An amulet, also known as a good luck charm or phylactery, is an object believed to confer protection upon its possessor. The word "amulet" comes from the Latin word amuletum, which Pliny's Natural History describes as "an object that protects a person from trouble". Anything can function as an amulet; items commonly so used include statues, coins, drawings, plant parts, animal parts, and written words.[1]
Amulets which are said to derive their extraordinary properties and powers from magic or those which impart luck are typically part of folk religion or paganism, whereas amulets or sacred objects of formalised mainstream religion as in Christianity are believed to have no power of their own without faith in Jesus and being blessed by a clergyman, and they supposedly will also not provide any preternatural benefit to the bearer who does not have an appropriate disposition. Talisman and amulets have interchangeable meanings. Amulets refer to any object which has the power to avert evil influences or ill luck. An amulet is an object that is generally worn for protection and made from a durable material (metal or hard-stone). Both amulets and talismans can be applied to paper examples as well.[2] Amulets are sometimes confused with pendants, small aesthetic objects that hang from necklaces. Any given pendant may indeed be an amulet but so may any other object that purportedly protects its holder from danger.
The use of amulets (meket) was widespread among both living and dead ancient Egyptians.[3][4]:66 They were used for protection and as a means of "...reaffirming the fundamental fairness of the universe".[5] The oldest amulets found are from the predynastic Badarian Period, and they persisted all the way through to Roman times.[6]
Pregnant women would wear amulets depicting Taweret, the goddess of childbirth, to protect against miscarriage.[4]:44 The god Bes, who had the head of a lion and the body of a dwarf, was believed to be the protector of children.[4]:44 After giving birth, a mother would remove her Taweret amulet and put on a new amulet representing Bes.[4]:44
Amulets depicted specific symbols, among the most common are the ankh and the Eye of Horus, which represented the new eye given to Horus by the god Thoth as a replacement for his old eye, which had been destroyed during a battle with Horus's uncle Seth.[4]:67 Amulets were often made to represent gods, animals or hieroglyphs.[3][7][4]:67 For example, the common amulet shape the scarab beetle is the emblem of the god Khepri.[3][4]:67
The most common material for such amulets was a kind of ceramic known as Egyptian faience or tjehenet, but amulets were also made of stone, metal, bone, wood and gold.[4]:66[7]Phylacteries containing texts were another common form of amulet.[8]
Like the Mesopotamians, the ancient Egyptians had no distinction between the categories magic and medicine. Indeed for them "...religion was a potent and legitimate tool for affecting magical cures".[9] Each treatment was a complementary combination of practical medicine and magical spells. Magical spells against snakebite are the oldest magical remedies known from Egypt.[10]
The Egyptians believed that diseases stemmed from both supernatural and natural causes.[11] The symptoms of the disease determined which deity the doctor needed to invoke in order to cure it.[11]
Doctors were extremely expensive, therefore, for most everyday purposes, the average Egyptian would have relied on individuals who were not professional doctors, but who possessed some form of medical training or knowledge.[11] Among these individuals were folk healers and seers, who could set broken bones, aid mothers in giving birth, prescribe herbal remedies for common ailments, and interpret dreams. If a doctor or seer was unavailable, then everyday people would simply cast their spells on their own without assistance. It was likely commonplace for individuals to memorize spells and incantations for later use.[11]
Ancient Rome
Amulet, amber, with ear of wheat, Roman period (69-96 AD)
Amulets were particularly prevalent in ancient Roman society, being the inheritor of the ancient Greek tradition, and inextricably linked to Roman religion and magic (see magic in the Graeco-Roman world). Amulets are usually outside of the normal sphere of religious experience, though associations between certain gemstones and gods has been suggested. For example, Jupiter is represented on milky chalcedony, Sol on heliotrope, Mars on red jasper, Ceres on green jasper, and Bacchus on amethyst.[12] Amulets are worn to imbue the wearer with the associated powers of the gods rather than for any reasons of piety. The intrinsic power of the amulet is also evident from others bearing inscriptions, such as vterfexix (utere fexix) or "good luck to the user."[13] Amulet boxes could also be used, such as the example from part of the Thetford treasure, Norfolk, UK, where a gold box intended for suspension around the neck was found to contain sulphur for its apotropaic (evil-repelling) qualities.[14] Children wore bullas and lunulas, and could be protected by amulet-chains known as Crepundia.[15][16]
Near Eastern amulets
Metal amulets in the form of flat sheets made of silver, gold, copper, and lead were also popular in Late Antiquity in Palestine and Syria as well as their adjacent countries (Mesopotamia, Asia Minor, and Iran). Usually, they were rolled up and placed in a metal container with loops[17] to be carried by a necklace. They were incised with a needle with manifold incantation formulars and citations and references to the name of God (Tetragrammaton).[18] Most of them are composed in various kinds of Aramaic (Jewish Aramaic, Samaritan Aramaic, Christian Palestinian Aramaic, Mandaic, Syriac) and Hebrew,[19][20] but there exist also sometimes combinations with Greek.[21][22]
In China, Taoist specialists developed a special style of calligraphy called fulu, which they say is able to protect against evil spirits.[23] The equivalent type of amulet in Japan is called an ofuda. Mamorifuda are gofu amulets. In Korea, where they are called bujeok (부적) even usually in the tradition of Korean Taoist rituals, they are talismans encased inside in small brocade bags that are carried on the person.[24]
Abrahamic religions
In antiquity and the Middle Ages, most Jews, Christians, and Muslims in the Orient believed in the protective and healing power of amulets or blessed objects. Many pagan religions also believe in stone worship. Talismans used by these peoples can be broken down into three main categories: talismans carried or worn on the body, talismans hung upon or above the bed of an infirm person, and medicinal talismans. This third category can be further divided into external and internal talismans. For example, an external amulet can be placed in a bath.
