Jewellery or amulet:

religion, superstition and

empowerment

Jewellery with supernatural

powers
The term MAGIC designates a multifaceted and versatile
typology of ideas, operations, practices, recipes,
situations and characters.

ETYMOLOGY: MAGIC come from the Ancient

Greek “mogos” that is the transliteration of the
Persian word “MAGUSH”-> a religious
functionary, expert in astrology and astronomy,
interpretation of dreams, divination.

MAGIC, in a broader sense, is the SKILL/ART to

PRODUCE AN EFFECT PERCEIVED OUT OF ORDINARY
Since ancient times, precious and semi-precious stones were used extensively
as AMULETS or in jewels with talismancic powers
Amulet: from the Arabic amilat, from the verb amala that means to carry, in
the sense of what you wear
Unlike the amulets, which possess NATURALLY
particular virtues and properties, the talismans are
man-made artifacts
“Protection is one of the three primary motivations of wearing clothing. Pragmatists
tend to indentify the physical protection afforded by clothing as the main motivation,
but the need for decoration and the display of social status weight more heavily.
The wearing of small objects like jewellery has more to do with the for psychological
protection. It might not be the most obvious from a survival strategy, but jewellery
has certainly performed that function, be it primarily veiled form, as an attribute and
materialization of often ancient symbols […].
Visible conformity to the norms of one’s own religious also offers social protection
[…].
Jewellery as a symbol of spiritual beliefs has implications for all sections of society […].
Jewels with a religious connotation consequently come in all shapes and sizes, from
the most primitive of signs, pious pendant, symbols sewn to clothing, to rich
headdresses and conspicuous status symbols […].
The fact that this results in different hierarchies and that such symbols can prompt
conflict as well as solidarity, is part of the human condition” M. Unger, Jewelry
matters, 2017, pp. 441-43
At the beginning of the first millennium BC, it widespread in Egypt, especially among
women, the habit of wearing small strips of papyrus, kept in cases in precious materials,
with sacred hymns or well-wishing expressions.

This introduces us to the notion of amulet, whose magical influences happened by

1 formulas engraved or recited on them
2 the figurations and the material used, and their meaning/nature and the related
power
Stones
Thus the Byzantines called the stones and gave them apotropaic or healing virtues

In Classic world there’s a strong connection between precious stones and symbols of astrology

Astrology is the science that allowed to penetrate and to some extent control the mechanism of the
cosmos, subjected to the influence of planetraie spheres, constellations and Decans
(Decans: The 36 superintendents of the 360 degrees in which the zodiacal ecliptic is subdivided)
In the Byzantine era it was common to carry an amulet on which a particular constellation was effigy.
Furthermore, the stones are connected to the idea both ancient and modern that they possessed
particular powers
Così I Bizantini chiamavano le pietre preziose
e attribuivano loro virtù apotropaiche o curativa.

Nel mondo Classico esiste una forte connessione tra le pietre preziose
con i simboli dell’astrologia
L’astronomia si presentava come scienza che consentiva di penentrate e
in parte controllare il meccanismo del cosmo, sottoposto all’influsso
delle sfere planetarie, delle costellazioni e dei Decani
(I Decani sono i 36 sovraintendenti dei 360 gradi in cui è suddivisa
l’eclittica zodiacale)
La fede dei popoli, antichi e moderni, nei poteri soprannaturali delle
pietre ebbe come risultato la loro grandissima diffusione e, di
conseguenza, anche la diffusione dei lapidari.
Quindi, sin dai tempi pre-biblici, le pietre, sia preziose che
semipreziose, furono ampiamente usate come amuleti o
tramutate in gioielli, ai quali venivano attribuiti poteri talismanici.
Magnet – Lodestone
During the Medieval and the Renaissance, magic
could be a serious matter, studied by scholars, and it
was not superstition or some kind of “new age”
interest
Ring
North Europe
XIV century
Gold, sapphire
THE BAL GUTGUT DANY formula (spell) against
epilepsy from Theophilus “ON THEBAL GUTGUTHANI
ERI GERARI”
Ermete Trismegisto -Kyranidi : aquamarine is against
epilepsy
Ring
North Europe
XII c.
Albertus Magnus: ruby is associated to fire
from Sun and Mars. Superior to other gems
as the Sun is above the other planetsIs red
like the flame of Charity
Along with emeralds, ruby was the tipical
wedding ring for women
It makes all poisons and all diseases harmless; it drives away evil spirits and bad dreams, calms delirious
crises.

