Thematische Bibliographien / Talismanry

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Auswahl der wissenschaftlichen Literatur zum Thema „Talismanry“

Autor: Grafiati

Veröffentlicht am 9. November 2024

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Zeitschriftenartikel zum Thema "Talismanry"

Griebeler, Andrew. „The Serpent Column and the talismanic ecologies of Byzantine Constantinople“. Byzantine and Modern Greek Studies 44, Nr. 1 (19.02.2020): 86–105. http://dx.doi.org/10.1017/byz.2019.25.

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This study examines how the Serpent Column in Constantinople came to be recognized as a talisman against snakes and snakebites in the 1390s. It first gives a working definition of what a talisman was in Byzantium. It shows that, despite the co-existence of different ideas of what talismans were, they share the basic principle that the talisman acts within a broader network of non-human forces and entities. Second, it shows how contemporaries used this understanding of talismans when they began to recognize the Serpent Column as a talisman.

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Felek, Özgen. „Fears, Hopes, and Dreams: The Talismanic Shirts of Murād iii“. Arabica 64, Nr. 3-4 (13.09.2017): 647–72. http://dx.doi.org/10.1163/15700585-12341454.

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Abstract There is much evidence that Ottoman Turks were interested in talismans and magic. However, this area has not yet been studied in depth. A few recent studies present information about material artifacts, but without deep analysis of the use of talismans and magic among Ottoman Sufis. The present study examines talismanic shirts prepared for the Ottoman sultans, in particular the shirts of Murād iii (r. 982/1574-1003/1595), who was a devout disciple of a Ḫalwatī master, Šuǧāʿ Dede. After a brief introduction to talismanic shirts prepared for Ottoman sultans, I analyze the motifs, symbols, and divine words on the talismanic shirts produced for Murād iii. I also explore what insights can be gained when his shirts are read together with his dream letters that he sent to his spiritual master. Intertextual reading of significant symbols on Sulṭān Murād’s shirts, when taken in conjunction with his letters, demonstrates that his shirts are infused with a more complex meaning than is evident at first glance.

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Maola, Mochammad, und Syed Mahbubul Alam Al-Hasani. „Rajah: Islamic Talisman for Overcoming Disease“. Teosofia: Indonesian Journal of Islamic Mysticism 12, Nr. 2 (13.12.2023): 163–82. http://dx.doi.org/10.21580/tos.v12i2.18845.

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The coronavirus disease has been a terrible disaster around since 2019. Various fields of science have contributed to fighting the pandemic. Traditional medicine, multiple therapies, patience, and so on are kinds of contributions from Islam. Talisman or rajah is one of the Islamic traditions. There are many rajahs to prevent or fight the plague. Al-Bulqini's rajah is the focus of this research. Talisman in Islamic culture, moreover in Indonesia, will be discussed in this article. The practice of using talismans to overcome disease is a topic that has been discussed previously. Unfortunately, the practice of using amulets has become less because many Muslims tend to seek more reasonable methods to overcome and fight the disease. Whether the talisman, the Muslim who makes the talisman, or the Muslim belief in the talisman is still questionable. This research studies and elaborates on the culture of making talismans, especially to fight the plague with COVID-19 as a focus.Contribution: This study is essential in contributing to the fact that dealing with the plague can be done in various ways, including from a religious perspective, namely the use of the Rajah, which is common among Muslims. So, treatment can be made not only by a medical approach but also by a religious one.

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Raggetti, Lucia. „Apollonius of Tyana’s Great Book of Talismans“. Nuncius 34, Nr. 1 (25.02.2019): 155–82. http://dx.doi.org/10.1163/18253911-03401006.

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Abstract The Great Book of Talismans (MS Paris BnF Ar. 2250) composed by Apollonius of Tyana is one of the Greek texts that have reached us in its Arabic recension. The Arabic not only preserves a part of the text lost in Greek, but it may bear witness to a more ancient layer of the textual tradition than the Byzantine one, along with the clues to a refined intellectual operation to recontextualize the whole work in the cultural milieu of reception. The kind of public talisman prepared by Apollonius – a metallic plaque or statue inscribed with magical names, either buried or placed on an elevated spot, sometimes protected by a shrine – became a model for talisman making. Some of Apollonius’ talismans, moreover, circulated as erratic textual blocks, entering the Arabic Hermetic literature and, more generally, texts on natural sciences and the technical literature. This paper reconstructs the transmission of the Great Book of Talismans, and offers an anthology of the talismans that Apollonius realized for a number of Near Eastern cities (Alexandria, Antioch, Emesa, Ephesus, Edessa), along with three comparanda that concretely exemplify the fluidity in the transmission of these materials.

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Kim, Sujung. „A Star God Is Born: Chintaku Reifujin Talismans in Japanese Religions“. Religions 13, Nr. 5 (11.05.2022): 431. http://dx.doi.org/10.3390/rel13050431.

