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Objective: To underline that beyond the territories under Portuguese rule, evidence of the use of protective amulets can also be found in places under Hispanic control and the Caribbean. This study aims to enrich historiography on the subject and dialogue with it regarding source analysis and a rereading based on the descriptions of central-western Africa from the sixteenth to the eighteenth century. Methodology: It interrogates sources widely used for the study of African matrix cultures in America from a different perspective and reviews non-written sources that allow visualizing written ones in theircontext. Originality: This paper contributes to the understanding of how sources can be reread to research African Diaspora cultures in the light of their connected history, tracing the use of these amulets in specific socio-cultural contexts. Conclusions: By considering and interrogating diverse sources on the conversion of Africans and the African diaspora in the Americas, these stories transcend the immutable benevolence of Catholicism and Eurocentrism and question the myopia of the Jesuits and inquisitors in New Spain and New Granada when observing African customs., Objetivo: sublinhar que, além dos territórios sob domínio português, evidências do uso de amuletos protetores podem ser encontradas em locais sob controle hispânico e no Caribe. O objetivo é enriquecer a historiografia sobre o assunto e dialogar com ela em relação à revisão de fontes, em uma releitura baseada nas descrições da África Centro-Ocidental dos séculos XVI ao XVIIi. Metodologia: fontes amplamente utilizadas para o estudo das culturas com matriz africana nas Américas são questionadas a partir de uma perspectiva diferente, assim como fontes não escritas que permitiram visualizar as fontes escritas em seu contexto. Originalidade: o texto mostra como as fontes podem ser relidas para investigar as culturas da diáspora africana à luz de sua história conectada, traçando o uso de amuletos em contextos socioculturais específicos. Conclusões: ao interrogar e avaliar diversas fontes sobre a conversão dos africanos e a diáspora africana nas Américas, as histórias transcendem a imutável benevolência do catolicismo e do eurocentrismo e, ao mesmo tempo, questionam a miopia dos jesuítas e inquisidores na Nova Espanha e Nova Granada ao observar os costumes dos africanos., Objetivo: subrayar que, más allá de los territorios bajo el dominio portugués, se pueden encontrar evidencias del uso de amuletos protectores en lugares bajo control hispano y en el Caribe. Lo anterior, con el fin de enriquecer la historiografía sobre el tema y dialogar con esta respecto de la revisión de fuentes, en una relectura basada en las descripciones sobre África centroccidental de los siglos XVI al XVIII. Metodología: se interrogan fuentes ampliamente utilizadas para el estudio de las culturas de matriz africana en las Américas con una perspectiva diferente y se revisan fuentes no escritas que permiten visualizar las escritas en su contexto. Originalidad: el texto muestra cómo se pueden releer las fuentes para investigar las culturas de la diáspora africana a la luz de su historia conectada, rastreando el uso de amuletos en contextos socioculturales específicos. Conclusiones: al interrogar y valorar fuentes diversas sobre la conversión de los africanos y sobre la diáspora africana en las Américas, las historias trascienden la inmutable benevolencia del catolicismo y eurocentrismo y, al mismo tiempo, cuestionan la miopía de los jesuitas e inquisidores en la Nueva España y la Nueva Granada, a la hora de observar lascostumbres africanas.

This essay introduces new evidence for an eschatological Phoenician motif that alludes to a final sailing and its perils, represented by a monstrous lion attacking or sinking a boat. The lion-and-boat motif was, so far, only documented in a Phoenician funerary stela from late classical Athens, the Antipatros/Shem stela. Excavations at the fifth-century BCE Tartessic site of Casas del Turuñuelo in southwestern Spain has revealed a set of ivory and bone panels that decorated a wooden box, bearing relevant iconography in the so-called orientalizing style. Additional comparanda from the Levant, Iberia, and Tunisia in various media (coins, ivories, amulets), add weight to this interpretation. Our analysis highlights how the artists behind the Athenian and Tartessic artifacts were innovative in their way of representing a theme that was not codified iconographically. Most remarkable is the use of an ivory-carving convention (the Phoenician palmette motif) to portray the stylized boat, a choice corroborated by a painted pottery sherd from Olympia. This “palmette-boat” depiction, in our view, is coherent with Egyptian Nilotic boats, but also with the use of flat or shallow river-boats in the Tagus and Guadiana region, illustrating mechanisms of local adaptation of Phoenician sailing and life-death “passing” symbolism. If, as we suggest, this representation can be added to that in the Athenian document, we now have testimonies of two different local adaptations of a Phoenician theme at the two ends of the Mediterranean oikoumene between the archaic and late classical periods.

This article presents the editio princeps of a Mandaean amulet inscribed on a lead lamella (MLSC 4). The amulet contains two formula. The first describes how the children of Ptahil, who are described as “the guardians of the ruins”, wreak havoc in the world. The formula draws heavily on Mandaean lore. The second formula is mostly lost, and only the end survives. The article discusses material aspects of the artefact and provides a full transliteration and translation of its contents, a reconstruction of some broken sections based upon unpublished parallels, and notes that relate to linguistic and literary aspects of the text.

This article presents the editio princeps of a Mandaean amulet inscribed on a lead lamella (MLSC 4). The amulet contains two formula. The first describes how the children of Ptahil, who are described as “the guardians of the ruins”, wreak havoc in the world. The formula draws heavily on Mandaean lore. The second formula is mostly lost, and only the end survives. The article discusses material aspects of the artefact and provides a full transliteration and translation of its contents, a reconstruction of some broken sections based upon unpublished parallels, and notes that relate to linguistic and literary aspects of the text.

