. http://dx.doi.org/10.18542/amazonica.v2i2.402.
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Este artigo trata das diferentes visões européias sobre o uso de pedras como adornos por grupos indígenas na zona do estuário Amazônico e na costa norte brasileira. Estas pedras foram bem descritas por missionários e colonizadores, mais sua importância foi minimizada e esquecida ao longo do tempo pelos pesquisadores de história indígena e arqueólogos em geral. Seu valor está associado principalmente à cultura tapajônica por causa dos raros “muiraquitãs” encontrados no baixo Tapajós. Contudo, observando os registros antigos podemos notar que os franceses em São Luís referem-se ao fato de os tupinambás e tapuias usarem as pedras verdes como adornos corporais, estando restritas aos homens adultos e casados. Já entre os espanhóis e portugueses, o uso de pedras “hijadas” é narrado para fins religiosos, como amuletos mágicos. No norte amazônico, os ingleses, holandeses e irlandeses também notaram o uso de pedras preciosas e semipreciosas em trocas junto a outros grupos indígenas e em tratamentos contra a melancolia e pedra nos rins (spleen stones). De acordo com esses relatos, as pedras verdes tinham um importante papel nas sociedades indígenas, seja como elementos de troca, seja como amuletos religiosos e/ou para o tratamento de doenças.Palavras-chave: Pedras verdes, objetos de troca, contato cultural.AbstractThis article addresses the different European views on the use of stones as ornaments by indigenous groups in the area of the Amazon estuary and the northern Brazilian coast. These stones were well described by missionaries and settlers, but their importance has been minimized and forgotten over time by the researchers of indigenous history and archaeologists in general. Its value is related to tapajó culture mainly because of the rare “amulets” found in the lower Tapajós. However, observing the ancient records we can see that the French at Saint Louis refers to the fact that tupinambás and tapuias use the green stones as body ornaments, a practice restricted to married men. Among the Spanish and Portuguese, the use of “piedras hijadas” is explained in its religious purposes, such as magical amulets. In the northern Amazon, the British, Dutch and Irish also noted the use of precious and semiprecious stones in exchanges with other indigenous groups and treatments against melancholy and kidney stones (spleen stones). According to these reports, the green stones had an important role in indigenous societies, either as items of exchange, either as religious amulets and / or for treating diseases.Keywords: green stones, objects of exchange, cultural contactResumenEste artículo aborda las diferentes opiniones europeas sobre el uso de piedras como adornos de los grupos indígenas en el área de la desembocadura del Amazonas y la costa norte de Brasil. Estas piedras fueron bien descriptas por los misioneros y los colonos; su importancia se ha minimizado y olvidado con el tiempo por los investigadores de la historia indígena y los arqueólogos en general. Su valor está relacionado con la cultura tapajônica principalmentea causa de los raros “amuleto” que se encuentran en el Tapajós inferior. Sin embargo, observando los registros antiguos, podemos ver que los franceses en San Luís se refieren al hecho de que tupinambás y tapuias usaban las piedras verdes como adornos corporales, estando restringidos a los hombres casados. Entre los españoles y portugueses, el uso de “piedras hijadas” es narrado con fines religiosos, tales como amuletos mágicos. En el norte de la Amazonía, los británicos, neerlandeses e irlandeses también tomaron nota de la utilización de piedras preciosas y semipreciosas en los intercambios con otros grupos indígenas y los tratamientos contra la melancolía y los cálculos renales (piedras del bazo). Según estos informes, las piedras verdes tuvieron un papel importante en las sociedades indígenas, ya sea como objetos de intercambio, ya sea como amuletos religiosos y / o tratamiento de enfermedades.Palabras claves: piedras verdes, objetos de intercambio, contactos culturales
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Eshel, Hanan, and Rivka Leiman. "Jewish Amulets Written on Metal Scrolls." Journal of Ancient Judaism 1, no. 2 (May 6, 2010): 189–99. http://dx.doi.org/10.30965/21967954-00102007.
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This article surveys the archeological data pertaining to Jewish lamellae, which were found in the land of Israel. These amulets and their environs bear two unique characteristics. First, the texts in these amulets are Jewish in character. Second, they are generally written in Hebrew and Aramaic. These amulets represent therefore important epigraphic sources for the land of Israel in the late Roman and Byzantine era, in addition to synagogue and tomb inscriptions.
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Barabanov, Nikolay. "Hair-Snakes. To the Issue of the Semantics of Byzantine Phylacteries with “Hystera”." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 316–30. http://dx.doi.org/10.15688/jvolsu4.2019.6.25.
