![]() more En juillet 2005, un brule-encens portant une inscription magique en latin et des vases decores de serpents sont fortuitement decouverts a Chartres. ‘Middle-’ and Neo-Platonists), Christian apologists, late-antique encyclopedists, etc.Įn juillet 2005, un brule-encens portant une inscription magique en latin et des vases decores de. This article aims to challenge the terms of the conventional dichotomy between Egyptian and Graeco-Roman, by exploring the many specific contexts in which ‘Egypt’ was appropriated, for example, by institutions, intellectuals (e.g. Yet even these elide the problem of how these cults were perceived in relation to Egypt. ![]() Each of these definitions is evidently partial, which is one reason for the growing preference for the less specific terms ‘Isiac gods’ and ‘Isiac cults’. We thus find these deities referred to as ‘Egyptian’, ‘Graeco-Egyptian’, ‘Graeco-Roman’, ‘Greek’, ‘Roman’ and, again, ‘Oriental’, ‘Orientalized Roman’, and so on. more Summary When dealing with Isis, Serapis and the other members of the so-called ‘gens isiaca’, scholars have hesitated whether to emphasize their (indisputable) historico-geographic origin in the Nile valley or their (no less indisputable) character as Graeco-Roman cults. Summary When dealing with Isis, Serapis and the other members of the so-called ‘gens isiaca’, sch. Although the mouth-part of the bag bears some resemblance to the analogous part of the “bag” in the Mitreo di. #PROFESSOR OF MAGICAL STUDIES FULL#1 here).3 It shows Mercury, as god of wealth and prosperity, holding a bag full of coins in front a tall base on which stands a cockerel (one of Mercury’s animals) on a heap of (no doubt silver) coins. ![]() This assessment can be strengthened by taking into consideration an undoubted example of a carry-bag, namely the image of Mercury that adorns one of the silver dishes found in a hoard at Berthouville (département Eure) before 1916 (fig. Chalupa and Glomb are to be congratulated on their critical assessment of the traditional arguments that identified the third object depicted in the Miles-panel of the floor-mosaic of the Mitreo di Felicissimo as a “military bag”.1 As they point out, there are no convincing iconographic parallels the utilitarian objects carried on the legionaries’ stakes on Trajan’s column2 bear no resemblance to the item in this panel (their fig. Chalupa and Glomb are to be congratulated on their critical assessment of the traditional. The sec-ond gem offers no iconography but an interesting Greek inscription, followed by three special signs, appealing to the goddess Gaia (Earth) to protect the wearer. The first car-ries a fine example of the cock-headed Anguipede figure on the obverse, and, on the reverse, three of the Judaic names of God most commonly found on amulets in this tradition. This paper publishes two such magical amulets, one in the Museum of Anatolian Civilizations and the other in the Erimtan Museum of Archaeology and Art, both in Ankara. A specific group of such amulets, on semi-precious stones en-graved with images, intercultural words of power, and special signs, was created in late-Hellenistic Egypt, but spread into the eastern Mediterranean mainly in the Roman period. Faraone has highlighted the signifi-cance of such artefacts in strategies of personal and group protection and healing throughout Greek and Roman antiquity. more The recent synthesis of Roman-period amulets by C. ![]() Faraone has highlighted the signifi-cance o. The recent synthesis of Roman-period amulets by C. ![]()
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