Jews, Christians, and Muslims have also at times used their holy books in a talisman-like manner in grave situations. For example, a bedridden and seriously ill person would have a holy book placed under part of the bed or cushion.[25]
Amulets are plentiful in the Jewish tradition, with examples of Solomon-era amulets existing in many museums.[citation needed] Due to the proscription of idols and other graven images in Judaism, Jewish amulets emphasize text and names. The shape, material, and color of a Jewish amulet makes no difference. Examples of textual amulets include the Silver Scroll (c.630 BCE), the Chai necklace (though this is also worn simply to indicate Jewish identity), and inscriptions of one of the names of the god of Judaism - such as ה (He), יה (YaH), or שדי (Shaddai) - on a piece of parchment or metal, usually silver.[26] Counter-examples, however, include the Hamsa (an outline of a human hand) and the Seal of Solomon.
Protective neckband worn on a boy’s Brit Milah to protect him from demons and the evil eye. 1944, Basel, in the Jewish Museum of Switzerland’s collection.
During the Middle Ages, Maimonides and Sherira Gaon (and his son Hai Gaon) opposed the use of amulets and derided the "folly of amulet writers."[27] Other rabbis, however, approved the use of amulets.[28]
Silver amulet encasement
Regional traditions surrounding the birth of children often included amulets to ward off the devil, the evil eye, or demons such as Lilith. So-called miracle rabbi (Ba’al Shem) would be responsible for writing text amulets and conjuring up the names of God and protective angels. Midwives would also create amulets, often filled with herbs, to protect mothers and their young children.[29] In Southern Germany, Alsace and areas of Switzerland, young Jewish boys wore textile neckbands or collars for their Brit Milah. Coins or coral stones on these neckbands were meant to distract the evil eye away from the boys, thus serving as a form of protection. This practice continued until the early 20th century.[29]
Rabbi and kabbalist Naphtali Cohen (1645–1719) was said to be an expert in the magical use of amulets. He was accused of causing a fire that broke out in his house and then destroyed the whole Jewish quarter of Frankfurt, and of preventing the extinguishing of the fire by conventional means because he wanted to test the power of his amulets; he was imprisoned and forced to resign his post and leave the city.[34]
In Christianity, regularly attending church, frequently receiving Holy Communion, Bible study, and a consistent prayer life are taught as being among the best ways to ward against demonic influence.[35] The Catholic, Oriental Orthodox, Eastern Orthodox, Lutheran, Anglican and Pentecostal denominations of Christianity hold that the use of sacramentals in its proper disposition is encouraged only by a firm faith and devotion to the Triune God, and not by any magical or superstitious belief bestowed on the sacramental. In this regard, prayer cloths, holy oil, prayer beads, cords, scapulars, medals, and other devotional religious paraphernalia derive their power, not simply from the symbolism displayed in the object, but rather from the blessing of the Church in the name of Jesus.[36][37]
A well-known amulet associated with Benedictine spirituality present in Christianity of the Catholic, Lutheran and Anglican traditions is the Saint Benedict medal which includes the Vade Retro Satana formula to ward off Satan. This medal has been in use at least since the 1700s, and in 1742 it received the approval of Pope Benedict XIV. It later became part of the Roman Ritual.[42]
Several Christian saints have written about the power of holy water as a force that repels evil; as such in Christianity (especially in the Catholic, Orthodox, Lutheran, and Anglican denominations), holy water is used in the dominical sacrament of baptism, as well as for devotional use in the home.[43][44] Saint Teresa of Avila, a Doctor of the Church who reported visions of Jesus and Mary, was a strong believer in the power of holy water and wrote that she used it with success to repel evil and temptations.[45]
Lay Catholics are not permitted to perform solemn exorcisms, but they can use holy water, blessed salt, and other sacramentals, such as the Saint Benedict medal or the crucifix, for warding off evil.[46]
