Mohammed, A. (2019). الدمى السحریة فی مصر فی العصر الرومانی Magical Dolls in Roman Egypt. The Conference Book of the General Union of Arab Archeologists, 21(21), 1-19. doi: 10.21608/cguaa.2019.55679
Asmaa Ismail Mohammed. "الدمى السحریة فی مصر فی العصر الرومانی Magical Dolls in Roman Egypt". The Conference Book of the General Union of Arab Archeologists, 21, 21, 2019, 1-19. doi: 10.21608/cguaa.2019.55679
Mohammed, A. (2019). 'الدمى السحریة فی مصر فی العصر الرومانی Magical Dolls in Roman Egypt', The Conference Book of the General Union of Arab Archeologists, 21(21), pp. 1-19. doi: 10.21608/cguaa.2019.55679
Mohammed, A. الدمى السحریة فی مصر فی العصر الرومانی Magical Dolls in Roman Egypt. The Conference Book of the General Union of Arab Archeologists, 2019; 21(21): 1-19. doi: 10.21608/cguaa.2019.55679
الدمى السحریة فی مصر فی العصر الرومانی Magical Dolls in Roman Egypt
Lecturer Facutly of arts , Greek and Roman Archaeology at Alexandria
Abstract
استخدمت الدمى السحریة فی مصر منذ أقدم العصور، وظلت کذلک حتى وقت قریب. وقد استعملها کذلک الإغریق والرومان. وقد صنعت تللک الدمى أو التماثیل المصغرة من الأحجار أو المعادن أو الطین أو الفخار أو الخشب أو الشمع أو القماش فی عمل الدمى السحریة. هذا البحث سیدرس استخدام الدمى السحریة فی مصر فی العصر الرومانی وقد اعتمدت تلک الدمى على کلا مبدأی السحر وهما مبدأ التماثل Homeopathy أو التقلید Imitation ، وفیه یقوم الساحر أو ممارس السحر بإیقاع تأثیر معین على شخص عن طریق إیقاع نفس التأثیر على صورته، ومبدأ العدوى Contagion، وفیه یقوم الساحر بإیقاع التأثیر على الشخص عن طریق إیقاع نفس التأثیر على جزء من جسده مثل الشعر وقلامة الأظافر، ویحدث ذلک عندما توضع فی بعض هذه الدمى أجزاء من الشخص المراد سحره مثل الشعر. ویقتصر غرض استخدام الدمى السحریة على سحر الشر أو السحر العدوانی مثل مجال الإغواء أو إیذاء العدو. The manipulation of magical dolls is a time - honored practice which remained in use until recently in Egypt and it was practiced also in the Greek and Roman traditions. The dolls or figurines were made of different materials such as stone, metal, clay, pottery, wood, wax or fabric. The use of dolls depended on both principles of magic, the homoeopathic or imitative in which the magician or practitioner inflict a certain effect one someone by inflicting the same effect on a drawing or a figurine representing him, and the contagious, when some of the figurines were provided with human parts like hair or nails, in which the practice of effect on some parts of a certain person would produce a similar effect on him. The use of magical dolls was limited to the evil or aggressive magic such as erotic matters and harming the enemies. In this paper will examine the practice of magical dolls in Roman Egypt.
- Andrews,C.,1994, Amultes of Ancient Egypt, London.
- Ankarloo, Bengt & Clark, Stuart. 1999, Witchcraft and Magic in Europe. Philadelphia.
- Baharal, D. 1992. “The Portraits of Julia Domna from the Years 193–211 AD and the Dynastic Propaganda of L. Septimius Severus.” In Latomus 51, 110–18.
- Bonner, C., 1950, Studies in Magical Amulets, Chiefly Graeco-Egyptian, Ann Arbor.
- Breasted, James Henry, 1906-1907, Ancient Records of Egypt: Historical Documents from the Earliest Times to the Persian Conquest,Chicago.
- Budge, E. A. Wallis, 1930, Amulets and Suprstitions, London
- Collins, Derek, 2008, Magic in the Ancient Greek World, Blackwell.
- Erman, A., 1894, Life in Ancient Egypt, trans. By H. M. Tirard, London & New York.
- Faraone, Christopher A., 1991, "Binding and Burying the Forces of Evil: The Defensive Use of "Voodoo Dolls" in Ancient Greece, Classical Antiquity, vol. 10, no. 2,165-205.
- Gager, John G, 1992, Curse Tablets and Binding Spells from the Ancient World, New York: Oxford
- Haggag, Mona, 2004, "Some Unpublished Wax Figurines from Upper Egypt", in Ancient Alexandria between Egypt and Greece, ed. W. V. Harris and Giovanni Ruffini, Leiden & Boston, 231-240, figs. 1-10.
- Hansen, Nicole B., 2002, "Ancient Excration Magic in Coptic and Islamic Egypt", in Magic and Ritual in the Ancient World, ed., Paul Mirecki & Marvin Meyer, Leiden & Boston & Koln, 427-445.
- Hayes, J. W., 1980, Late Roman Pottery, London.
- Kambitsis, Sophie, 1976, "Une nouvelle tablette magique d’Égypte", in BIFAO, 76, 213-223.
- Kiev, A., 1964, The Study of Folk Psychiatry: Faith and Healing, New York.
- Natalías, Celia Sánchez , 2015, "Magical Poppets in the Western Roman Empire: a Case Study from the Fountain of Anna Perenna", in Magic in Rituals and Rituals in Magic, ed. Tatiana Minniyakhmetova & Kamila Velkoborská, Insbruck. 194-202.
- Ogden, Daniel, 2009, Magic, Witchcraft and Ghosts in the Greek and Roman Worlds, Oxford.
- Pachoumi, Eleni, 2013, "The Erotic and Separation Spells of the Magical papyri and Defixiones", in Greek, Roman and Byzantine Studies, 53, 2013, 294-325.
- Pinch, G., 1995, Magic in Ancient Egypt, Austin.
- Piranomonte, Marina, 2010, The Fountain of Anna Perenna, in Magical Practice in the Latin West, ed. H.S. Versnel & D. Frankfurter & J. Hahn, Leiden Boston,192- 213.
- Seaby, H. A., 1982, Roman Silver Coins, 2nd Edition, vol, IV, London.
- Sfameni, Carla, 2015."Magicians' Instruments in PGM and the Archaeological Evidence, Some Examples", in The Wisdom of Thoth, ed. G. Bakowska & A. Roccati & A. Swierzowska, Oxford.
- Smith, Mary Beth, 2016, Bound by Love: A Close-Examination of Amatory Curse Tablets or Defixiones, Washington.
- Stolba, Vladimir F., 2016, "Two Hellenistic Defixiones from West Crimea", in Greek, Roman and Byzantine Studies, 56, 2016, 263-292.
- Stratton, Kimberly, S., 2015, Early Graeco-Roman Antiquity, in The Cambridge History of Magic and Witchcraft in the West, ed. David, J. Collins, Cambridge, 83-112
Top