This article presents the editio princeps of a Mandaean amulet inscribed on a lead lamella (MLSC 4). The amulet contains two formula. The first describes how the children of Ptahil, who are described as “the guardians of the ruins”, wreak havoc in the world. The formula draws heavily on Mandaean lore. The second formula is mostly lost, and only the end survives. The article discusses material aspects of the artefact and provides a full transliteration and translation of its contents, a reconstruction of some broken sections based upon unpublished parallels, and notes that relate to linguistic and literary aspects of the text.

This article presents the editio princeps of a Mandaean amulet inscribed on a lead lamella (MLSC 4). The amulet contains two formula. The first describes how the children of Ptahil, who are described as “the guardians of the ruins”, wreak havoc in the world. The formula draws heavily on Mandaean lore. The second formula is mostly lost, and only the end survives. The article discusses material aspects of the artefact and provides a full transliteration and translation of its contents, a reconstruction of some broken sections based upon unpublished parallels, and notes that relate to linguistic and literary aspects of the text.

This article presents the editio princeps of a Mandaean amulet inscribed on a lead lamella (MLSC 4). The amulet contains two formula. The first describes how the children of Ptahil, who are described as “the guardians of the ruins”, wreak havoc in the world. The formula draws heavily on Mandaean lore. The second formula is mostly lost, and only the end survives. The article discusses material aspects of the artefact and provides a full transliteration and translation of its contents, a reconstruction of some broken sections based upon unpublished parallels, and notes that relate to linguistic and literary aspects of the text.

Màster Universitari en Estudis Avançats en Arquitectura-Barcelona: Teoria, Història i Cultura, A l'antiga societat agrària i pastoral de l’Isàvena, es va desenvolupar una estratègia defensiva per salvaguardar tant la casa com la família i la comunitat dels mals externs que provenien d'una naturalesa salvatge, més enllà del llindar delimitat per l'ésser humà. Partint d'aquesta cosmovisió, va sorgir un conjunt d'elements màgic-protectors com amulets, fetitxes i rituals periòdics d'arrel apotropaica. Condensadors de les creences animistes d'aquesta societat, van acabar fossilitzant en una iconografia vernacla popular, avui dia vista com a simple ornamentació supersticiosa, però que abans eren considerats elements matèrics vius, protectors i propiciatoris propis d'una societat rica en creences i religiositat popular., En la antigua sociedad agraria y pastoril del Isábena, se desarrolló una estrategia defensiva para salvaguardar tanto la casa, como la familia y a la comunidad de los males externo que provenían de una naturaleza salvaje, más allá del umbral delimitado por el ser humano. Partiendo de esta cosmovisión, surgió un conjunto de elementos mágico-protectores como amuletos, fetiches y rituales periódicos de raíz apotropaica. Condensadores de las creencias animistas de esta sociedad, terminaron fosilizando en una iconografía vernácula popular, hoy en día vista como simple ornamentación supersticiosa, pero que antaño eran considerados elementos matéricos vivos, protectores y propiciatorios propios de una sociedad rica en creencias y religiosidad popular., In the age of the old agrarian and pastoral society of the Isábena river valley, a defensive strategy was developed to safeguard both the house, the family and the community from external evils that came from a wild nature, beyond the threshold delimited by the human being. Starting from this worldview, a set of magical-protective elements such as amulets, fetishes and periodic rituals with apotropaic roots arose. Condensers of the animist beliefs of this society, they ended up fossilizing in a popular vernacular iconography, today seen as simple superstitious ornamentation, but which were once considered living material elements, protectors and propitiators typical of a society rich in beliefs and popular religiosity., Award-winning

The magical formularies on papyrus are precious witnesses to practices and processes of cultural transmission: i.e. the creation, communication, transformation and preservation of knowledge, both in text and image, across history and between the cultures of Egypt and Greece. More than eighty such handbooks survive, some of them in a fragmentary state. Our book, the work of an international team of papyrologists and historians of magic, replaces Papyri graecae magicae edited by K. Preisendanz, which appeared almost a century ago and has been used as one of the most important sources for the study of Greek magic, augmented in the 1990s by the excellent work of R. Daniel and F. Maltomini, the Supplementum Magicum. Our project has collected all the known magical formularies and fully studied both their materiality and their texts.  The facing English translation with notes replaces The Greek Magical Papyri in Translation, edited by H.D. Betz.  This volume, the first of two, presents the earliest of the handbooks, fifty-four in all, spanning the period from second century BCE to third century CE, in a new edition which includes the original texts in the three languages (Greek, Demotic, Coptic) with a full material description and a facing translation with commentary.