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This article examines a talismanic culture in Japanese religions through the case of the Chintaku reifu 鎮宅霊符 (“numinous talismans for the stabilization of residences”). Whereas previous scholarship viewed the set of seventy-two talismans as having an ancient Korean origin or connection to the Onmyōdō 陰陽道 tradition in Japan, my analysis of the talismans suggests that they arrived in Japan directly from Ming China around the late Muromachi period. Once introduced, the talismans were widely adopted across different religious traditions such as Buddhism, Shinto, Confucianism, and Shugendō under the name Chintaku reifujin 鎮宅霊符神 (the god of Chintaku reifu talismans) in Japan. Locating the talismans as a major force that shaped the medieval and early modern Japanese religious landscape, this article argues that the worship was not an extension or variation of Chinese Big Dipper worship but a sophisticated form of religious mosaic, which allowed an array of different forms of doctrinal thinking, cosmological knowledge, and ritual logics to coexist.

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-, ABDUL SATTAR ABDUL RAHMAN. „Ruling on Wearing Talisman: In the light of Islamic Shari’ah“. Maldives National Journal of Research 12, Nr. 1 (31.07.2024): 82–95. http://dx.doi.org/10.62338/ej0hec89.

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This study employs a qualitative methodology to explore the Islamic Shariah ruling on wearing talismans. The objective is to present and analyse the evidence within Islamic jurisprudence, examining the differing views of scholars, the supporting evidence, and the counterarguments. Opinions on the permissibility of wearing talismans vary: some scholars deem it forbidden, even if the talisman contains Qur’anic verses or the names of Allah; others allow it in cases of calamities; while some permit it regardless of circumstances. This study emphasizes that, based on the evidence, wearing such a talisman is permissible, provided it is handled with respect and not taken into lavatory or unclean places. However, if the talisman is enclosed in a protective covering, such as goatskin, it is permissible to wear it in such places. The findings contribute to the broader understanding of Islamic legal perspectives on talismans and their use in contemporary Muslim practice. ތަވީދު އެޅުމުގެ ޙުކުން: އިސްލާމީ ޝަރީޢަތުގެ އަލީގައި މިދިރާސާއަކީ ކޮލިޓޭޓިވްމެތަޑް އިޚުތިޔާރުކޮށްގެން އިސްލާމީ ޝަރީއަތުގައި ތަވީދުއެޅުމުގެ ޙުކުމް ބަޔާންކޮށްދިނުމަޓަކައި ކުރެވިފައިވާ ދިރާސާއެކެވެ. އެއީ ތަވީދު އެޅުމަކީ ކުރީ ޒަމާނުގައިވެސް އަދި މިދުވަސްވަރުވެސް ދިވެހިރާއްޖޭގައި އާއްމުކަމަކަށްވެފައި ގިނަބަޔަކަށް އެއިގެ ފުރިހަމަ ޙުކުމް އެނގިފައި ނުވާތީވެ އިސްލާމީ ޝަރީޢަތުގައި އެކަމާމެދު އައިސްފައިވާ ދަލީލުތަކާއި ޢިލްމުވެރިންގެ ތަފާތު ނަޡަރިއްޔާތަކާއި އަދި އެއިގެ ދަލީލުތަކާއި އެދަލީލުތަކަށް ދެވިފައިވާ ޖަވާބުތައް ގެނެސްދިނުމުގެ މަޤުޞަދުގައެވެ. މިގޮތުން މިމައްސަލަގައި ފާހަގަކޮށްލެވެނީ ޤުރުއާނުން ނުވަތަ މާތް ﷲ ގެ އިސްމުފުޅެއް ބޭނުންކޮށްގެން ތަވީދެއް އެޅުމަކީ އެއްބަޔަކު ދެކެވަޑައިގަންނަވާ ގޮތުގައި މަނާކަމެއްކަމާއި އަނެއްބަޔަކު ދެކެވަޑައިގަންނަވާ ގޮތުގައި މުޞީބާތެއް ޖެހުމުން އެއީ ހުއްދަކަމެއްކަމާއި އަނެއްބަޔަކު ދެކެވަޑައިގަންނަވާ ގޮތުގައި މުޞީބާތެއް ނުޖެނުކަމުގައިވިޔަސް އެފަދަ ތަވީދެއް އެޅުމަކީ ހުއްދަކަމެއް ކަމުގައެވެ. މިގޮތުން ދަލީލުތަކުގެ އަލީގައި ބުރަވެވެނީ އިސްވެ ބަޔާންކުރެވުނުފަދަ ތަވީދެއް އެޅުމަކީ މައްސަލައެއް ނޫންކަމަށާއި އަދި އެފަދަ ތަވީދުއަޅައިގެން ފާޚާނައަށް ނުވަތަ ހަޑިތަނަކަށްދިއުން ހުއްދައެއް ނުވާނެކަމެވެ. ނަމަވެސް ބަކަރިހަންފަދަ އެއްޗެއްގެ ތެރެއަށް ތަވީދުލެވިފައިވާނަމަ އެފަދަ ތަނަކަށް އެއަޅައިގެންހުރެ ދިއުމަކުން މައްސަލައެއް ނެތްކަމެވެ

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Kwan, Alistair. „Tycho's Talisman: Astrological Magic in the Design of Uraniborg“. Early Science and Medicine 16, Nr. 2 (2011): 95–119. http://dx.doi.org/10.1163/157338211x557075.