Some Catholic sacramentals are believed to defend against evil, by virtue of their association with a specific saint or archangel. The scapular of St. Michael the Archangel is a Roman Catholic devotional scapular associated with Archangel Michael, the chief enemy of Satan. Pope Pius IX gave this scapular his blessing, but it was first formally approved under Pope Leo XIII. The form of this scapular is somewhat distinct, in that the two segments of cloth that constitute it have the form of a small shield; one is made of blue and the other of black cloth, and one of the bands likewise is blue and the other black. Both portions of the scapular bear the well-known representation of the Archangel St. Michael slaying the dragon and the inscription "Quis ut Deus?" meaning "Who is like God?".[47]
Since the 19th century, devout Spanish soldiers, especially Carlist units, have worn a patch with an image of the Sacred Heart of Jesus and the inscription detente bala ("stop, bullet").[48]
Early Egyptian Christians made textual amulets with scriptural incipits, especially the opening words of the Gospels, the Lord's Prayer and Psalm 91. These amulets have survived from late antiquity (c. 300–700 C.E.), mostly from Egypt. They were written in Greek and Coptic on strips of papyrus, parchment and other materials in order to cure bodily illnesses and/or to protect individuals from demons.[49]
Some believers, especially those of the Greek Orthodox tradition, wear the filakto, an Eastern Christian sacramental that is pinned to one's clothing to ward off Satan.[50][51]
Islam
Percentage of Muslims, median of national values in region, 2012 survey.[52]
Place
Wear amulets
Believe evil eye exists
Have objects against the evil eye
Southeast Europe
24
47
35
Central Asia
20
49
41
Southeast Asia
3
29
4
South Asia
26
53
40
Middle East/North Africa
25
65
18
Sub-Saharan Africa
no data
36
no data
Amulet containing the names of the Seven Sleepers and their dog Qitmir, 1600s-1800s.
Berberhamsa or "Hand of Fatima" amulet in silver, Morocco, early 20th century.
There is a long cultural tradition of using amulets in Islam,[53] and in many Muslim-majority countries, tens of percent of the population use them.[52] Some hadith condemn the wearing of talismans,[52] and some Muslims (notably Salafis) believe that amulets and talismans are forbidden in Islam, and using them is an act of shirk (idolatry).[citation needed] Other hadith support the use of talismans with some Muslim denominations considering it 'permissible magic', usually under some conditions (for instance, that the wearer believes that the talisman only helps through God's will).[54][55][56] Many Muslims do not consider items used against the evil eye to be talismans; these are often kept in the home rather than worn.[52] Examples of worn amulets are necklaces, rings, bracelets, coins, armbands and talismanic shirts. In the Islamic context they can also be referred to as hafiz or protector or himala meaning pendant.[56]
Amulet is interchangeable with the term talisman. An amulet is an object that is generally worn for protection and most often made from a durable material such as metal or a hard-stone. Amulet can also be applied to paper examples, although talisman is often used to describe these less robust and usually individualized forms. [57] In Muslim cultures, amulets often include texts, particularly prayers, texts from the Quran, hadiths (recorded oral histories of early Islam) and religious narratives, and religious names. The word "Allah" (God) is especially popular, as many believe that touching or seeing it wards off evil. The ninety-nine names of God, and the names of the Islamic prophet Muhammad and his companions, are also used. The names of prophets and religious figures are felt to connect the wearer to the named person, protecting the wearer. The written stories of these people are also considered effective, and are sometimes illustrated with images of the religious figure or omens associated with them. Favoured figures include Solomon, Ali ibn Abi Talib and his sons Hasan and Husain, and the Seven Sleepers of Ephesus. Devotional manuals sometimes also promise that those reading them will be protected from demons and jinn. Apotropaic texts may even be incorporated into clothing.[53] Weapons might also be inscribed with religious texts thought to confer protective powers.[58] Scrolls with Qur'anic quotations, prophetic references and sacred symbols were common during war in the Ottoman Empire with Qur'anic verses such as 'victory is from God and conquest is near' (Qur. 6I:13) found on ta'wiz worn in combat.[56] Texts packaged in ta'wiz were most often pre-made when used by the public, but literate wearers could change the verse upon their discretion. While criticized by some denominations, Sunni Muslims are permitted to wear ta'wiz as long as it consciously strengthens their bond with Allah and does not come from a belief the ta'wiz itself cures or protects.