This paper proposes a novel source for –or at least influence on– the iconography of the Moon trump in the Rider-Waite Tarot deck, which preserves the design from the Tarot de Marseille. In fact, the Moon template appears to date back to the earliest days of the Tarot. The proposed source or prototype is a Greco-Roman talismanic design against the Evil Eye known as the “all-suffering eye”, which frequently occupies the reverse face of Byzantine copper/ bronze “Holy Rider” amulets. The paper identifies compositional elements that correspond in the Evil Eye and Moon card designs, presents reasons why the moon and the Evil Eye might have been thought of as cognates, and considers other likely inputs into the Moon card’s visual program., Este artículo propone una fuente novedosa para –o al menos una influencia en– la iconografía de la carta de La Luna en la baraja del Tarot Rider-Waite, que conserva el diseño del Tarot de Marsella. De hecho, la plantilla de La Luna parece remontarse a los primeros días del Tarot. La fuente o prototipo propuesto es un diseño de talismán grecorromano contra el mal de ojo (aojo) conocido como el “ojo que sufre todo”, que con frecuencia ocupa el reverso de los amuletos bizantinos de cobre/ bronce del tipo “Holy Rider”. El artículo identifica elementos de composición que corresponden en los diseños de mal de ojo y de la carta de La Luna, presenta las razones por las que la luna y el mal de ojo podrían haber sido considerados como cognados, y considera otras posibles entradas en el programa visual de la carta de La Luna.

The magical formularies on papyrus are precious witnesses to practices and processes of cultural transmission: i.e. the creation, communication, transformation and preservation of knowledge, both in text and image, across history and between the cultures of Egypt and Greece. More than eighty such handbooks survive, some of them in a fragmentary state. Our book, the work of an international team of papyrologists and historians of magic, replaces Papyri graecae magicae edited by K. Preisendanz, which appeared almost a century ago and has been used as one of the most important sources for the study of Greek magic, augmented in the 1990s by the excellent work of R. Daniel and F. Maltomini, the Supplementum Magicum. Our project has collected all the known magical formularies and fully studied both their materiality and their texts.  The facing English translation with notes replaces The Greek Magical Papyri in Translation, edited by H.D. Betz.  This volume, the first of two, presents the earliest of the handbooks, fifty-four in all, spanning the period from second century BCE to third century CE, in a new edition which includes the original texts in the three languages (Greek, Demotic, Coptic) with a full material description and a facing translation with commentary.

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circumstances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate examinations with stereo microscope is subsequently suggested and illustrated with photographs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription.

This study focuses on the collection and interpretation of English material magic by English museums in the modern era. Based on a survey of English amulets in English museums, the thesis addresses the question ‘how have museum collections of English popular magic materialised relations between people and things in practice?’ Melding two academic perspectives — historical interpretations of English magic and analyses of ethnographic collections — it contributes to both fields of study. Theoretical approaches from material culture studies, museology, anthropology and history are used. Building on four areas of current academic concern — magic, modernity, materiality and museums — the thesis explores four themes: changing attitudes to magic, shifting attitudes to the material world, the growth and definition of academic disciplines, and relationships between amateurism and professionalism. The thesis' temporal scope extends from 1850 to the present, with a focus on the late nineteenth and early twentieth centuries when most of the collections were amassed, and on their re-interpretation in the second half of the twentieth century. Taking English amulets as its starting point, the thesis examines why and how these have been juxtaposed with artefacts from the rest of Britain, Europe and the world. It investigates networks of institutions, people, objects and ideas which formed and were formed by the collections. The study pivots around a number of key case studies, both of people who collected and interpreted amulets and of institutions that assembled them. Institutions encompass the Pitt Rivers Museum, Folklore Society, Cambridge University Museum of Archaeology and Anthropology, Brighton Museum, and Museum of Witchcraft and Magic; individuals include General Pitt-Rivers, Edward Burnett Tylor, Frederick Elworthy, Edward Lovett, Henry Balfour, Alfred Cort Haddon, Herbert Toms, Beatrice Blackwood and Cecil Williamson. The thesis concludes that collections of English mate

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circum­stances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate exami­nations with stereo microscope is subsequently suggested and illustrated with photo­graphs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription., https://doi.org/10.33063/diva-438136

This study focuses on the collection and interpretation of English material magic by English museums in the modern era. Based on a survey of English amulets in English museums, the thesis addresses the question ‘how have museum collections of English popular magic materialised relations between people and things in practice?’ Melding two academic perspectives — historical interpretations of English magic and analyses of ethnographic collections — it contributes to both fields of study. Theoretical approaches from material culture studies, museology, anthropology and history are used. Building on four areas of current academic concern — magic, modernity, materiality and museums — the thesis explores four themes: changing attitudes to magic, shifting attitudes to the material world, the growth and definition of academic disciplines, and relationships between amateurism and professionalism. The thesis' temporal scope extends from 1850 to the present, with a focus on the late nineteenth and early twentieth centuries when most of the collections were amassed, and on their re-interpretation in the second half of the twentieth century. Taking English amulets as its starting point, the thesis examines why and how these have been juxtaposed with artefacts from the rest of Britain, Europe and the world. It investigates networks of institutions, people, objects and ideas which formed and were formed by the collections. The study pivots around a number of key case studies, both of people who collected and interpreted amulets and of institutions that assembled them. Institutions encompass the Pitt Rivers Museum, Folklore Society, Cambridge University Museum of Archaeology and Anthropology, Brighton Museum, and Museum of Witchcraft and Magic; individuals include General Pitt-Rivers, Edward Burnett Tylor, Frederick Elworthy, Edward Lovett, Henry Balfour, Alfred Cort Haddon, Herbert Toms, Beatrice Blackwood and Cecil Williamson. The thesis concludes that collections of English mate

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circum­stances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate exami­nations with stereo microscope is subsequently suggested and illustrated with photo­graphs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription., https://doi.org/10.33063/diva-438136