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AbstractRenaissance Vitruvianism provides a broad context in which to situate the architecture of Tycho Brahe's Uraniborg, but fails to account for the motivation behind Tycho's design, for how Tycho knew Vitruvian design principles, and for any of Uraniborg's specific features. Identifying Uraniborg as a Palladian design fares even worse. Some of Uraniborg's features can, however, be understood in terms of talismanic ideas such as those circulating in sources such as Agrippa's De occulta philosophia (which Tycho possessed) and Dee's Propaedeumata aphoristica. Of the several kinds of talisman possible, those of interest were intended to manipulate astral influences by mathematical resonance. Regardless of whether Tycho believed in talismanic efficacy, his early meteorological convictions make talismanic motifs a plausible inspiration for Uraniborg's design.

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Ghaffarinejad, A., und F. Estilai. „Persian talismans and psychology“. European Psychiatry 26, S2 (März 2011): 1054. http://dx.doi.org/10.1016/s0924-9338(11)72759-6.

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Talisman is writing on metal, paper or animals skin which is a collection of diagrams, words, numbers and amazing patterns. Talismans usually are an illegible writings and not comprehensible for everyone.Talismans have had an important role in ordinary life and interpersonal relations of Iranians since the years.These talismans have used for making kindness, removing the evil eye effect, marriage, birth and…Despite, these are not studied scientifically and this question that talismans actually are archetype has no answer yet.Archetypes are a collection of perception and over perception which a group inherits. They are simple pictures and have dynamic process of collective unconscious.In this view, the talismans are a type of archetypes; they are natural process frequently repeat and have relation with inner and outer events of human's life.Major archetypes are Self, Shadow, Anima and Animus. In this article we try finding some of these archetypes in texts and pictures of ancient Iranian talismans base on Carl Gustav Jung psychology by using images and explain them.

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Engmann, Rachel Ama Asaa. „"The Fake"“. Journal of Contemporary Archaeology 9, Nr. 2 (17.04.2023): 248–59. http://dx.doi.org/10.1558/jca.21710.

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Inspired by a conversation with Doran Ross (1947–2020), a leading African art scholar and curator who revolutionized the field of African art, this article discusses the adventures of fieldwork – in particular, its unpredictable nature. More specifically, it presents my experiences conducting an archaeological ethnography of nineteenth-century Islamic talismans in Asante (Ghana), and the matter of the “fake”. Islamic talismans comprise inscriptions written directly onto paper, folded, encased in a string binding, and sewn into small leather or silver pouches, to be worn, hung, and/or buried. Engaging artifacts, texts, and their stories passed down through the generations, I studied Islamic talismans together with their owners and/or custodians, most of whom were unaware of their contents until we examined them together. In this article, I reveal how on one occasion, we examined a talisman that was different. Ostensibly the “genuine” article, this simulated object emulated talismans’ outwardly material features, but instead contained a small piece of wood rather than paper inscriptions.

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Muravchick, Rose E. „Objectifying the Occult: Studying an Islamic Talismanic Shirt as an Embodied Object“. Arabica 64, Nr. 3-4 (13.09.2017): 673–93. http://dx.doi.org/10.1163/15700585-12341464.

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Abstract Islamic talismanic shirts from pre-Mughal South Asia form a stylistically cohesive subset within the larger corpus of Islamic talismanic shirts from the patrimonial-bureaucratic period. These objects have eluded sustained study due, in large part, to their wide geographical purview and dissimilarity from other period textiles. While these objects bear some similarities with talismans of smaller shape and disparate media, their form as garments has yet to be considered as integral to their function. In analyzing one of these South Asian shirts, from the Virginia Museum of Fine Arts, parallels between the arts of the book and the construction of armor highlight the apotropaic function of Koranic text when placed on the human body.

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Dissertationen zum Thema "Talismanry"

Schick, Irvin Cemil. „The Legitimation of Esoteric Practices of Dubious Orthodoxy : magic and Divination as Textual Practices in Early Modern Ottoman Islam“. Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0053.

