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. [1] Pliny calls it a medicus invidiae, a "doctor" or remedy for envy ( invidia , a "looking upon") or the evil eye.
The English word "fascinate" ultimately derives from Latin fascinum and the related verb fascinare, "to use the power of the fascinus", that is, "to practice magic" and hence "to enchant, bewitch". Catullus uses the verb at the end of Carmen 7, a hendecasyllabic poem addressing his lover Lesbia; he expresses his infinite desire for kisses that cannot be counted by voyeurs nor "fascinated" (put under a spell) by a malicious tongue; such bliss, as also in Carmen 5, potentially attracts invidia. [2]
Fescennine Verses, the satiric and often lewd songs or chants performed on various social occasions, may have been so-named from the fascinum; ancient sources propose this etymology along with an alternative origin from Fescennia, a small town in Etruria. [3]
The Vestal Virgins tended the cult of the fascinus populi Romani , the sacred image of the phallus that was one of the tokens of the safety of the state (sacra Romana). It was thus associated with the Palladium. [4] Roman myths, such as the begetting of Servius Tullius, suggest that this phallus was an embodiment of a masculine generative power located within the hearth, regarded as sacred. [5] When a general celebrated a triumph, the Vestals hung an effigy of the fascinus on the underside of his chariot to protect him from invidia. [6]
Augustine, whose primary source on Roman religion was the lost theological works of Marcus Terentius Varro, notes that a phallic image was carried in procession annually at the festival of Father Liber, the Roman god identified with Dionysus or Bacchus, for the purpose of protecting the fields from fascinatio, magic compulsion: [7]
Varro says that certain rites of Liber were celebrated in Italy which were of such unrestrained wickedness that the shameful parts of the male were worshipped at crossroads in his honour. … For, during the days of the festival of Liber, this obscene member, placed on a little trolley, was first exhibited with great honour at the crossroads in the countryside, and then conveyed into the city itself. … In this way, it seems, the god Liber was to be propitiated, in order to secure the growth of seeds and to repel enchantment (fascinatio) from the fields. [8]
As a divinized phallus, Fascinus shared attributes with Mutunus Tutunus, whose shrine was supposed to date from the founding of the city, and the imported Greek god Priapus. [9]
Phallic charms, often winged, were ubiquitous in Roman culture, appearing as objects of jewellery such as pendants and finger rings, relief carvings, lamps, and wind chimes ( tintinnabula ). [10] [11] [12] Fascinus was thought particularly to ward off evil from children, mainly boys, and from conquering generals (see n. 6). The protective function of the phallus is usually related to the virile and regenerative powers of an erect phallus, though in most cases the emotion, shame, or laughter created by obscenity is the power that diverts the evil eye. [13]
There are very few Roman images of people wearing a phallic charm. [13] Varro notes the custom of hanging a phallic charm on a baby's neck, [lower-alpha 1] and examples have been found of phallus-bearing rings too small to be worn except by children. [14] A 2017 experimental archaeology project suggested that some types of phallic pendant were designed to remain pointing outwards, in the direction of travel of the wearer, in order to face towards any potential danger or bad luck and nullify it before it could affect the wearer. [15] Other symbols may have been interchangeable with the phallus, such as the club of Hercules. [13]
The victory of the phallus over the power of the evil eye may be represented by the phallus ejaculating towards a disembodied eye. This motif is shown in several examples of Roman art. [16] For example, the motif is known from multiple relief sculptures from Leptis Magna in present-day Libya, [11] as well as several instances on Hadrian's Wall. [17] A 1st-century BC terracotta figurine shows "two little phallus-men sawing an eyeball in half". [10] [11]
The "fist and phallus" amulet was prevalent amongst soldiers. These are phallic pendants with a representation of a (usually) clenched fist at the bottom of the shaft, facing away from the glans. Several examples show the fist making the manus fica or "fig sign", a symbol of good luck. [14] [18] The largest known collection comes from Camulodunum. [19] Some examples of the fist-and-phallus amulets incorporate vulvar imagery as well as an extra apotropaic device. [20]
Erotic art in Pompeii and Herculaneum has been both exhibited as art and censored as pornography. The Roman cities around the bay of Naples were destroyed by the eruption of Mount Vesuvius in 79 AD, thereby preserving their buildings and artefacts until extensive archaeological excavations began in the 18th century. These digs revealed the cities to be rich in erotic artefacts such as statues, frescoes, and household items decorated with sexual themes. The ubiquity of such imagery and items indicates that the treatment of sexuality in ancient Rome was more relaxed than in current Western culture. However, much of what might strike modern viewers as erotic imagery, such as oversized phalluses, could arguably be fertility imagery. Depictions of the phallus, for example, could be used in gardens to encourage the production of fertile plants. This clash of cultures led to many erotic artefacts from Pompeii being locked away from the public for nearly 200 years.