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circum­stances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate exami­nations with stereo microscope is subsequently suggested and illustrated with photo­graphs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription., https://doi.org/10.33063/diva-438136

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circum­stances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate exami­nations with stereo microscope is subsequently suggested and illustrated with photo­graphs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription., https://doi.org/10.33063/diva-438136

The aim of this paper is to provide a new reading and interpretation of the runic inscription on a silver capsule pendant from Birka which has been dated to the early Viking Age, 775–900 CE. It was found in a female grave and in the runological literature is conventionally known as the Birka amulet. The circum­stances of the find are first discussed in order to establish the exact location of the pendant in the grave. This is followed by a discussion of the possible identity of the woman in the grave and the possible location of the amulet on her body. As regards the function of the pendant, it has been determined that it was repurposed from another object in order to serve as a scent box and it was at that time that the runic inscription was carved on the reverse side. Earlier readings and interpretations are then discussed, followed by an analysis of the reading order of the inscription. A new reading based on three separate exami­nations with stereo microscope is subsequently suggested and illustrated with photo­graphs. To conclude, having established both reading order and reading, a new interpretation is suggested for the entire inscription., https://doi.org/10.33063/diva-438136

The present catalogue is in Swedish and it is a companion volume to Viking-Age Runic Plates. Reading and Interpretations. Te aim of this volume is to represent as clearly as possible readings of the inscriptionson the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. The catalogue provides an argued documentation of these investigations.

The present catalogue is in Swedish and it is a companion volume to Viking-Age Runic Plates. Reading and Interpretations. Te aim of this volume is to represent as clearly as possible readings of the inscriptionson the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. The catalogue provides an argued documentation of these investigations.

The present catalogue is in Swedish and it is a companion volume to Viking-Age Runic Plates. Reading and Interpretations. Te aim of this volume is to represent as clearly as possible readings of the inscriptionson the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. The catalogue provides an argued documentation of these investigations.

The present catalogue is in Swedish and it is a companion volume to Viking-Age Runic Plates. Reading and Interpretations. Te aim of this volume is to represent as clearly as possible readings of the inscriptionson the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. The catalogue provides an argued documentation of these investigations.

The present catalogue is in Swedish and it is a companion volume to Viking-Age Runic Plates. Reading and Interpretations. Te aim of this volume is to represent as clearly as possible readings of the inscriptionson the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. The catalogue provides an argued documentation of these investigations.

The study discusses the role of a wet nurse regarding the protection of a child in ancient Egypt. There is evidence of the phenomenon of the wet nurse dating from the Old Kingdom’s Pyramid texts, depictions in tombs from the New kingdom, to contracts between the wet nurse and her employer from the Late Period. They were most frequent in royal and elite families and made it possible for the mother to participate in social activities without worrying about feeding her baby, as well as being a symbol for economic wealth. Wet nurses have been found depicted in funerary contexts, holding ritual protective objects, and been mentioned in protective spells targeted towards children. This shows that the wet nurse had a part in the protection of a child and the intention behind this study is to discuss her participation in it and what it involves. The sources used in this study are to contain two subjects to be of relevance: wet nurse and the protection of a child, which lead to a restricted amount of material to analyse. The material studied contains of amulets, serpent staffs, three apotropaic wands, depictions from two graves and one protective spell. The analysis resulted in a conclusion claiming that the practice of protection is a part of the wet nurse’s occupation and were practiced with at least an apotropaic wand. Moreover, the depiction of her holding apotropaic wands in funerary contexts representing rebirth shows that the wet nurse is present and offering protection in the events of a child’s birth.

The study discusses the role of a wet nurse regarding the protection of a child in ancient Egypt. There is evidence of the phenomenon of the wet nurse dating from the Old Kingdom’s Pyramid texts, depictions in tombs from the New kingdom, to contracts between the wet nurse and her employer from the Late Period. They were most frequent in royal and elite families and made it possible for the mother to participate in social activities without worrying about feeding her baby, as well as being a symbol for economic wealth. Wet nurses have been found depicted in funerary contexts, holding ritual protective objects, and been mentioned in protective spells targeted towards children. This shows that the wet nurse had a part in the protection of a child and the intention behind this study is to discuss her participation in it and what it involves. The sources used in this study are to contain two subjects to be of relevance: wet nurse and the protection of a child, which lead to a restricted amount of material to analyse. The material studied contains of amulets, serpent staffs, three apotropaic wands, depictions from two graves and one protective spell. The analysis resulted in a conclusion claiming that the practice of protection is a part of the wet nurse’s occupation and were practiced with at least an apotropaic wand. Moreover, the depiction of her holding apotropaic wands in funerary contexts representing rebirth shows that the wet nurse is present and offering protection in the events of a child’s birth.