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Le Coran indique que l’Invisible (al-ghayb) est prédéterminé ; c'est-à-dire qu'il est écrit depuis le début des temps et pour toute l’éternité. Le Coran indique aussi que l’Invisible est hors de portée des humains ordinaires. Et pourtant, les pratiques occultes de divination et de magie visant à examiner et à intercéder dans l’Invisible ont souvent été pratiquées dans le monde musulman. Cette thèse demande comment des musulmans pieux ont concilié les pratiques occultes avec l’injonction coranique contre l’interaction humaine avec l’Invisible. Quelles histoires se sont-ils racontés afin de légitimer leur transgression de sanctions aussi clairement énoncées ? Je cherche des réponses à cette question en me concentrant sur trois études de cas: l’oniromancie, la physiognomonie et les talismans. Je ne dis pas que ces pratiques répandues sont illicites ; je soutiens plutôt que, par souci de cohérence interne, ils auraient dû l’être, et le fait qu’ils ne le soient pas nécessite donc une explication. Bien que je me concentre principalement sur l’Empire ottoman aux premiers temps modernes, une grande partie des sources écrites relative aux sciences occultes au cours de cette période est constituée de traductions et d’adaptations de textes arabes médiévaux ou des premiers temps modernes, eux-mêmes souvent redevables à des antécédents mésopotamiens, égyptiens, grecs et juifs. Dans le but de mettre en évidence ce qu’il y a de « spécifiquement islamique » dans les pratiques en question, j’ai tenté de les comparer avec leurs précurseurs préislamiques et cherché à voir comment elles ont été « islamisées » et donc acceptées dans l’Empire ottoman. Je montre qu’il y avait trois voies principales pour la légitimation des pratiques occultes :• Légitimation exégétique. La grande majorité des traités analysés dans les trois études de cas commencent par de nombreuses citations du Coran et des ḥadīths ainsi que par des textes qui les interprètent d’une manière qui semble légitimer la pratique en question. C’est ce qu’on appelle al-dalāʾil al-naqliyyah , c’est-à-dire « preuve relayée ».• Légitimation hagiographique. Un bon nombre des traités analysés ici contiennent des anecdotes qui lient la pratique en question à un ou plusieurs personnages historiques et religieux importants – depuis des philosophes grecs aux compagnons du Prophète et au-delà – les légitimant ainsi par association. C’est ce qu’on appelle al-dalāʾil al-ʿaqliyyah , c’est-à-dire « preuve rationnelle ».• Légitimation sémiotique. Bien que je discute des légitimations exégétique et hagiographique, mon principal argument dans cette thèse est que dans le monde musulman, la divination et la magie sont généralement conçues comme des pratiques de lecture et d’écriture . En conséquence, ce qui aurait dû être considéré comme des pratiques illicites a gagné en légitimité grâce à la centralité des concepts de lecture et d’écriture dans l’Islam. Ce dernier point repose sur le fait que la notion de texte, et les concepts étroitement liés d’écriture et de lecture, traversent l’Islam de part en part. Le Prophète aurait dit que la première chose que Dieu a créée était le qalame, tandis que le premier mot de la Révélation est « Lis ». Pour l'Islam, toute la Création est un texte, comme l’est la séquence d’événements qui s’y déroulent. Le Coran est un texte qui explique la Création, et la vaste littérature exégétique, ainsi que les expériences quotidiennes des croyants individuels, sont des textes qui, à leur tour, expliquent le Coran. Il est impossible d’imaginer l’Islam comme un système religieux et culturel sans parler de texte, d’écriture et de lecture. Je soutiens que cette centralité sous-tend la légitimation des pratiques occultes, de sorte que, par exemple, l’interprétation des rêves est considérée comme le déchiffrement d’un texte lu sur la Tablette Préservée, tandis que les talismans sont considérés comme l’activation du pouvoir de l’écriture en tant qu’intermédiaire du pouvoir divin
The Qurʾān indicates that the Unseen (al-ghayb) is predetermined; that is, it is written from the beginning of time and for all eternity. At the same time, the Qurʾān makes it clear that the Unseen is beyond the reach of ordinary humans. And yet, occult practices of divination and magic aiming to look into and intercede in the Unseen are and have often been practiced throughout the Muslim World. This thesis asks how pious Muslims have reconciled occult practices with the Qurʾānic injunction against human interaction with the Unseen. What stories have pious Muslims historically told themselves in order to legitimate their transgression of such unambiguously stated sanctions? I seek answers to this question by focusing on three case studies: oneiromancy, physiognomy, and talismanry. I am not saying that these widespread practices are illicit; rather, I argue that for the sake of internal consistency, they should have been illicit, and the fact that they are not therefore requires an explanation.Although my main focus is on the early modern Ottoman Empire, much of the written documentation pertaining to the occult sciences during that period are translations and/or adaptations of mediaeval or early modern Arabic texts, which are themselves often heavily indebted to antecedents including Mesopotamian, Egyptian, Greek, and Jewish sources. In an effort to highlight what is “specifically Islamic” about the practices in question, I have tried to compare them with their pre-Islamic precursors and sought to see how they were “Islamicized” and thereby became accepted in the Ottoman Empire. I show that there were three main avenues for the legitimation of occult practices:• Exegetic legitimation. The large majority of the treatises analyzed in the three case studies begin with numerous citations from the Qurʾān and the ḥadīths as well as passages that interpret them in ways that appear to legitimate the practice in question. This is named al-dalāʾil al-naqliyyah, that is, “relayed evidence.”• Hagiographic legitimation. Again, many of the treatises analyzed here contain anecdotes that link the practice in question to one or more important religio-historical individuals—ranging from Greek philosophers to the Prophet’s companions and beyond—thus legitimating them by association. This is named al-dalāʾil al-ʿaqliyyah, that is, “rational evidence.”• Semiotic legitimation. Although I do discuss exegetic and hagiographic legitimation, my principal claim in this thesis is that in the Muslim World, divination and magic are generally conceived as reading and writing practices. As a result, what should in theory have been considered illicit practices have gained legitimacy thanks to the centrality of the concepts of reading and writing in Islam.This last point is based on the fact that the notion of text, and the closely related concepts of writing and reading, permeate Islam through and through. The Prophet is related as having said that the first thing God created was the pen, while the first word of the Revelation is “Read.” For Islam, all of Creation is a text, as is the sequence of events that unfolds in it. The Qurʾān is a text that explicates God’s creation, and the large body of exegetic literature, together with individual believers’ everyday experiences, are texts that in turn explicate the Qurʾān. It is impossible to imagine Islam as a religio-cultural system without text, writing, and reading. I argue that this centrality underlies the legitimation of occult practices, so that, for example, the interpretation of dreams is seen as deciphering text read from the Preserved Tablet, while talismanry is seen as activating the power of writing as a conduit of divine power