Astrological symbols were also used,[53] especially in the Medieval period. These included symbols of the Zodiac, derived from Greek representations of constellations, and especially popular in the Middle East in the twelfth to the fourteenth centuries. Muslim artists also developed personifications of the planets, based on their astrological traits, and of a hypothetical invisible planet named Al Tinnin or Jauzahr. It was believed that objects decorated with these astrological signs developed talismanic power to protect.[59]
Abstract symbols are also common in Muslim amulets, such as the Seal of Solomon and the Zulfiqar (sword of the aforementioned Ali).[53] Another popular amulet often used to avert the evil gaze is the hamsa (meaning five) or "Hand of Fatima". The symbol is pre-Islamic, known from Punic times.[60]
In Central and West Asia, amulets (often in the form of triangular packages containing a sacred verse) were traditionally attached to the clothing of babies and young children to give them protection from forces such as the evil eye.[61][62][unreliable source?][63][unreliable source?] Triangular amulet motifs were often also woven into oriental carpets such as kilims. The carpet expert Jon Thompson explains that such an amulet woven into a rug is not a theme: it actually is an amulet, conferring protection by its presence. In his words, "the device in the rug has a materiality, it generates a field of force able to interact with other unseen forces and is not merely an intellectual abstraction."[64][unreliable source?]
Materiality of Islamic amulets
Carnelian 'flame'
In the Islamic world, material composition and graphic content are important in determining the apotropaic forces of the amulets. The preferred materials employed by amulets are precious and semi-precious materials, because the inherent protective values of these materials depend hugely upon their natural rarity, monetary value, and symbolic implications.[66] Among the semi-precious materials, carnelian ('aqiq) is often favoured because it was considered as the stone of Muhammad, who was said to have worn a carnelian seal set in silver on the little finger of his right hand.[67][68] Besides, materials such as jade and jasper are regarded as to possess protective and medicinal properties, including assuring victory in battles, protection from lightning and treating diseases of the internal organs.[69][70] Sometimes, amulets combine different materials to achieve multiple protective effects. A combination of jade and carnelian, for instance, connotes fertility and embryogenesis. The reddish, transcalent quality of the cornelian resembles blood, which echoes the clot of congealed blood from which Allah created human (Qur. 96:2). Additionally, recurring apotropaic Qur'anic verses are often inscribed on the amulet, praising Allah as the ultimate bestower of security and power and as the provider of the Qur'an and Muhammad.[71]
Diminutive Islamic amulets
Drawing of an amulet includes spells against the 'evil eye'.
Diminutive amulets made in the medieval Mediterranean Islamic world include prayers executed with a block print or die (tarsh). Through folding, these miniature paper amulets are often even further reduced in size in order to fit into a tiny wearable box or tubular pendant cases.[71] In other cases, however, these protective objects remain fully loyal to the book format as miniature Qur'ans, protected by illuminated metal cases.[72]
In the Aga Khan Museum, Toronto, rests an example of an Egyptian block printed amulet, made during the tenth or eleventh century. Here, one can notice the minuscule ink on paper script of the size of 7.2 x 5.5cm.[72] Its text's final line is a verse from the Qur'an that proclaims: 'So God will safeguard you from them. He is All-Hearing and All-Knowing' (Qur. 20:46). A tension is therefore created between the idea of Allah as protector and the amulet as a material item that encapsulates and transmits this divine energy.[72] Amulets and talismanic objects were used by early Muslims to appeal to God in the first instance. In this respect, these early Islamic amulets differ substantially from Byzantine, Roman, early Iranian, and other pre-Islamic magic which addressed demonic forces or spirits of the dead. The main function of amulets was to ward off misfortune, "evil eye", and the jinn. They were meant to promote health, longevity, fertility, and potency. Despite regional variations, what unites these objects is that they are characterized by the use of particular and distinctive vocabulary of writings and symbols. These can appear in a multitude of combinations. The important elements to these amulets are the 'magic'vocabulary used and the heavy implementation of the Qur'an. The regional variations of these amulets each are unique; however, they are tied together through the Quranic inscriptions, images of Muhammad, astrological signs, and religious narratives.[73] Such text amulets were originally housed within a lead case imprinted with surat al-Ikhlas (Qur. n2: 1-4), a verse that instructs the worshipper to proclaim God's sanctity.[72] As seen in a diverse range of block printed amulets, the lead case should include lugs, which allowed the tiny package to be either sewn onto clothing or suspended from the owner's body. These modest containers were, most likely, kept sealed shut, their printed contents therefore invisible to a possessor who perhaps was not wealthy enough to purchase a non-serialised, handwritten amulet.[72]
The Tibetan Buddhists have many kinds of talismanic and shamanistic amulets and ritual tools, including the dorje, the bell, and many kinds of portable amulets. The Tibetan Buddhists enclose prayers on a parchment scroll within a prayer wheel, which is then spun around, each rotation being one recitation of all of the stanzas within the prayer wheel.