The coast of Colima archaeologically has been little studied, so the National Institute of Anthropology and History intervenes in the infrastructure works that are erected in the Cuyutlán Lagoon, rich in resources of varied ecosystems, which stimulated your room from early time. The analysis of their contexts and materials allows knowing strategies of modification of the environment, and, in particular, the knowledge and use of the fauna, preserved in skeletal form or as figures. Among the 386 human burials recovered by excavating a burial mound with wide use (200 BC to 1523 AD), an individual wore a collar made up of 32 crocodile teeth, an animal that occupies an important place in the Mesoamerican worldview, particularly in the region west. To know if the practice of the use of teeth in necklaces, slopes and applications, in particular of crocodile, is a local, regional feature or has a wider distribution, in documentary sources, previous archaeological excavations and ethnographic studies information on the meaning was collected, in different cultures, of the teeth and their use as well as the species that were used most frequently for this purpose, La costa de Colima arqueológicamente ha sido poco estudiada, por ello el Instituto Nacional de Antropología e Historia interviene las obras de infraestructura que se erigen en la Laguna de Cuyutlán, rica en recursos de variados ecosistemas, lo que estimuló su habitación desde época temprana. El análisis de sus contextos y materiales permite conocer estrategias de modificación del medio ambiente, y, en particular, el conocimiento y aprovechamiento de la fauna, preservada en forma esquelética o como figuras. Entre los 386 entierros humanos recuperados al excavar una loma funeraria con amplio uso (200 a.C a 1523 d.C), un individuo portaba un collar formado por 32 dientes de cocodrilo, animal que ocupa un lugar importante en la cosmovisión mesoamericana, en particular en la región del Occidente. Para conocer si la práctica del uso de dientes en collares, pendientes y aplicaciones, en particular de cocodrilo, es un rasgo local, regional o tiene una distribución más amplia, en fuentes documentales, excavaciones arqueológicas previas y estudios etnográficos se recopiló información sobre el significado, en diferentes culturas, de los dientes y de su uso así como de las especies que eran usadas más frecuentemente para ello

The coast of Colima archaeologically has been little studied, so the National Institute of Anthropology and History intervenes in the infrastructure works that are erected in the Cuyutlán Lagoon, rich in resources of varied ecosystems, which stimulated your room from early time. The analysis of their contexts and materials allows knowing strategies of modification of the environment, and, in particular, the knowledge and use of the fauna, preserved in skeletal form or as figures. Among the 386 human burials recovered by excavating a burial mound with wide use (200 BC to 1523 AD), an individual wore a collar made up of 32 crocodile teeth, an animal that occupies an important place in the Mesoamerican worldview, particularly in the region west. To know if the practice of the use of teeth in necklaces, slopes and applications, in particular of crocodile, is a local, regional feature or has a wider distribution, in documentary sources, previous archaeological excavations and ethnographic studies information on the meaning was collected, in different cultures, of the teeth and their use as well as the species that were used most frequently for this purpose, La costa de Colima arqueológicamente ha sido poco estudiada, por ello el Instituto Nacional de Antropología e Historia interviene las obras de infraestructura que se erigen en la Laguna de Cuyutlán, rica en recursos de variados ecosistemas, lo que estimuló su habitación desde época temprana. El análisis de sus contextos y materiales permite conocer estrategias de modificación del medio ambiente, y, en particular, el conocimiento y aprovechamiento de la fauna, preservada en forma esquelética o como figuras. Entre los 386 entierros humanos recuperados al excavar una loma funeraria con amplio uso (200 a.C a 1523 d.C), un individuo portaba un collar formado por 32 dientes de cocodrilo, animal que ocupa un lugar importante en la cosmovisión mesoamericana, en particular en la región del Occidente. Para conocer si la práctica del uso de dientes en collares, pendientes y aplicaciones, en particular de cocodrilo, es un rasgo local, regional o tiene una distribución más amplia, en fuentes documentales, excavaciones arqueológicas previas y estudios etnográficos se recopiló información sobre el significado, en diferentes culturas, de los dientes y de su uso así como de las especies que eran usadas más frecuentemente para ello

The coast of Colima archaeologically has been little studied, so the National Institute of Anthropology and History intervenes in the infrastructure works that are erected in the Cuyutlán Lagoon, rich in resources of varied ecosystems, which stimulated your room from early time. The analysis of their contexts and materials allows knowing strategies of modification of the environment, and, in particular, the knowledge and use of the fauna, preserved in skeletal form or as figures. Among the 386 human burials recovered by excavating a burial mound with wide use (200 BC to 1523 AD), an individual wore a collar made up of 32 crocodile teeth, an animal that occupies an important place in the Mesoamerican worldview, particularly in the region west. To know if the practice of the use of teeth in necklaces, slopes and applications, in particular of crocodile, is a local, regional feature or has a wider distribution, in documentary sources, previous archaeological excavations and ethnographic studies information on the meaning was collected, in different cultures, of the teeth and their use as well as the species that were used most frequently for this purpose, La costa de Colima arqueológicamente ha sido poco estudiada, por ello el Instituto Nacional de Antropología e Historia interviene las obras de infraestructura que se erigen en la Laguna de Cuyutlán, rica en recursos de variados ecosistemas, lo que estimuló su habitación desde época temprana. El análisis de sus contextos y materiales permite conocer estrategias de modificación del medio ambiente, y, en particular, el conocimiento y aprovechamiento de la fauna, preservada en forma esquelética o como figuras. Entre los 386 entierros humanos recuperados al excavar una loma funeraria con amplio uso (200 a.C a 1523 d.C), un individuo portaba un collar formado por 32 dientes de cocodrilo, animal que ocupa un lugar importante en la cosmovisión mesoamericana, en particular en la región del Occidente. Para conocer si la práctica del uso de dientes en collares, pendientes y aplicaciones, en particular de cocodrilo, es un rasgo local, regional o tiene una distribución más amplia, en fuentes documentales, excavaciones arqueológicas previas y estudios etnográficos se recopiló información sobre el significado, en diferentes culturas, de los dientes y de su uso así como de las especies que eran usadas más frecuentemente para ello

