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Amulets, Magic, and Talismans

Epistles of the Brethren of Purity, known as Ikhwan al-Safaʾ, discussed below, for example, included a polemical treatise against those who dismiss magic and oppose the "science of talismans" -that is, the use of materials, particularly metals and plants, that possess certain useful properties hidden from human understanding but evident in their effect on other creatures. To justify their advocacy of astral magic and talismans, the anonymous authors provide a history of attitudes towards magic (Ikhwan al-Safaʾ 2011). Ibn ) was also concerned with magical practices and believed that human beings had the ability to influence the "world of elements" through supernatural means: "These are sciences showing how human souls may become prepared to exercise an influence upon the world of the elements, either without any aid or with the aid of celestial matters" . In the case of such practices today, there is a wide discrepancy across the Islamic world on its acceptability, much of which.

Related Papers

Bloomsbury Studies in Material Religion

Comparing amulets over time and space, this volume focuses on the function of written words on these fascinating artefacts. Ranging from Roman Egypt to the Middle Ages and the Modern period, this book provides an overview on these artefacts in the Mediterranean world and beyond, including Europe, Iran and Turkey. A deep analysis of the textuality of amulets provides comparative information on themes and structures of the religious traditions examined. A strong emphasis is placed on the material features of the amulets and their connections to their ritual purposes. The textual content, as well as other characteristics, is examined systematically, in order to establish patterns of influence and diffusion. The question of the production, which includes the relationship that linked professional magicians, artists and craftsmen to their clientele, is also discussed, as well as the sacred and cultural economies involved.

Guide to the Study of Ancient Magic, ed. David Frankfurter

A survey of the development of 'unlettered' amulets to fully written amulets from earliest Mesopotamian, Egyptian, and Phoenician times on through to the Greek and Roman periods, with particular attention paid to the birth of Babylonian cuneiform amulets; the Pharaonic mortuary texts and decree capsules; the Punic gold lamellae; the early Hebrew amulets; and the first inscribed Greek incantations, emphasizing the continuity and continuance of these amuletic traditions well into the Roman period.

AMULET-EXORCISM CYLINDERS (Scrolls) WITH MAGIC INVOCATION, (17TH, 18TH C.) FROM SPARTA-PISIDIA-IN ASIA MINOR Contribution to the research for Christian amulets

We can generally distinguish the texts relevant to magic in two types: the magic scrips and the magic objects, which constitute an application of the magic scrips upon one, or for one particular person. The manuscripts presented in the rotulus form, known as scrolls, namely a vertical cylinder, continue the long tradition of Christian exorcisms ; they are recognized as sanctifying acts by the Church, and belong to the category of "negative" sanctions, in which religion and magic are combined. We assume that the way of presenting amulet A is also very rare; in it the selected texts are supplemented with sixteen coloured miniatures of saints, sketched by the miniature-writer himself, who should, no doubt, be a priest. After this, the recessional of the specific Introit saint follows; sometimes his Kontakion as well. Further on, small extracts from liturgical or apocrypha texts are added and, as a rule, they are completed with a magic amulet prayer. The appeal to beneficent spirits is not depicted on the amulets with random words or even sentences. Mystic names are included, symbols and characters, a number of magic words, Greek or Hebrew names, while, among the appeals to the lot of saints, various elements of the Notory Art of Solomon as well as of pagan witchcraft are added. Their presence could be justified according to the items accompanying every saint as one further element for the creation and strengthening of the small story-texts, which sometimes also create what is known today as historiolae. Namely, the writer, following his own symbolic system, shaped and presented in the amulets a number of ideas, yet mainly practical feelings, deriving from personal-individual experiences. In the texts, which consist of about 1200 verses on the whole, and which we transcribed, located, remarked upon in many ways and compared with respective magic-religious passages, there are a lot of magic Nomina Sacra , holy names; in them there are also found words and expressions which reveal strongly the appeal or prayer for help or even protection. Besides, they are adorned with linear depicted jewels and coloured, large, capital letters. These magic texts but mainly the magic traditions, especially those of the areas around the Mediterranean, are acknowledged as a depreciated cultural phenomenon, the meaning of which has not been comprehended until today; moreover, its boundaries have not been wholly determined yet by the researchers. Undoubtedly, however, the writer, especially the one of manuscript A, (Codex Spartae Asiae Minoris Α΄) succeeds in combining the power of the magic papyrus and the Christian word, together with the power of the picture of the signet-amulets, creating, together with the sketches of the saints and the colour, the necessary atmosphere of mystic influence, but the strengthening of interpersonal sentimental relationships as well, in a dynamics effort to help their protégé. Finally, however, as

“Luck,” the playwright Tennessee Williams once wrote, “is believing you’re lucky.” That may be true, but people around the world have always tried to boost their good fortunes with talismans, symbols and trinkets—including a few that may seem bizarre today.

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Reviews for "The Ultimate Nail Care Product: Light Lacquer Magic Strengthener"

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