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 from dating to about 5,000 years ago. It is estimated that around 40% of the world's population believes in the evil eye.
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.
A thunderstone is a prehistoric hand axe, stone tool, or fossil which was used as an amulet to protect a person or a building. The name derives from the ancient belief that the object was found at a place where lightning had struck.
Magic in the Greco-Roman world—that is, ancient Greece, ancient Rome, and the other cultures with which they interacted, especially ancient Egypt—comprises supernatural practices undertaken by individuals, often privately, that were not under the oversight of official priesthoods attached to the various state, community, and household cults and temples as a matter of public religion. Private magic was practiced throughout Greek and Roman cultures as well as among Jews and early Christians of the Roman Empire. Primary sources for the study of Greco-Roman magic include the Greek Magical Papyri, curse tablets, amulets, and literary texts such as Ovid's Fasti and Pliny the Elder's Natural History.
An incantation bowl, also known as a demon bowl, devil-trap bowl, or magic bowl, is a form of early protective magic found in what is now Iraq and Iran. Produced in the Middle East during late antiquity from the sixth to eighth centuries, particularly in Upper Mesopotamia and Syria, the bowls were usually inscribed in a spiral, beginning from the rim and moving toward the center. Most are inscribed in Jewish Babylonian Aramaic.
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.
A phallus is a penis, an object that resembles a penis, or a mimetic image of an erect penis. In art history, a figure with an erect penis is described as ithyphallic.
In the myth and folklore of the Near East and Europe, Abyzou is the name of a female demon. Abyzou was blamed for miscarriages and infant mortality and was said to be motivated by envy, as she herself was infertile. In the Coptic Egypt she is identified with Alabasandria, and in Byzantine culture with Gylou, but in various texts surviving from the syncretic magical practice of antiquity and the Early Middle Ages, she is said to have many or virtually innumerable names.
In ancient Roman religion, Mutunus Tutunus or Mutinus Titinus was a phallic marriage deity, in some respects equated with Priapus. His shrine was located on the Velian Hill, supposedly since the founding of Rome, until the 1st century BC.
In Latin, invidia is the sense of envy, a "looking upon" associated with the evil eye, from invidere, "to look against, to look in a hostile manner." Invidia ("Envy") is one of the Seven Deadly Sins in Christian belief.
In ancient Rome, a tintinnabulum was a wind chime or assemblage of bells. A tintinnabulum often took the form of a bronze ithyphallic figure or of a fascinum, a magico-religious phallus thought to ward off the evil eye and bring good fortune and prosperity.
Anglo-Saxon Amulets and Curing Stones is an archaeological study of amulets, talismans and curing stones in the burial record of Anglo-Saxon England. Written by the Australian archaeologist Audrey Meaney, it was published by the company British Archaeological Reports as the 96th monograph in their BAR British Series. Prior to writing the work, Meaney had published several books dealing with Anglo-Saxon burials.
Palad Khik is a kind of Thai amulet that is shaped like a penis. The phrase "palad khik" means "honorable surrogate penis". These amulets range from a few inches to several feet long in length. The smaller versions are usually worn on the body while the larger versions are displayed in shops and other establishments.
The mythologies in present-day Italy encompass the mythology of the Romans, Etruscans, and other peoples living in Italy, those ancient stories about divine or heroic beings that these particular cultures believed to be true and that often use supernatural events or characters to explain the nature of the universe and humanity.
A lunula was a crescent moon shaped pendant worn by girls in ancient Rome. Girls ideally wore them as an apotropaic amulet, the equivalent of the boy's bulla. In the popular belief the Romans wore amulets usually as a talisman, to protect themselves against evil forces, demons and sorcery, but especially against the evil eye. Lunulae were common throughout the entire Medditeranean region while their male counterpart, the bulla, was most popular in Italy. In Plautus' play, Epidicus asks the young girl Telestis: "Don't you remember my bringing you a gold lunula on your birthday, and a little gold ring for your finger?" An explicit definition is provided by Isidore of Seville: "Lunulae are female ornaments in the likeness of the moon, little hanging gold bullae." But in Plautus' play Rudens, Palaestra says her father gave her a golden bulla on the day of her birth.
Crepundia are groups of amulets, often strung onto chains in Classical antiquity. They are similar to charm bracelets and are archaeologically associated with children.