The coast of Colima archaeologically has been little studied, so the National Institute of Anthropology and History intervenes in the infrastructure works that are erected in the Cuyutlán Lagoon, rich in resources of varied ecosystems, which stimulated your room from early time. The analysis of their contexts and materials allows knowing strategies of modification of the environment, and, in particular, the knowledge and use of the fauna, preserved in skeletal form or as figures. Among the 386 human burials recovered by excavating a burial mound with wide use (200 BC to 1523 AD), an individual wore a collar made up of 32 crocodile teeth, an animal that occupies an important place in the Mesoamerican worldview, particularly in the region west. To know if the practice of the use of teeth in necklaces, slopes and applications, in particular of crocodile, is a local, regional feature or has a wider distribution, in documentary sources, previous archaeological excavations and ethnographic studies information on the meaning was collected, in different cultures, of the teeth and their use as well as the species that were used most frequently for this purpose, La costa de Colima arqueológicamente ha sido poco estudiada, por ello el Instituto Nacional de Antropología e Historia interviene las obras de infraestructura que se erigen en la Laguna de Cuyutlán, rica en recursos de variados ecosistemas, lo que estimuló su habitación desde época temprana. El análisis de sus contextos y materiales permite conocer estrategias de modificación del medio ambiente, y, en particular, el conocimiento y aprovechamiento de la fauna, preservada en forma esquelética o como figuras. Entre los 386 entierros humanos recuperados al excavar una loma funeraria con amplio uso (200 a.C a 1523 d.C), un individuo portaba un collar formado por 32 dientes de cocodrilo, animal que ocupa un lugar importante en la cosmovisión mesoamericana, en particular en la región del Occidente. Para conocer si la práctica del uso de dientes en collares, pendientes y aplicaciones, en particular de cocodrilo, es un rasgo local, regional o tiene una distribución más amplia, en fuentes documentales, excavaciones arqueológicas previas y estudios etnográficos se recopiló información sobre el significado, en diferentes culturas, de los dientes y de su uso así como de las especies que eran usadas más frecuentemente para ello

Föreliggande avhandling syftar till att utveckla läsningen och tolkningen av inskrifterna på de i dagsläget 46 kända vikingatida runblecken. Målet är att ge en så tydlig bild som möjligt av inskriftsgenren vikingatida runbleck. I detta syfte har upprepade fältundersökningar av runblecken genomförts med stereomikroskop. På grundval av på så vis etablerade nya läsningar föreslås nya tolkningar till de mest problematiska ställena i de tidigare tolkade runblecksinskrifterna. Nya tolkningsförslag ges även för runblecksinskrifter som tidigare har ansetts vara olexikaliska. Utöver nya läsningar och tolkningar resulterar denna studie i en kartläggning av relationen mellan runblecksinskrifternas innehåll och form å den enda sidan och runbleckens fyndmiljöer och utseende å den andra., The aim of this dissertation is to represent as clearly as possible the genre of Viking-Age runic plates by developing readings and interpretations of the inscriptions on the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. On the basis of the new readings thus established, new interpretations have been proposed for the most problematic sections of previously interpreted inscriptions. New interpretations are also offered for inscriptions on runic plates which have previously been considered non-lexical. As well as providing new readings and interpretations, this study has resulted in clarification of the relationship between the form and content of the inscriptions on the runic plates on the one hand and on their find circumstances and appearance on the other.

Föreliggande avhandling syftar till att utveckla läsningen och tolkningen av inskrifterna på de i dagsläget 46 kända vikingatida runblecken. Målet är att ge en så tydlig bild som möjligt av inskriftsgenren vikingatida runbleck. I detta syfte har upprepade fältundersökningar av runblecken genomförts med stereomikroskop. På grundval av på så vis etablerade nya läsningar föreslås nya tolkningar till de mest problematiska ställena i de tidigare tolkade runblecksinskrifterna. Nya tolkningsförslag ges även för runblecksinskrifter som tidigare har ansetts vara olexikaliska. Utöver nya läsningar och tolkningar resulterar denna studie i en kartläggning av relationen mellan runblecksinskrifternas innehåll och form å den enda sidan och runbleckens fyndmiljöer och utseende å den andra., The aim of this dissertation is to represent as clearly as possible the genre of Viking-Age runic plates by developing readings and interpretations of the inscriptions on the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. On the basis of the new readings thus established, new interpretations have been proposed for the most problematic sections of previously interpreted inscriptions. New interpretations are also offered for inscriptions on runic plates which have previously been considered non-lexical. As well as providing new readings and interpretations, this study has resulted in clarification of the relationship between the form and content of the inscriptions on the runic plates on the one hand and on their find circumstances and appearance on the other.