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Reed, Graham Conan. „The talisman“. Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1001817.

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The Talisman is an adventure story set in a future where much of today's cultural memory and technology has been lost. Following a hunting accident, a young man named Forest survives a life-threatening wound and embarks on a quest for knowledge. Rising sea levels, bands of marauders, wild animals and the perils of survival in the broken world are not the only problems facing the survivors. The nature of the collapse of the society, what triggered it and its subsequent unfolding, bequeaths an existential quandary upon them that only Forest, and a rare text as old as the earth itself, can unravel

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Faraone, Christopher A. „Talismans and Trojan horses : guardian statues in ancient Greek myth and ritual /“. New York : Oxford University Press, 1992. http://www.loc.gov/catdir/enhancements/fy0636/91024775-d.html.

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Hamès, Constant. „L'art talismanique en Islam d'Afrique occidentale : personnes, supports, procédés, transmission. Analyse anthropologique et islamologique d'un corpus de talismans à écritures“. Paris, EPHE, 1997. http://www.theses.fr/1997EPHE5023.

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Weder, Christine. „Erschriebene Dinge Fetisch, Amulett, Talisman um 1800“. Freiburg, Br. Berlin Wien Rombach, 2005. http://bibpurl.oclc.org/web/24991.

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Weder, Christine. „Erschriebene Dinge : Fetisch, Amulett, Talisman um 1800 /“. Freiburg : Rombach, 2007.

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Gerdes, Brigitte Simone. „Johann Nestroy's Der Talisman, an English performance translation“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq21131.pdf.

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Alsaleh, Yasmine F. „"Licit Magic": The Touch And Sight Of Islamic Talismanic Scrolls“. Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11479.

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The following study traces the production and history of the talismanic scroll as a medium through a Fatimid, Ayyubid, and Mamluk historical periods. My dissertation understands the protocol of manufacturing and utilizing talismanic scrolls. The dissertation is a study of the Qur'an, prayers and illustrations of these talismanic works. I begin by investigating a theory of the occult the medieval primary sources of the Neo-platonic tenth century Ikhwān al-Safa and al-Bunī (d.1225). I establish that talismans are generally categorized as science (`ilm). Next, a dynastic spotlight of talismanic scrolls creates a chronological framework for the dissertation. The Fatimid talismanic scrolls and the Ayyubid pilgrimage scrolls are both block-printed and are placed within the larger conceptual framework of pilgrimage and devotion. The two unpublished Mamluk scrolls from Dar Al-Athar Al-Islamiyyah are long beautiful handwritten scrolls that provide a perspective on how the occult is part of the daily life of the practitioner in the medieval Islamic culture. Through an in depth analysis of the written word and images, I establish that textually and visually there is a template for the creation of these sophisticated scrolls. Lastly, I discuss the efficacy of these scrolls, I use theories of linguistic anthropology and return to the Islamic primary sources to establish that there is a language of the occult and there are people that practiced the occult. The word of God and the Qur'ān empower the scrolls I studied. As for the people who practiced the occult, I turn to the tenth century Ibn al-Nadim and Ibn al-Khaldun (d.1406), the people of the occult are understood. Yet, keeping in mind, that there is always a tension with the theologians that condoned practices of Islamic magic.
History of Art and Architecture

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Almirall, Arnal Elena. „Los dones de Rea: Utilización de gemas en la Antigua Grecia“. Doctoral thesis, Universitat de Barcelona, 2019. http://hdl.handle.net/10803/667220.