The people of Thailand, with Buddhist and animist beliefs, also have a vast pantheon of amulets, which are still popular and in common use by most people even in the present day. The belief in magic is impregnated into Thai culture and religious beliefs and folk superstitions, and this is reflected in the fact that we can still see commonplace use of amulets and magical rituals in everyday life. Some of the more commonly known amulets are of course the Buddhist votive tablets, such as the Pra Somdej Buddha image, and guru monk coins. But Thailand has an immensely large number of magical traditions, and thousands of different types of amulet and occult charm can be found in use, ranging from the takrut scroll spell, to the necromantic Ban Neng Chin Aathan, which uses the bones or flesh of the corpse of a 'hoeng prai' ghost (a person who died unnaturally, screaming, or in other strange premature circumstances), to reanimate the spirit of the dead, to dwell within the bone as a spirit, and assist the owner to achieve their goals. The list of Thai Buddhist amulets in existence is a lifetime study in its own right, and indeed, many people devote their lives to the study of them, and collection. Thai amulets are still immensely popular both with Thai folk as well as with foreigners, and in recent years, a massive increase in foreign interest has caused the subject of Thai Buddhist amulets to become a commonly known topic around the world. Amulets can fetch prices ranging from a few dollars right up to millions of dollars for a single amulet. Due to the money that can be made with sorcery services, and with rare collector amulets of the master class, there is also a forgery market in existence, which ensures that the experts of the scene maintain a monopoly on the market. With so many fakes, experts are needed for collectors to trust for obtaining authentic amulets, and not selling them fakes.[74]
Other cultures
Amulets vary considerably according to their time and place of origin. In many societies, religious objects serve as amulets, e.g. deriving from the ancient Celts, the clover, if it has four leaves, symbolizes good luck (not the Irish shamrock, which symbolizes the Christian Trinity).[75]
In Bolivia, the god Ekeko furnishes a standard amulet, to whom one should offer at least one banknote or a cigarette to obtain fortune and welfare.[76]
In certain areas of India, Nepal, and Sri Lanka, it is traditionally believed that the jackal's horn can grant wishes and reappear to its owner at its own accord when lost. Some Sinhalese believe that the horn can grant the holder invulnerability in any lawsuit.[77]
The Native American movement of the Ghost Dance wore ghost shirts to protect them from bullets.
In the Philippines, amulets are called agimat or anting-anting. According to folklore, the most powerful anting-anting is the hiyas ng saging (directly translated as pearl or gem of the banana). The hiyas must come from a mature banana and only comes out during midnight. Before the person can fully possess this agimat, he must fight a supernatural creature called kapre. Only then will he be its true owner. During Holy Week, devotees travel to Mount Banahaw to recharge their amulets.[78][unreliable source?]
↑ Campo, Juan Eduardo, ed. (2009). "amulets and talismans". Encyclopedia of Islam. Encyclopedia of World Religions: Facts on File Library of Religion and Mythology. Infobase Publishing. pp.40–1. ISBN978-1-4381-2696-8.
1 2 3 Teeter, E., (2011), Religion and Ritual in Ancient Egypt, Cambridge University Press, p170
1 2 3 4 5 6 7 8 Brier, Bob; Hobbs, Hoyt (2009). Ancient Egypt: Everyday Life in the Land of the Nile. New York City, New York: Sterling. ISBN978-1-4549-0907-1.
↑ Teeter, E., (2011), Religion and Ritual in Ancient Egypt, Cambridge University Press, p118
↑ Andrews, C., (1994), Amulets of Ancient Egypt, University of Texas Press, p1.
1 2 Andrews, C., (1994), Amulets of Ancient Egypt, University of Texas Press, p2.
↑ Ritner, R. K., Magic in Medicine in Redford, D. B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, (2001), p 328
↑ Teeter, E., (2011), Religion and Ritual in Ancient Egypt, Cambridge University Press, p171
↑ Ritner, R.K., Magic: An Overview in Redford, D.B., Oxford Encyclopedia Of Ancient Egypt, Oxford University Press, 2001, p 326
↑ Parker, A. (2018). "'The Bells! The Bells! Approaching tintinnabula in Roman Britain and beyond". In Parker, A.; McKie, S (eds.). Material Approaches to Roman Magic: Occult Objects and Supernatural Substances. Oxbow. pp.57–68.
↑ Martin-Kilcher, S. (2000). "Mors immatura in the Roman world – a mirror of society and tradition". In Pearce, J.; Millet, M.; Struck, M. (eds.). Burials, Society and Context in the Roman World. Oxbow. pp.63–77.
↑ Karlheinz Kessler. 2008. Das wahre Ende Babylons – Die Tradition der Aramäer, Mandäer, Juden und Manichäer. In Joachim Marzahn and Günther Schauerte (eds.). Babylon. Wahrheit: Eine Ausstellung des Vorderasiatischen Museums Staatliche Museen zu Berlin mit Unterstützung der Staatsbibliothek zu Berlin. München: Hirmer. Pp. 467–486, fig. 338. ISBN978-3-7774-4295-2
↑ Christa Müller-Kessler, Trence C. Mitchell, Marilyn I. Hockey. 2007. An Inscribed Silver Amulet from Samaria. Palestine Exploration Quarterly 139 pp. 5–19.