Föreliggande avhandling syftar till att utveckla läsningen och tolkningen av inskrifterna på de i dagsläget 46 kända vikingatida runblecken. Målet är att ge en så tydlig bild som möjligt av inskriftsgenren vikingatida runbleck. I detta syfte har upprepade fältundersökningar av runblecken genomförts med stereomikroskop. På grundval av på så vis etablerade nya läsningar föreslås nya tolkningar till de mest problematiska ställena i de tidigare tolkade runblecksinskrifterna. Nya tolkningsförslag ges även för runblecksinskrifter som tidigare har ansetts vara olexikaliska. Utöver nya läsningar och tolkningar resulterar denna studie i en kartläggning av relationen mellan runblecksinskrifternas innehåll och form å den enda sidan och runbleckens fyndmiljöer och utseende å den andra., The aim of this dissertation is to represent as clearly as possible the genre of Viking-Age runic plates by developing readings and interpretations of the inscriptions on the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. On the basis of the new readings thus established, new interpretations have been proposed for the most problematic sections of previously interpreted inscriptions. New interpretations are also offered for inscriptions on runic plates which have previously been considered non-lexical. As well as providing new readings and interpretations, this study has resulted in clarification of the relationship between the form and content of the inscriptions on the runic plates on the one hand and on their find circumstances and appearance on the other.

Föreliggande avhandling syftar till att utveckla läsningen och tolkningen av inskrifterna på de i dagsläget 46 kända vikingatida runblecken. Målet är att ge en så tydlig bild som möjligt av inskriftsgenren vikingatida runbleck. I detta syfte har upprepade fältundersökningar av runblecken genomförts med stereomikroskop. På grundval av på så vis etablerade nya läsningar föreslås nya tolkningar till de mest problematiska ställena i de tidigare tolkade runblecksinskrifterna. Nya tolkningsförslag ges även för runblecksinskrifter som tidigare har ansetts vara olexikaliska. Utöver nya läsningar och tolkningar resulterar denna studie i en kartläggning av relationen mellan runblecksinskrifternas innehåll och form å den enda sidan och runbleckens fyndmiljöer och utseende å den andra., The aim of this dissertation is to represent as clearly as possible the genre of Viking-Age runic plates by developing readings and interpretations of the inscriptions on the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. On the basis of the new readings thus established, new interpretations have been proposed for the most problematic sections of previously interpreted inscriptions. New interpretations are also offered for inscriptions on runic plates which have previously been considered non-lexical. As well as providing new readings and interpretations, this study has resulted in clarification of the relationship between the form and content of the inscriptions on the runic plates on the one hand and on their find circumstances and appearance on the other.

Föreliggande avhandling syftar till att utveckla läsningen och tolkningen av inskrifterna på de i dagsläget 46 kända vikingatida runblecken. Målet är att ge en så tydlig bild som möjligt av inskriftsgenren vikingatida runbleck. I detta syfte har upprepade fältundersökningar av runblecken genomförts med stereomikroskop. På grundval av på så vis etablerade nya läsningar föreslås nya tolkningar till de mest problematiska ställena i de tidigare tolkade runblecksinskrifterna. Nya tolkningsförslag ges även för runblecksinskrifter som tidigare har ansetts vara olexikaliska. Utöver nya läsningar och tolkningar resulterar denna studie i en kartläggning av relationen mellan runblecksinskrifternas innehåll och form å den enda sidan och runbleckens fyndmiljöer och utseende å den andra., The aim of this dissertation is to represent as clearly as possible the genre of Viking-Age runic plates by developing readings and interpretations of the inscriptions on the 46 metal plates with runes from the Viking Age known today. Several investigations of the runic plates have been conducted with a stereomicroscope for this purpose. On the basis of the new readings thus established, new interpretations have been proposed for the most problematic sections of previously interpreted inscriptions. New interpretations are also offered for inscriptions on runic plates which have previously been considered non-lexical. As well as providing new readings and interpretations, this study has resulted in clarification of the relationship between the form and content of the inscriptions on the runic plates on the one hand and on their find circumstances and appearance on the other.

The purpose of this study is to analyze the distribution, forms, and function(s) of iron amulets deposited in the late Iron Age gravefields of Lovö, with the goal of ascertaining how (and so far as possible why) these objects were utilized in rituals carried out during and after burials. Particular emphasis is given to re-interpreting the largest group of iron amulets, the iron amulet rings, in a more relational and practice-focused way than has heretofore been attempted. By framing burial analyses, questions of typology, and evidence of ritualized actions in comparison with what is known of other cult sites in Mälardalen specifically– and theorized about the cognitive landscape(s) of late Iron Age Scandinavia generally– a picture of iron amulets as inscribed objects made to act as catalytic, protective, and mediating agents is brought to light.

The purpose of this study is to analyze the distribution, forms, and function(s) of iron amulets deposited in the late Iron Age gravefields of Lovö, with the goal of ascertaining how (and so far as possible why) these objects were utilized in rituals carried out during and after burials. Particular emphasis is given to re-interpreting the largest group of iron amulets, the iron amulet rings, in a more relational and practice-focused way than has heretofore been attempted. By framing burial analyses, questions of typology, and evidence of ritualized actions in comparison with what is known of other cult sites in Mälardalen specifically– and theorized about the cognitive landscape(s) of late Iron Age Scandinavia generally– a picture of iron amulets as inscribed objects made to act as catalytic, protective, and mediating agents is brought to light.

