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Libros sobre el tema "Apotropaics"

Autor: Grafiati
Publicado: 8 de febrero de 2025

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1

Galiani, Tommaso Adriano. Architetture otto-novecentesche ad Alberobello: Percorsi apotropaici, religiosi e massonici. Fasano (Br - Italia): Schena editore, 2018.

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2

Apotropaic Arrangements. Blurb, 2019.

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3

Lacoursiere, Allan. Wiccan Apotropaic. Independently Published, 2020.

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4

Apotropaic Arrangements. Blurb, 2020.

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5

Toni Morrison's Beloved and the apotropaic imagination. Columbia: University of Missouri Press, 2002.

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6

Holz, Kathrin. Bhadrakaratri-Sutra: Apotropaic Scriptures in Early Indian Buddhism. Huethig Publishing, Limited, 2021.

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7

Empowered writing: Exorcistic and apotropaic rituals in medieval China. St. Petersburg, FL: Three Pines Press, 2012.

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8

Holz, Kathrin. The Bhadrakarātrī-sūtra: Apotropaic scriptures in early Indian Buddhism. Heidelberg, 2021.

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9

Chidiroglou, Maria y Jenny Wallensten. Apotropaia and Phylakteria: Confronting Evil in Ancient Greece. Archaeopress, 2024.

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10

Chidiroglou, Maria y Jenny Wallensten. Apotropaia and Phylakteria: Confronting Evil in Ancient Greece. Archaeopress, 2024.

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11

Interpreting Judean Pillar Figurines: Gender and Empire in Judean Apotropaice Rituals. Mohr Siebeck GmbH & Company KG, 2014.

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12

Interpreting Judean pillar figurines: Gender and empire in Judean apotropaic ritual. Tübingen: Mohr Siebeck, 2014.

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13

Claymore, Linda, Olga Kryuchkova y Elena Kryuchkova. Creation of Protective Talismans Using Ancient Slavic Symbols. Apotropaic Magic. Art Therapy. Babelcube Inc, 2020.

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14

Forestalling Doom: "Apotropaic Intercession" in the Hebrew Bible and the Ancient Near East. Münster: Ugarit- Verl., 2015.

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15

Warding off Evil: Apotropaic Tradition in the Dead Sea Scrolls and Synoptic Gospels. Mohr Siebeck GmbH & Company KG, 2017.

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16

Garipzanov, Ildar. The Sign of the Cross in Late Antiquity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0004.

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The first section provides a synopsis of early Christian discourse on the symbolism of the cross, and emphasizes the importance of the emergence and the dissemination of the cult of the Holy Cross for the increasing public profile of the cross sign in late Roman culture from the mid-fourth century onwards. The second section overviews the appropriation of this sign by Theodosian empresses and emperors as a major imperial symbol of authority, and its rise to paramount importance for imperial culture in the course of the fifth and sixth centuries. The final section underscores beliefs in the apotropaic power of the sign of the cross as an important factor contributing to its growing popularity in late antiquity. It also points out that in this function the sign of the cross was similar to other apotropaic devices, alongside which this sign was often employed in textual amulets and ritual practices.
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17

Carroll, Maureen. The Material Culture of Infancy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199687633.003.0004.

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Chapter 4 explores the range of things that infants used and with which they were surrounded in daily life, even though much of the physical evidence for them comes from funerary contexts. These include items related to their nourishment, such as feeding bottles, but also objects meant to entertain and to protect them, such as toys and apotropaic jewellery. Effigies of swaddled infants dedicated in sanctuaries in Italy and Gaul provide important insight into the clothing and textiles worn by infants. Visual depictions of children provide further information about their infantile possessions and companions, including pets.
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18

Champion, Matthew. Medieval Graffiti Inscriptions. Editado por Christopher Gerrard y Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.66.