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El objetivo de esta tesis doctoral es analizar el uso de las gemas en el mundo griego, en base principalmente a las fuentes clásicas. Para ello, se ha dividido la investigación en tres bloques claramente diferenciados. El primero consiste en un estudio sobre la utilización práctica o civil de las mismas así como sobre su uso terapéutico o mágico. Para ello, se han investigado, por un lado, tanto los sellos como las joyas u otros objetos domésticos, las lentes y las lupas, los ojos de las estatuas y, finalmente, la fabricación de pigmentos a partir de ciertas piedras; y, por otro lado, se ha examinado la información existente sobre lapidarios, amuletos y talismanes. En el segundo bloque del trabajo se realiza un análisis acerca de la fabricación y el tratamiento de las gemas en el mundo griego que está fundamentado, sobre todo, en la obra de Plinio el Viejo y en los textos del Papiro de Estocolmo. Finalmente, el último apartado de la investigación analiza, una a una, todas las gemas mencionadas en las fuentes clásicas, poniendo de manifiesto los problemas de traducción y los errores de interpretación que aparecen en algunas de las versiones revisadas en diferentes idiomas modernos. Además, se ofrece un cuadro resumen con la información gemológica de cada piedra analizada y se estudian las múltiples citas que las mencionan.
The goal of this doctoral thesis is to analyze the use of gems in the Greek world, based mainly on classical sources. For this, the research has been divided into three clearly distinct sections. The first one involves a study on the practical or civil use of them as well as on their therapeutic or magical use. To do this, on one hand, both stamps and jewelry or other household objects, as well as lenses and magnifying glasses, the eyes of statues and, finally, the manufacture of pigments from certain stones have been investigated; and, on the other hand, the existing information on lapidaries, amulets and talismans has also been analyzed. In the second section of the work, the focus of the study is the manufacture and the treatment of the gems in the Greek world, having as a base, above all, the work of Pliny the Elder and the texts of the Papyrus of Stockholm. Finally, the last section of the research analyzes, one by one, all the gems mentioned in the classical sources, highlighting the problems of translation and mistakes of interpretation that are found in some of the revised versions in different modern languages. In addition, it provides a summary chart with the gemological information of each stone as well as a study of the various quotes that mention them.

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Vassaf, Hamid-Reza. „Les sources préislamiques dans l’iconographie des amulettes et talismans iraniens chiites“. Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20104.