Среди византийских поясных застежек, бытовавших в Крыму во второй половине VII в., выделяется группа небольших бронзовых цельно-литых пряжек с прорезанным изображением льва и ползущей под ним змеей на круглом щитке. Изображенный на щитках пряжек сюжет в различных вариациях часто встречается на апотропейных предметах римского и ранневизантийского времени, происходящих с Ближнего Востока. В статье изучаются истоки композиции, рассматриваются подобные изображения на разного рода амулетах, интерпретируется их символическое значение, а также приводятся аргументы в пользу того, что названные пряжки использовались в детском костюме не только как поясные застежки, но и в качестве апотропея от всякого зла и от действий темных сил через дурной глаз., Among the Byzantine belt buckles, was common in the Crimea in the second half of the 7th century, there is a group of small bronze one-piece moulded buckles with the image of lion running over wriggling snake on a round buckleplate. This motif in different variations common on Roman, and Early Byzantine apotropaic charms originating from the Middle East. The article examines the origins of the composition, analyses these image on a amulets, interpreted their symbolic meaning. Belt buckles with the image of lion running over wriggling snake have been used in the children's costume as apotropaion from all evil, and from the actions of the dark forces through the Evil Eye.

Рассматриваются начальные обряды социализации ребенка в традиционной культуре тывинцев XIX — начала ХХ в. Данные процессы маркировались специальными предметами, такими как шерсть овцы или козленка, клыки марала или когти медведя. Они наделяли ребенка сакральной субстанцией, определяли родовую принадлежность, моделировали будущее., In this article, the author examines the initial rites of child’ s socialization child in the traditional culture of tuvinians XIX — early XX centuries.

n this article two ceramic fragments from the medieval settlement of Ategua (Cordoba) are presented. Both fragments contain the representation of the hand of Fatima (khamsa), considered as a magic symbol capable of protection and used to deflect the devil eye. In Al-Andalus the motif of the hand was widespread and used extensively on ceramics and other daily goods, even in the palatine architecture or on the funeral monuments. The ceramic vessels from Ategua were decorated with the apotropaic symbol by means of impressing the motif using a stamp on the unbaked vessel., Se presentan dos fragmentos cerámicos provenientes de la ocupación medieval del yacimiento de Ategua (Córdoba). Los dos fragmentos contienen el motivo de la “mano de Fátima” (jamsa), un símbolo mágico, considerado capaz de proteger y alejar el mal de ojo. En al-Ándalus el motivo de la mano fue muy difundido y se encuentra tanto decorando la cerámica como sobre otros elementos cotidianos, incluso lo hallamos en la arquitectura palatina o en los monumentos funerarios. La cerámica de Ategua fue decorada mediante el uso de cuñas, imprimiendo el motivo antes de la cocción.

n this article two ceramic fragments from the medieval settlement of Ategua (Cordoba) are presented. Both fragments contain the representation of the hand of Fatima (khamsa), considered as a magic symbol capable of protection and used to deflect the devil eye. In Al-Andalus the motif of the hand was widespread and used extensively on ceramics and other daily goods, even in the palatine architecture or on the funeral monuments. The ceramic vessels from Ategua were decorated with the apotropaic symbol by means of impressing the motif using a stamp on the unbaked vessel., Se presentan dos fragmentos cerámicos provenientes de la ocupación medieval del yacimiento de Ategua (Córdoba). Los dos fragmentos contienen el motivo de la “mano de Fátima” (jamsa), un símbolo mágico, considerado capaz de proteger y alejar el mal de ojo. En al-Ándalus el motivo de la mano fue muy difundido y se encuentra tanto decorando la cerámica como sobre otros elementos cotidianos, incluso lo hallamos en la arquitectura palatina o en los monumentos funerarios. La cerámica de Ategua fue decorada mediante el uso de cuñas, imprimiendo el motivo antes de la cocción.

Glass in ancient Egypt appeared in the New Kingdom. It was a novel and highly prized material, which quickly found favor with the elite. The first known glass sculpture in the round depicted the Egyptian ruler Amenhotep II. The purposes for which glass was used overlap with those traditionally known for objects made in faience, and both materials can be regarded as artificial versions of semiprecious stones, notably turquoise, lapis lazuli, and green feldspar. The techniques by which glass was worked in the Pharaonic period fall into two broad groups—the forming of vessels around a friable core, which was subsequently removed, and the casting of glass in molds to make solid objects. The vessels produced by core forming were almost invariably small, a matter of a few centimeters in height, and were mainly used for precious substances such as unguents. Cast items included sculpture as well as inlays and small amulets.

Glass in ancient Egypt appeared in the New Kingdom. It was a novel and highly prized material, which quickly found favor with the elite. The first known glass sculpture in the round depicted the Egyptian ruler Amenhotep II. The purposes for which glass was used overlap with those traditionally known for objects made in faience, and both materials can be regarded as artificial versions of semiprecious stones, notably turquoise, lapis lazuli, and green feldspar. The techniques by which glass was worked in the Pharaonic period fall into two broad groups—the forming of vessels around a friable core, which was subsequently removed, and the casting of glass in molds to make solid objects. The vessels produced by core forming were almost invariably small, a matter of a few centimeters in height, and were mainly used for precious substances such as unguents. Cast items included sculpture as well as inlays and small amulets.

In this paper we study the epigraphic characteristics of a series of amulets and talismans conserved in a mold obtained in an archaeological excavation in Lorca (Murcia). Their epigraphy and symbolism are emphasized in this study. They are compared with other archaeological pieces in the literature., En este artículo estudiamos la epigrafía de una serie de amuletos y talismanes que se conservan en un molde hallado en una intervención arqueológica en Lorca (Murcia). Se incide en la epigrafía y el simbolismo de estas leyendas. Se compara con otras piezas arqueológicas estudiadas hasta hoy.