It is suitable for any magical operation. It is also called ávarxarig, stone of necessity, because it completes all
the desired things. If consecrated, it makes man invincible against enemies and men who do evil, and it puts
him to the safety of all the arrogants. He then will appear fearsome to all men. This stone removes all fears:
the visions of confused dreams, the ghosts, poisons and quarrels

Protects from the biggest waves and swirls

Cures malaria.

It makes invincible whoever wears it; it averts ghost’s attacks and nocturnal hallucinations. It neutralizes
the poisons and turn down quarrels. It heals the sick and it chikes irreducible enemies. It has a wide use in
the magical arts, and as an amulet, it must be kept in the left hand.

It manages to transform evil and mad men; it happens the same with those who are irascible, misguided or
in delirium. It helps to endure the hunger of fasting without making mistakes. It cures gout, apoplexy and
jaundice. The diamond is hated by the devil himself as it can resists him
Heals those suffering from gallstones in the urethra channel; it is good, suspended on the stomach, against
spasms in the bowels and affections of the stomach; makes the teeth shiny, white and clean; at the neck of a
newborn, it protects it from epilepsy and from fears; in the mouth it cracks your teeth if it has a bit of viper
slime

It destroys and heals bladder and penis stones; it is poisonous because of the animals that live in the place
where it is born, and, thereby, if it is put in the mouth for a long time, it makes a man losing his teeth; ground
with lead and drunk, it causes death; it saddens the men who wear it, it makes them prone to quarrel and
leads them to do ythe only things that do not require boldness and effort

It can cut and pierce every stone; it is very difficult to break it; if found beneath the magnet, neutralizes it so
that the stone is unable to move the iron. Moreover, it is useful for the art of necromancy, it takes away the
night fears for the spirits; it has a negative impact to poison, to envy, to disputes and to tensions. It brings
health and preserves it and gives its owner victory over enemies, but also the grace to get rich. It keeps
friends, and multiply them; it brings peace and love, but also war. The owner, from the very day he has it on
his finger, will not lose his possessions, but he will multiply them, and the same goes for his friends, and he
will fulfill his purposes and his graces

It works against spells and poisons; it resists the pestilence and the Demon; it destroys night terrors, vain fear;
itreconciles, brakes the fury of the enemy and ignites the love of the spouses. In addition it heals the lymphatic
or furious; it makes the man victorious and tamer of the wild beasts; it makes its owner rich, grateful and
lovable, as well as safe. Help the pregnant woman to give birth easily. In iconologia, it is a symbol of constancy,
of fortitude and of victory; it sets the mind free and far from vain fear; it offers patience and strength to its
owner; it represents the Church over which there’s Christ. It becomes a symbol of rigorous and cruel men.
Masaccio, Trittico di San Giovenale, 1422
La ilaha ila Allah, wa Muhammad rasul Allah
Seahorse
Pescara
1960s
Private collection

Among the first amulets considered in antiquity: Pliny indicates

its therapeutic and prophylactic functions, against headache
and rheumatic pains.

Use: good outcome of delivery and regulate the flow of breast

milk. It contrasts the evil eye and is a sought-after good luck,
considered valid to make the partner faithful.
Fish
Pescocostanzo (AQ)
Late XIX century
Private collection

Pendant reproducing a fish in golden filigree. The body

is composed of several separate tubular elements,
joined internally by a chain that makes it mobile.
Christological symbol widely used in Christian
iconography, but also in the Islamic tradition.
USE: promotes fertility, health and well-being
Lightning stone
Majella Orientale
1930s
Private collection

Flint arrow point from prehistoric times, mounted in silver

USE: kept at home, or worn by shepherds, farmers, carters,

travelers, as protection from lightning strikes and "accidents" in
general
 Horn
crab claws
Pescocostanzo (AQ)
Pescara
Late XIX century
Contemporary
Private collection
production
Private collection
Coral horn mounted in
gold. Among the
Crab claw mounted in
decorative motifs of
silver.
the loop are different
apotropaic elements,
USE: against the evil
like an acorn between
eye. Reserved for the
two turquoise "eyes".
male gender
The loop reproduces a
coiled snake.

