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The Anguipede of the Magical Amulets

Published online by Cambridge University Press:  23 August 2011

Martin P. Nilsson
Martin P. Nilsson
Affiliation:
Lund UniversitySweden
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Extract

With his Studies in Magical Amulets Professor Campbell Bonner has rendered a great service not only to collectors and museums, but also to the history of religion in Late Antiquity. His sound criticism has removed over-hasty interpretations, especially those which have given the name of “gnostic gems” to those amulets of which he writes. He says somewhere that his criticism will lessen the religious interest in the gems. But there is a great truth in his words: “Nothing is more important in these studies than to recognize the limits of our knowledge” (p. 195). If this is properly done we have firm ground to stand upon and are able to appreciate the value and importance of these monuments for the religious mind of Late Antiquity. The rivalry with the magic papyri is evident, but while these were the property of specialists, magical technicians, the amulets teach us what was current among the people.

Type
Research Article
Information
Harvard Theological Review , Volume 44 , Issue 1 , January 1951 , pp. 61 - 64
Copyright
Copyright © President and Fellows of Harvard College 1951

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References

1 Heisig, K., “Das geistliche Morgenlied von Fleury: ein Mithras-hymnus,” Zeitschrift f. Religions- und Geistesgeschichte, II, 1949–50, p. 222CrossRefGoogle Scholar, adduces many passages showing this. I cannot accept his conclusion that this medieval hymn is a Mithraic liturgy. The instances referred to are not specifically Mithraic and the name of Mithras is introduced by a conjecture. I may also point to Alföldi, A., “Der iranische Weltriese auf archäologischen Denkmälern,” Jahrbuch der schweizerischen Gesellschaft f. Urgeschichte, XL, 1949–50, p. 25Google Scholar, who treats of the cock in the cosmogonic myths of the Indo-Iranian tribes, especially the cock-horse.

2 Some more instances are found in my paper: “Zur Deutung der Jupiter-Giganten-Säulen, “Archiv f. Religionswissenschaft, XXIII, 1925, p. 175Google Scholar. I refer especially to Paribeni, R., “Divinità stranieri in abito militare romano,” Bulletin de la société archéologique d'Alexandrie, XIII, 1911, p. 177Google Scholar.

3 E. Breccia, “Osiris-Apis in abito militare romano,” l. c. XVII, 1919–20, p. 184.

4 See my paper quoted note 2, p. 180. The same interpretation is given by Mrs. A. Strong, Apotheosis and After Life, p. 229.

5 A. J. Festugière, La revélation d'Hermès Trismégiste, II, Le dieu cosmique.

6 Campbell Bonner, Studies in Magical Amulets, p. 148.

7 L. c, p. 156.

8 L. c, p. 149.

9 See my paper “Die Religion in den griechischen Zauberpapyri,” Bulletin de la société des lettres de Lund, 1947–48, II, p. 21.

10 Papyri graecae magicae, ed. Preisendanz, IV, l. 2199.

11 Apuleius, Metam., XI, 5.

12 See my Geschichte der griechischen Religion, II, p. 520.

13 Papyri graecae magicae, VII. l. 759.