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En considérant le rôle important de la magie dans l’islam ainsi que dans les pays musulmans et en considérant éventuellement son rôle important dans la formation de l'univers symbolique de l'art islamique, l’étude des objets magiques peut être une nouvelle voie pour les historiens de l’art islamiques. Les travaux et les réflexions développés dans le cadre de cette thèse avaient un double objectif : d’une part, découvrir les sources thématiques et visuelles de l’univers symbolique des amulettes et talismans iraniens chiites. Ou en d’autres termes, trouver une réponse précise et claire à cette question à savoir si les éléments constituant l’iconographie des amulettes et talismans iraniens chiites sont proprement fondés sur les sources islamiques et les traditions des arabo-musulmans primitifs ? Sinon, pouvons-nous considérer d’autres sources pour ces éléments comme les mythes et les traditions artistiques plus anciennes de la Mésopotamie-Perse ? Et d’autre part, d’attirer l’attention des historiens de l’art islamique sur les thèmes des symboles – et leurs passés régionaux – figurant sur les objets magiques iraniens chiites spécifiquement et plus généralement sur l’art islamique.Ce travail, basé sur une étude stylistique et artistique ainsi qu’une étude thématique et comparative entre les éléments textuels et visuels figurant sur les 166 amulettes et talismans iraniens chiites – collectés de trois collections : des cachets, bulles et talismans islamiques du département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris, de la collection des objets du Musée du Quai Branly à Paris et de la collection des objets talismaniques iraniens (ou des objets magiques iraniens) du Musée civilisations Europe Méditerranée de Marseille (noté MuCEM) – à ceux dans l’art préislamique de la Mésopotamie-Perse. Ce travaille montre que les deux éléments textuels et picturaux sur ces objets possèdent une relation thématique fondée sur un point de vue cosmique et mythique préislamique. De plus, notre analyse démontre que la naissance de l’écriture décorative et figurative pouvait être le résultat d’un conflit idéologique-culturel entre les Arabo-musulmans conquérants et les intellectuels des pays vaincus. Notre étude démontre également que l’univers symbolique des amulettes et talismans iraniens chiites s’est formé sous l’influence des nombreux désaccords entre l’islam primitif importé par les Arabo-musulmans et les nouveaux musulmans des pays vaincus.Notre analyse s’est uniquement basée sur les trois collections de musées français et il serait indispensable de l’enrichir à partir d’autres pièces provenant d’autres musées de par le monde
If we consider the important role of magic in Islam as well as in Muslim countries and possibly considering its important role in the making of the symbolic universe of Islamic art, the artistic study of magical items can be a new way for historians of Islamic art.The studies and comments developed in the framework of this thesis are two-fold: first, to discover the thematic and visual sources of the symbolic universe of Iranian Shiite amulets and talismans. Or in other words, to find a clear and precise answer to the question whether the composing elements of the iconography of Iranian Shiite amulets and talismans are strictly based on Islamic sources and primitive traditions of Arabic Muslim. Otherwise, can we consider other sources for these elements like the myths and the artistic traditions of oldest Mesopotamia and Persia?On the second hand, our goal is to attract the attention of historians of Islamic art on the themes of symbols - and their regional past - shown on Iranian Shiite magic items specifically and more generally on Islamic art.This work is based on a stylistic and artistic study as well as a thematic and comparative study between the textual and visual elements on the 166 Iranian Shiites amulets and talismans - collected from three collections: « Les cachets, bulles et talismans islamiques » from « Département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris », from « Collection des objets » from « Musée du Quai Branly » in Paris et from « Collection des objets talismaniques iraniens (ou des objets magiques iraniens) » from « Musée civilisations Europe Méditerranée de Marseille (MuCEM) » – with those in the pre-Islamic art of Mesopotamia and Persia.This work shows that both textual and pictorial components of these objects have a thematic relationship based on a cosmic and mythical pre-Islamic perspective. In addition, our analysis shows that the birth of the decorative and figurative writing could be the result of an ideological and cultural conflict between the Arabic Muslim conquerors and the intellectuals of conquered countries. Our study also shows that the symbolic universe of Iranian Shiites amulets and talismans was formed under the influence of many disagreements between primitive Islam imported by Arabic Muslims and new Muslims of conquered countries. Our analysis is only based on the three collections of French museums and it is essential to enrich it with other items from other museums around the world

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Bücher zum Thema "Talismanry"

Nemus, Filius. Uso y significado del pentagrama esotérico. México, D.F: Grupo Editorial Tomo, 1998.

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González-Wippler, Migene. La magia. New York: Thunder Publications, 2004.

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Vidaling, Raphaële. El libro de la buena suerte. Barcelona: Reditar Libros, 2005.

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Schirner, Markus. Enciclopedia de amuletos y talismanes. Barcelona: Obelisco, 2007.

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Salsedo, Victor. Las claves de los amuletos: Cómo se hacen, cómo se utilizan. Barcelona: DeVecchi, 2008.

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Pajeon, Kala. The talisman magick workbook: Master your destiny through the use of talismans. Secaucus, N.J: Carol Pub. Group, 1992.

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Talisman. Talismania. Amsterdam: Querido, 1993.

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1946-, Webster Richard, Hrsg. Numerology magic: Use number squares for love, luck & protection. 2. Aufl. St. Paul, Minn: Llewellyn Publications, 1998.

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Bernabeu, Emili Rodríguez. Talismans. Alzira: Edicions Bromera, 2013.

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Cushing, Sara. Talismans. Rosendale, N.Y: Women's Studio Workshop, 1993.

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Buchteile zum Thema "Talismanry"

Stelzer, Emanuel. „Talismanic Texts“. In Translation and Interpretation, 235–46. Göttingen: V&R unipress, 2022. http://dx.doi.org/10.14220/9783737014731.235.

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Lasko, Wolf W. „Der Talisman“. In Charisma, 70–72. Wiesbaden: Gabler Verlag, 1994. http://dx.doi.org/10.1007/978-3-322-82831-6_13.

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Claeys, Gregory. „The Talisman.“ In Modern British Utopias, 1700-1850 Vol 8, 379–83. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003549611-38.

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Naṭeṣa Ṣāstrī, Saṅgēndi Mahāliṅgam. „The Talisman of Chastity“. In Shakespeare and the Folktale, herausgegeben von Charlotte Artese, 180–201. Princeton: Princeton University Press, 2019. http://dx.doi.org/10.1515/9780691197920-032.

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Benstock, Bernard. „Double Binds: Talismans of Immaturity“. In Narrative Con/Texts in Dubliners, 109–26. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13125-9_6.