USE: powerful
counter-evil eye, also
reinforced by
supporting
decorations
Frog
Unknown provenance
1850-1900
Private collection

Carved coral pendant in the

shape of a frog, with golden
loop

USE: against evil eye, witches. It

helps fertility
"Ranocchiella" (small frog)
Pescocostanzo
1850s
Private collection

Pendant reproducing a frog on a

crescent with an
anthropomorphic profile

USE: against witches,

anticonvulsive, regenerative
Ouroboros
Snake bracelet
Nereto (TE)
Raffaele Rubini
Orafi Rubini in M. G. A.

In a shape of a coiled snake, with eyes set in rubies.

Since ancient times, the snake is universally considered a symbol of
regeneration, associated with cosmic energy and, like all subterranean
creatures, propitiators of fertility and prosperity: "magical instrument" par
excellence, endowed with supernatural powers, much also mentioned by
the narrative traditional.

USE: superstitious in general

Rings
Orsogna (CH); Scanno (AQ)
Orafi "Di Rienzo“

Gold rings in the shape of a snake.

USE: a gift reserved for newborn females and promised brides,

against the evil eye and for propitiating fertility
Nutcracker

Arte ellenistica
Avambracci femminili con braccialetti serpentiformi
III-II sec. a.C
Bronzo, oro.L. 15,5 cm
Taranto – Museo Nazionale
Keys
Unknown provenance
Roman age (?)
cm 3,2 (the smaller)

Bronze keys

Chiavette di San Donato or of the Holy Spirit

Pescocostanzo (AQ)
Late XIX century

Silver keys, the double ones with crescent moon and heart are
a variant, called "keys of paradise“

USE: apotropaic and anticonvulsive

Thirteen
Scanno (AQ); Pescocostanzo (AQ)
Late XIX century

Multipurpose amulet called "thirteen", as the central medal to

which 13 charms are suspended through thin chains. This
complex amulet was part of the gifts with apotropaic function
reserved for the newborn; each figure was equivalent to a
symbolic, similitude or spell effect.

USE: dog = loyalty; fish = vitality; sow-pig = abundance; Saint

Lucia = healthy sight; horn = protects against the evil eye;
hunchback = luck; star = bright destiny; lion = strength and
courage; hare = fruitfulness; bell =. against negativity
Medallion
Scanno (AQ)
Late XIX century
Orafi "Di Rienzo“

Silver medallion made by casting. It depicts

the Virgin Crowned by the angels.

USE: against witches and protective for

newborns
Fig hand (Manofica)
unknown origin Fig hand (Manofica)
I-II century Scanno (AQ)
6.3x2 cm Late XIX century
Bone and silver
Bone carefully worked in
the shape of a right USE: superstitious
hand closed in a fist in against the evil eye
which the thumb is
between the index
finger and the middle
finger, explicitly referring
to the erotic-sexual
sphere.
“If only gold could be completely erased from life…”
Plinius The Elder, Naturalis Historia

3/4 of the world gold

production are used in
jewelery
corrosion it does not
resistant oxidize
resistant

wealth
eternity
knowledge
purity

wisdom
prosperity Deity
Divine status, quality,
or nature
Perugino, Decorazione ad affresco della Sala dell'Udienza nel Collegio del Cambio,
Perugia
1496-1500
in many cultures, the sun and gold are connected and
they are allusive concepts. The sun, the star that is the
source of life, was the symbol of gold not only for
alchemists: also Augustus II the Strong loved gold, he
placed great trust in his goldsmiths and, like his model
Louis XIV, king of France, considered himself
representative in Terra del Sole, depicted in the joyous
splendor of gold
Chiesa delle Montalve
• 1) The exact origin and age of
the rings are unknown, we only
suppose theirs domestic, middle
european origin (except the chinese
one) and theirs datation to the second
half oh the 16th century.
• 2) I have no informations, if
anybody did any analysis of the wood,
but the wood is so degradaded, that I
think no analysis is possible.
• 3) a. diamond, ruby, emerald,
sapphire or crystal with blue underlay.
• b. Cancer in the white field,
Aquarius in the green field, Capricorn
in the blue field, Libra in the green
field.
• c. ANAEL:GABRIEL:MICHAEL:VRI
EL:AGLA