↑ Joseph Naveh, Shaul Shaked. 1985. Amulets and Magic Bowls. Aramaic Incantattion of Late Antiquity. Jerusalem: Magness Press. ISBN965-223-531-8
↑ Joseph Naveh, Shaul Shaked. 1993. Magic Spells and Formulae. Aramaic Incantattion of Late Antiquity. Jerusalem: Magness Press. Pp. 43–109, pls. 1–18. ISBN965-223-841-4
↑ Roy Kotansky, Joseph Naveh, and Shaul Shaked. 1992. A Greek-Aramaic silver amulet from Egypt in the Ashmolean Museum. Le Muséon 105, pp. 5–25.
↑ Roy Kotansky. 1994. Greek Magical Amulets. The Inscribed Gold, Silver, Copper, and Bronze Lamellae. Part I. Published Texts of Known Provenance. Opladen: Westdeutscher Verlag. ISBN3-531-09936-1
↑ Wen, Benenell (2016). The Tao of Craft: Fu Talismans and Casting Sigils in the Eastern Esoteric Tradition. North Atlantic Books. ISBN978-1623170660.
↑ Canaan, Tewfik (2004). "The Decipherment of Arabic Talismans". In Savage-Smith, Emilie (ed.). Magic and Divination in Early Islam. The Formation of the Classical Islamic World. Vol.42. Ashgate. pp.125–49. ISBN978-0-86078-715-0.
↑ Lang, Bernhard (1997). Sacred Games: A History of Christian Worship. Yale University Press. p.403. ISBN9780300172263. If the person who needs to be healed is not present, prayer may be said over a piece of cloth; consecrated through communal prayer (and perhaps the additional touch of a particularly gifted healer), the cloth is believed to carry a healing power. The Foundations of Pentecostal Theology quotes the scriptural basis of the "prayer cloth": "And God wrought special miracles by the hand of Paul: so that from his body were brought unto the sick handkerchiefs or belts, and the diseases departed from them, and the evil spirits went out of them" (Acts 19:11-12).
↑ Liz James (30 April 2008). Supernaturalism in Christianity: Its Growth and Cure. Mercer University Press. ISBN9780881460940. From the fifth century onward, the cross has been widely worn as an amulet, and the novel Dracula treats it as a protection against vampires. Many Christians continue to hang polished miniatures of the cross around their necks.
↑ Lea, Henry Charles (1896). "Chapter 12: Indulged Objects". A History of Auricular Confession and Indulgences in the Latin Church. Vol.3: Indulgences. Philadelphia: Lea Brothers & Co. p.520. OCLC162534206.
↑ Bertacchini, E. (1 January 2014). A New Perspective on the Production and Evolution of Cultures. Content Publishers. p.183. ISBN9781490272306. A holy water font is a vessel containing holy water generally placed near the entrance of a church. It is used in Roman Catholic and Lutheran churches, as well as some Anglican churches to make the sign of the cross using the holy water upon entrance and exit.
↑ Getz, Keith (February 2013). "Where is the Baptismal Font?"(PDF). Evangelical Lutheran Church in America. Archived from the original(PDF) on 5 May 2014. Retrieved 5 May 2014. By having the font at the entrance of the church, and using the font every Sunday, we are intentionally and dramatically revealing the importance of Holy Baptism and highlighting it as foundational to our life in Christ. It symbolically reminds us that we enter into the life of the church, into the life of Christ's body, through the birthing waters of the baptismal font, where we are born again from above. Dipping our fingers in the holy water of the font and making the sign of the cross, reinforces who and whose we are. We are reminded that we have been baptized; daily we die to sin and rise to new life in the Spirit. The font is also positioned so that from the font there is a direct and central path leading to the altar, highlighting how these two Holy Sacraments are intimately connected. As we leave the church, we see the baptismal font, reminding us that we have been baptized, named and claimed, to serve others in proclamation and service to others.
↑ Franklin, Rosalind (2005). Baby Lore: Superstitions & Old Wives Tales from the World Over Related to Pregnancy, Birth & Babycare. Diggory Press. p.160. ISBN978-0-9515655-4-4.
↑ Papastergiadis, Nikos (1998). Dialogues in the Diasporas: Essays and Conversations on Cultural Identity. Rivers Oram Press. p.223. ISBN978-1-85489-094-8.
1 2 3 4 "Chapter 4: Other Beliefs and Practices". Pew Research Center's Religion & Public Life Project. 2012-08-09. Archived from the original on 2018-08-11. Retrieved 2018-08-11. Islamic tradition also holds that Muslims should rely on God alone to keep them safe from sorcery and malicious spirits rather than resorting to talismans, which are charms or amulets bearing symbols or precious stones believed to have magical powers, or other means of protection. Perhaps reflecting the influence of this Islamic teaching, a large majority of Muslims in most countries say they do not possess talismans or other protective objects. The use of talismans is most widespread in Pakistan (41%) and Albania (39%), while in other countries fewer than three-in-ten Muslims say they wear talismans or precious stones for protection. Although using objects specifically to ward off the evil eye is somewhat more common, only in Azerbaijan (74%) and Kazakhstan (54%) do more than half the Muslims surveyed say they rely on objects for this purpose. ...Although the survey finds that most Muslims do not wear talismans, a substantial number of Muslims appear to make an exception for charms kept at home to ward off the evil eye
↑ Leoni, Francesca (2016). Power and Protection: Islamic Art and the Supernatural. Oxford: Ashmolean Museum. p.35. ISBN978-1910807095.