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Although the study of medieval church graffiti inscriptions has a long pedigree, recent large-scale surveys have brought to light tens of thousands of previously unknown examples. Perhaps the most intriguing aspect of the new discoveries is the fact that the vast majority of these early graffiti, where intelligible, have been shown to have distinctly spiritual, devotional, or votive meaning. Whilst the most obvious of these take the form of prayers or invocations, sometimes written in the conventional Latin forms of the Orthodox Church, many others appear to have been created in non-traditional forms. Vast numbers of these early inscriptions appear to reflect aspects of lay piety and belief, having an apotropaic function, and represent a personal interaction between parishioner and the medieval church. Taken together they indicate that medieval graffiti were regarded as both accepted and acceptable forms of devotion.
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19

Garipzanov, Ildar. The Origins of Early Christian Graphic Signs. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0002.

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The first two sections delineate the early history of the nomina sacra, staurogram, and chi-rho, from the late first to third centuries AD as well as relevant early Christian discourse on the symbolic meanings of certain letters and graphic signs, and show how the staurogram and chi-rho developed from utilitarian abbreviation signs into symbolic visual proxies for God and Christological concepts. The next two sections provide an overview of the use of graphic signs as protective seals among various religious communities, with reference to artefacts such as the Bruce Codex and votive leaves from Water Newton, and compare the early usage of more acceptable Christian signs with the concurrent culture of the so-called ‘magical’ characteres. The final section underscores that the early development of Christian graphicacy should be seen in the context of a general predilection for apotropaic graphic devices in the Imperial period, and in late antiquity in particular.
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20

Crossland, Zoë. Materiality and Embodiment. Editado por Dan Hicks y Mary C. Beaudry. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199218714.013.0016.

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The ideas of materiality and embodiment are explored in this article. It considers the contribution of archaeology to the interdisciplinary study of materiality and embodiment, focusing especially on the emergence of the archaeology of the body since the late 1980s. Human bodies have been a focus of archaeological study for a long time, with two divergent modes of analysis. What follows in this article is a review of some of the ways in which archaeologists have attempted to overcome these disciplinary limitations, by deploying a range of anti-foundationalist perspectives to theorize the embodied agency of past people. It further explores how questions of materiality have entered into the debates around embodiment. Finally this article presents two case studies. The first considers the use of apotropaic devices in seventeenth-century England, and the second looks at how the agency of the dead body is portrayed in discourse around contemporary forensic archaeology. An analysis of relations after death in forensic archaeology concludes this article.
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21

Conti, Fabrizio, ed. Civilizations of the Supernatural: Witchcraft, Ritual, and Religious Experience in Late Antique, Medieval, and Renaissance Traditions. Trivent Publishing, 2020. http://dx.doi.org/10.22618/tp.hmwr.20201.

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Civilizations of the Supernatural: Witchcraft, Ritual, and Religious Experience in Late Antique, Medieval, and Renaissance Traditions brings together thirteen scholars of late-antique, medieval, and renaissance traditions who discuss magic, religious experience, ritual, and witch-beliefs with the aim of reflecting on the relationship between man and the supernatural. The content of the volume is intriguingly diverse and includes late antique traditions covering erotic love magic, Hellenistic-Egyptian astrology, apotropaic rituals, early Christian amulets, and astrological amulets; medieval traditions focusing on the relationships between magic and disbelief, pagan magic and Christian culture, as well as witchcraft and magic in Britain, Scandinavian sympathetic graphophagy, superstition in sermon literature; and finally Renaissance traditions revolving around Agrippan magic, witchcraft in Shakespeare’s Macbeth, and a Biblical toponym related to the Friulan Benandanti’s visionary experiences. These varied topics reflect the multifaceted ways through which men aimed to establish relationships with the supernatural in diverse cultural traditions, and for different purposes, between Late Antiquity and the Renaissance. These ways eventually contributed to shaping the civilizations of the supernatural or those peculiar patterns which helped men look at themselves through the mirror of their own amazement of being in this world.
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