Atah Gibor Le-olam Adonai,"You, O

Lord, are mighty forever."
The coffin on display is a copy of the Oriei. nals, which is placed in the royal tomb to this day. We find the first description on a flyer with the engraving by Andreas
Gentsch from Augsburg, on which the death ceremony is described: According to this, all that was added to imperial pleasures / one has October 1st on Monday /
in the evening between 9th and 10th BCE / the imperial corpse / outside of all the holy chapels (since it stood bit hero) with bit in 30th lanterns / in front of the
corpse the clergy in the castle went: also Herr Graf von Fürstenberg / vnd Oberster Trautmanns dorff / with black bars: The porters / were you. May. Cameramen /
vnder disen Hertzog Heinrich Julius von Braunschweig: After the corpses are followed / The highest domestic land officer. The Baar / was ain Zinen Sarch / standing
on 10th angel heads / hett on the side Lewenkopff / with rings in the mouth / on both sides / the hereditary coat of arms cast / on the Teckel it also had 4 rings /
ain Crucifix / Darundter S Mariae vnnd Johannis Bildnuß: On the four Egk / also in the middle 6 angels / everything has already been poured and painted and
placed in the 1800 Daler- (Vocelka 1981, p. 326). One can only add to this detailed description that the imperial double-headed eagle with coat of arms and
imperial crown is sculptured on the front. All parts are precisely labeled and the angel figurines and coats of arms were polychrome. At that time, the pewter
foundry already had a long tradition in Bohemia, and the bell foundries at the end of the 16th and beginning of the 17th centuries made many masterpieces for
themselves. One of the best known is Brikci from Cinperk, of whom we know that he cast a coffin for Lobkowitz in 1588. Since no mark has yet been found on
Rudolf II's coffin, it is difficult to determine whether this work is also to be attributed to this master or whether Abraham Hosmannus, writer in the service of
Emperor Matthias, has this in his “Lacrymae The funeral of Rudolf II is described in great detail. In this report, which visibly draws from several sources and
therefore shows a number of inaccuracies, three rings are mentioned that the deceased emperor wore on his hand: »... there are three rings / one of One leg / in
the other is a demant / sáphir / ruby ​/ and emerald / to indicate the 4 elements / ... (Vocelka 1981, p. 329). When Rudolf II's coffin was opened for the first time in
1928, the body was photographed and documented, and a report was published about it (Hilbert-Matiegka-Podlaha 1928-1930, pp. 250-251, Fig. 68). The rings are
not mentioned. It was not until 1975 that three rings were found. The first is not made of bone, but of nephrite, while the second is actually set with the four
precious stones mentioned. The third, which Hosmann does not describe, is made of wood and gold. All three rings are very scraped and worn, which speaks for a
long wearing. The first, made of nephrite, is smooth, rather thick-walled and wide. The stone is dark green. The second ring is made entirely of gold and made up
of various parts that are intricately assembled. Four segments were inserted between the four stones in square sockets, on the surface of which the gold zodiac
signs are worked very finely, the surface is filled with enamel. Between diamond and sapphire is the Capricorn, between sapphire and emerald is Libra, between
Smaragd and ruby ​is Cancer and between ruby ​and diamond is Aquarius. The Capricorn has the enamel color blue, Libra and Aquarius green, the Cancer white. A
gold band is inserted into the inner surface of the ring, on which the names of the archangels Gabriel, Michael, Uriel and Anael (?) Are engraved as well as the word
AGLA, the ligature of the Kabbalistic invocation, which was common on amulets and rings. The features of this ring contain interesting aspects that are closely
related to the personality of Rudolf II and are expressed in the choice of stones, the zodiac signs, the enamel colors used and the names of the archangels. A
detailed explanation of the deeper interpretation of this symbolism should, however, be left to an independent study. The goldsmith's work, which can be judged
by the setting and the cut of the diamond, which is the only one that is not worn, as well as the masterfully crafted signs of the zodiac, is clearly carried out by an
important goldsmith. Since it was an intimate and important matter for the emperor, one can assume that this ring was made in the Prague court workshops. The
third ring is the least precious, but all the more puzzling. At first it was apparently a subtle wooden ring, which was then protected with a very simple gold coat so
that the wood can only be seen on the inside. Only a fragment is left of the wood. Perhaps it was an unusual piece of wood or it was very valuable to the emperor
for an unknown reason. All three rings have the same inner diameter of 1.8 cm, which indicates a relatively small hand. B. B. whether it was made in the court
foundry, of which we still know very little.