↑ Blair, S. (2001). An Amulet from Afsharid Iran. The Journal of the Walters Art Museum 59, pp.85–102, and Vesel (2012) p.265.
↑ Vesel, Živa, 'Talismans from the Iranian World: A Millenary Tradition', in ed., Pedram Khosronejad, The Art and Material Culture of Iranian Shi'ism: Iconography and Religious Devotion in Shi'i Islam (London and New York, 2012) pp.254–75.
↑ Melikian-Chirvani, A.S. (1997). Precious and Semi-Precious Stones in Iranian Culture, Chapter I. Early Iranian Jade. Bulletin of the Asia Institute 11, pp.123–73.
1 2 Leoni, Francesca (2016). Power and protection: Islamic art and the supernatural. Oxford: Ashmolean Museum. pp.33–52. ISBN978-1910807095.
1 2 3 4 5 Leoni, Francesca (2016). Power and protection: Islamic art and the supernatural. Oxford: Oxford: Ashmolean. pp.33–52. ISBN978-1910807095.
↑ Littlewood, Ajarn Spencer (2016). The Book of Thai Lanna Sorcery (PDF). Thailand: Buddha Magic Multimedia & Publications. pp.1–2.
↑ Cleene, Marcel; Lejeune, Marie Claire (2003). Compendium of Symbolic and Ritual Plants in Europe. p.178. ISBN978-90-77135-04-4.
↑ Fanthorpe, R. Lionel; Fanthorpe, Patricia (2008). Mysteries and Secrets of Voodoo, Santeria, and Obeah. Mysteries and Secrets Series. Vol.12. Dundurn Group. p.183–4. ISBN978-1-55002-784-6.
↑ Tennent, Sir, James Emerson (1999) [1861]. Sketches of the Natural History of Ceylon with Narratives and Anecdotes Illustrative of the Habits and Instincts of the Mammalia, Birds, Reptiles, Fishes, Insects, Including a Monograph of the Elephant and a Description of the Modes of Capturing and Training it with Engravings from Original Drawings (reprinted.). Asian Educational Services. p.37. ISBN978-81-206-1246-4.
A grimoire is a textbook of magic, typically including instructions on how to create magical objects like talismans and amulets, how to perform magical spells, charms, and divination, and how to summon or invoke supernatural entities such as angels, spirits, deities, and demons. In many cases, the books themselves are believed to be imbued with magical powers. The only contents found in a grimoire would be information on spells, rituals, the preparation of magical tools, and lists of ingredients and their magical correspondences. In this manner, while all books on magic could be thought of as grimoires, not all magical books should be thought of as grimoires.
Jinn, also romanized as djinn or anglicized as genies, are invisible creatures in early pre-Islamic Arabia and later in Islamic culture and beliefs. Like humans, they are accountable for their deeds and can be either believers (Muslims) or disbelievers (kafir), depending on whether they accept God's guidance. Jinn are neither innately evil nor innately good. Jinn are not a strictly Islamic concept, having been adapted from pagan beliefs. Islam places jinn and humans on the same plane in relation to God, both being subject to God's judgement and an afterlife. The Quran condemns the pre-Islamic Arabian practice of worshipping or seeking protection from them.
A pendant is a loose-hanging piece of jewellery, generally attached by a small loop to a necklace, which may be known as a "pendant necklace". A pendant earring is an earring with a piece hanging down. Its name stems from the Latin word pendere and Old French word pendr, both of which translate to "to hang down". In modern French, pendant is the gerund form of pendre and also means "during". The extent to which the design of a pendant can be incorporated into an overall necklace makes it not always accurate to treat them as separate items.
In ancient Mesopotamian religion, Pazuzu is a personification of the southwestern wind, and held kingship over the lilu wind demons.
The evil eye is a supernatural belief in a curse brought about by a malevolent glare, usually inspired by envy. The belief in the evil eye among humans has existed since prehistory, and amulets to protect against it have been found dating to around 5,000 years ago.
The cimaruta is an Italian folk amulet or talisman, traditionally worn around the neck or hung above an infant's bed to ward off the evil eye. Commonly made of silver, the amulet itself consists of several small apotropaic charms, with each individual piece attached to what is supposed to represent a branch of rue—the flowering medicinal herb for which the whole talisman is named, "cimaruta" being a Neapolitan form of cima di ruta: Italian for "sprig of rue".