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Dittmar, Wilfried. „Nestroy, Johann Nepomuk: Der Talisman“. In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_12621-1.

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Capellani, Albert. „The Talisman (Pied de mouton)“. In 100 Silent Films, 212–13. London: British Film Institute, 2011. http://dx.doi.org/10.1007/978-1-84457-569-5_89.

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Porter, Venetia, Liana Saif und Emilie Savage-Smith. „Medieval Islamic Amulets, Talismans, and Magic“. In A Companion to Islamic Art and Architecture, 521–57. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch21.

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Perkinson, James W. „Talismanic Depiction: Messianic Repair and Folk Arts (Ethiopia)“. In Messianism Against Christology, 127–63. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137325198_5.

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Valdez del Álamo, Elizabeth. „The Saint’s Capital, Talisman in the Cloister“. In International Medieval Research, 111–28. Turnhout: Brepols Publishers, 2002. http://dx.doi.org/10.1484/m.imr-eb.3.3481.

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Konferenzberichte zum Thema "Talismanry"

Torborg, Jay, und James T. Kajiya. „Talisman“. In the 23rd annual conference. New York, New York, USA: ACM Press, 1996. http://dx.doi.org/10.1145/237170.237274.

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Bedichek, Robert C. „Talisman“. In the 1995 ACM SIGMETRICS joint international conference. New York, New York, USA: ACM Press, 1995. http://dx.doi.org/10.1145/223587.223589.

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Stefanini, Marie-Helene, Alain Berrendonner, Genevieve Lallich und Flavio Oquendo. „Talisman“. In the 14th conference. Morristown, NJ, USA: Association for Computational Linguistics, 1992. http://dx.doi.org/10.3115/992133.992146.

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Capobianco, Frank, Quan Zhou, Aditya Basu, Trent Jaeger und Danfeng Zhang. „TALISMAN: Tamper Analysis for Reference Monitors“. In Network and Distributed System Security Symposium. Reston, VA: Internet Society, 2024. http://dx.doi.org/10.14722/ndss.2024.241031.

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Barkans, Anthony C. „High quality rendering using the Talisman architecture“. In the ACM SIGGRAPH/EUROGRAPHICS workshop. New York, New York, USA: ACM Press, 1997. http://dx.doi.org/10.1145/258694.258722.

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Berghel, Hal, und Cecily Andreu. „TALISMAN: a prototype expert system for spelling correction“. In the 1988 ACM SIGSMALL/PC symposium. New York, New York, USA: ACM Press, 1988. http://dx.doi.org/10.1145/62453.62476.

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Sorhaug, Eyvind, Gordon Michael Graham, Robert Stalker, I. J. Littlehales und S. L. Kidd. „Scale Challenges in Talisman's Varg Field“. In SPE International Oilfield Scale Conference. Society of Petroleum Engineers, 2008. http://dx.doi.org/10.2118/114077-ms.

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Mahlin, Matthew, Robert L. Wagner, John Dorsey und Thomas C. Jones. „Tendon-Actuated Lightweight In-Space MANipulator (TALISMAN) Hinge Joint Structural“. In ASCEND 2020. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2020. http://dx.doi.org/10.2514/6.2020-4251.

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DeMouthe, Jean. „Ancient and modern uses of gems and minerals: talismans, tools, and medicine“. In 33rd Annual New Mexico Mineral Symposium and 4th Annual Mining Artifact Collectors Association Symposium. Socorro, NM: New Mexico Bureau of Geology and Mineral Resources, 2012. http://dx.doi.org/10.58799/nmms-2012.465.

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Doggett, William R., John Dorsey und Thomas C. Jones. „Improvements to the Tendon-Actuated Lightweight In-Space MANipulator (TALISMAN) System“. In AIAA SPACE 2015 Conference and Exposition. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2015. http://dx.doi.org/10.2514/6.2015-4682.

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Berichte der Organisationen zum Thema "Talismanry"

Jaboln, Sara. Talisman. Ames: Iowa State University, Digital Repository, 2014. http://dx.doi.org/10.31274/itaa_proceedings-180814-979.

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Bachmann, Charles M., Robert A. Fusina, Marcos J. Montes, Rong-Rong Li, Carl Gross, C. R. Nichols, John C. Fry, Chris Parrish, Jon Sellars und Stephen White. Talisman-Saber 2009 Remote Sensing Experiment. Fort Belvoir, VA: Defense Technical Information Center, März 2012. http://dx.doi.org/10.21236/ada559586.

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Séjourné, S. Étude des données géomécaniques de laboratoire des carottes d'un puits pétrolier et gazier (Talisman, Saint-Édouard No 1), région de Saint-Édouard, Québec. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2016. http://dx.doi.org/10.4095/297780.

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