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Introduction. The article is devoted to analyzing the specific type of Byzantine phylacteries (amulets), which are a vivid manifestation of folk beliefs that combine pagan, magical and Christian components. The author talks about the so-called “coils” – pendants with the image of a head with reptiles instead of hair or simply in combination with snakes. Many of them have a magical inscription mentioning “hysteria” (uterus), which can be understood as this particular organ, as well as various harmful entities. For this reason, there is a problem of correlation of the image and the magic inscription. But the article attempts to interpret the serpentine composition in the context of its functional purpose. Methods. In historiography, there are many opinions about what the images could represent on this type of monuments. At different times, researchers saw in the image of a head with snakes Medusa Gorgon, the dragon-Satan, Russian Aphrodite – goddess Lada, Abrasax, Sophia of Ophites, Moses’ brazen serpent, Eve and the devil, the seven-headed serpent and seven deadly sins, sisters-Likhoradkas, the dragon from the Apocalypse, the serpent of Aesculapius transformed into Satan. In addition, the composition was recognized as a “portrait” of the demon and his machinations elevated to the image of Khnubis and was considered the personification of the hysterical uterus itself. Analysis. In the article, the meaning of the serpentine composition is considered in the comparative analysis with other images on amulets. This is possible due to the presence of stereotypes and general principles in the construction of magical drawings applied to the amulets, as well as the general meaning that is associated with the functional purpose of the phylacteries. In different types of the images on amulets, semantic emphasis is placed on reproducing the desired action. For this, phylacteries were made and used, and magical texts, signs, images of saints, the Mother of God and even Christ himself were applied to the amulet. Results. The symbolism of the serpentine composition is revealed within the same sign system. The drawing combining a head (face) and wriggling snakes clearly represents the desired effect – the outcome, the flight of illnesses or the forces of the evil symbolized by reptiles from a person.
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Hartmann, Marie. "Domini est salus. Gebetspraktische Aspekte in Text- und Bildausstattung des Amuletts Ms Princeton 235." Das Mittelalter 24, no. 2 (November 13, 2019): 409–30. http://dx.doi.org/10.1515/mial-2019-0044.
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Abstract In medieval Europe, Christian amulets comprised of illuminations and/or script were considered powerful apotropaic shields. This article focuses on a single example, Ms Princeton 235. It is argued that this object primarily functions as a prayer aid rather than as a magical object. Comparable to rosaries or prayer nuts, this amulet conveys its assumed protective powers through specific devotional acts. Its textual program prefigures such pious practices, which include carrying the amulet above one’s heart, folding and unfolding it, reciting a profession of faith and the divine names, making the sign of the cross, and contemplatively looking at a miniature showing the Arma Christi. Through an analysis of how the textual and visual features of Ms Princeton 235 prompt devotional practices, its claim to mediate divine grace and power become comprehensible.
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Crummy, Nina, and Glynn J. C. Davis. "A Black Mineral Amulet from Colchester's North Cemetery." Britannia 51 (May 11, 2020): 376–87. http://dx.doi.org/10.1017/s0068113x20000094.
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ABSTRACTA black mineral amulet in the form of a human bust is the only one of its kind so far found in Britain. Found c. 1900 during brick-making, it probably came from the burial of a young female. The authenticity of its provenance, context and associated finds is reviewed in the light of other grave groups, and its iconography and use are compared to those of other black mineral amulets from Britain and the Continent. Supplementary material available online (https://doi.org/10.1017/S0068113X20000094) comprises a short biography of Henry Money and a catalogue of beads.
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Hunter, Fraser. "Four decorated antler mounts and a stone 'egg' amulet from Bu Sands, Burray, Orkney." Proceedings of the Society of Antiquaries of Scotland 123 (November 30, 1994): 319–36. http://dx.doi.org/10.9750/psas.123.319.336.
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Four decorated antler mounts found at Bu Sands in 1990 are described. Relevant parallels are studied, from which a Roman or early Anglo--Saxon date is proposed, with manufacture in southern Britain. Consideration of the evidence for Orcadian contacts at this time suggests a late Roman date is most likely and that the mounts ornamented a box which arrived in Orkney as a prestige gift in the third or fourth century AD. An Appendix (331--3) describes a find of a stone `egg' amulet of the first few centuries AD from the same site and discusses similar amulets.
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Abramovitch, Henry, and Shifra Epstein. "Driving amulets in jerusalem." Mankind Quarterly 29, no. 1 (1988): 161–64. http://dx.doi.org/10.46469/mq.1988.29.1.7.
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Milovanovic, Bebina, and Ilija Dankovic. "Anthropomorphic amulets from Viminacium." Starinar, no. 70 (2020): 127–43. http://dx.doi.org/10.2298/sta2070127m.
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The paper focuses on a group of five anthropomorphic pendants, deposited in graves of sub-adult and female individuals, discovered in cemeteries of ancient Viminacium (Serbia). The selection of raw materials (jet and amber), as well as other parts of the necklaces these pendants were incorporated in, suggest their apotropaic character. Various data sources have been employed in order to answer questions regarding the identification of the depicted beings, reasons for their usage by certain population groups, etc. A comparison has been made with analogous specimens from across the Roman world, which are not numerous but are prominently widespread. Three examples from Viminacium originate from recent archaeological campaigns, meaning that osteological material was available for analysis.
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Ray, J. D. "Book Reviews : Egyptian Amulets." Expository Times 100, no. 3 (September 1988): 108. http://dx.doi.org/10.1177/001452468810000315.
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