Apotropaic magic or protective magic is a type of magic intended to turn away harm or evil influences, as in deflecting misfortune or averting the evil eye. Apotropaic observances may also be practiced out of superstition or out of tradition, as in good luck charms, amulets, or gestures such as crossed fingers or knocking on wood. Many different objects and charms were used for protection throughout history.
The hamsa, also known as the hand ofFatima, is a palm-shaped amulet popular throughout North Africa and in the Middle East and commonly used in jewellery and wall hangings. Depicting the open hand, an image recognized and used as a sign of protection in many times throughout history, the hamsa has been traditionally believed to provide defense against the evil eye.
Agimat, also known as anting or folklorized as anting-anting, is a Filipino word for "amulet" or "charm". Anting-anting is also a Filipino system of magic and sorcery with special use of the above-mentioned talismans, amulets, and charms. Other general terms for agimat include virtud (Virtue) and galing (Prowess).
In ancient Roman religion and magic, the fascinus or fascinum was the embodiment of the divine phallus. The word can refer to phallus effigies and amulets, and to the spells used to invoke his divine protection. Pliny called it a medicus invidiae, a "doctor" or remedy for envy or the evil eye.
A talisman is any object ascribed with religious or magical powers intended to protect, heal, or harm individuals for whom they are made. Talismans are often portable objects carried on someone in a variety of ways, but can also be installed permanently in architecture. Talismans are closely linked with amulets, fulfilling many of the same roles, but a key difference is in their functions. An amulet protects a person or possession against evil forces while a talisman provides good fortune.
A debtera is an itinerant religious figure in the Ethiopian and Eritrean Orthodox Tewahedo Churches, and the Beta Israel, who sings hymns and dances for churchgoers, and who performs exorcisms and white magic to aid the congregation. A debtera will claim an ecclesiastical identity and behave as in minor orders. They may in fact be officially ordained as deacons, or may act outside the Church hierarchy. They are usually feared by the local population.
Takrut is a type of tubular amulet that originated from Thailand. It is also known as "Tangkai" in other cultures. The takrut is similar to a talisman. The word Takrut, is used for both Singular and Plural, although many people do add an 's' (Takruts). However, the proper way to refer to takrut when in plural, is 'Takrut'.
A talismanic shirt is a worn textile talisman. Talismanic shirts are found throughout the Muslim world. The shirts can be grouped to four types which differ in style and the symbols used: an Ottoman, a Safavid, a Mughal and a West African one.
Despite Islamic tradition taking a generally dim view of superstitious brief in supernatural causality for mundane events, various beliefs in supernatural phenomena have persisted in Muslim societies since the advent of Islam. In Muslim scholarship, the various Islamic schools and branches have contested and probed beliefs and practices that were assumed to be superstitious, but beliefs in Quranic charms, jinn, and the practice of visiting the tombs of religious remain.
Apocryphal prayer is a prayer modeled on the church prayer, but containing a large number of insertions from folk beliefs, incantations, in some cases rearrangements or excerpts from apocrypha. Performed as apotropeia, it is also used for medicinal purposes. Apocryphal prayers are mostly texts of bookish origin. It is found in all collections of zagovory.
Belief and practice in magic in Islam is "widespread and pervasive" and a "vital element of everyday life and practice", both historically and currently in Islamic culture. The topics also generating a "staggering" amount of literature.
Ethiopia has a complex religious history, experiencing Christian rule in the 4th century, then experiencing increasing Islamic influence in the 8th century. The earliest extant Ethiopian talismanic scrolls date to the 16th century, but are thought to be in use since the 10th century. The scrolls are an intermingling of all the Abrahamic faiths with indigenous African roots. As the scrolls are highly personalized, their purposes vary, but serve three broad functions: to protect and heal, to exert external influence, and to practice ritual employment. The scrolls are part of a larger ritual tradition rooted in Christian Exorcism Practices.
Rock crystal amulets in the Islamic world date back to the 9th century CE and were used to offer well-being and religious protection. A range of forms and materials were used to produce amulets and to bring upon various powers and protections. Rock crystal amulets physically connect a person to magic and religion through significant qualities of their materials and inscriptions. The inscriptions on rock crystal amulets ranged from long to short phrases, or just single words, indicating their unique personalization.
Christopher A. Faraone is an American classicist. He is the Edward Olson Distinguished Service Professor in the Department of Classics and the College at the University of Chicago. His work largely covers the study of Ancient Greek poetry, religion and magic, from sources such as text, myths, rituals, and hymns, and from objects such as pottery, papyrus, inscriptions on gems, curse tablets, and figurines or effigies. Faraone is considered to be a foremost scholar on ancient Mediterranean magic.
References
Budge, E. A. Wallis (1961). Amulets and Talismans. New Hyde Park, NY: University Books.
Gonzalez-Wippler, Migene (1991). Complete Book Of Amulets & Talismans. Sourcebook Series. St. Paul, MN: Lewellyn Publications. ISBN978-0-87542-287-9.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
