Siga este link para ver outros tipos de publicações sobre o tema: Talismanry.
Artigos de revistas sobre o tema "Talismanry"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Talismanry".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Griebeler, Andrew. "The Serpent Column and the talismanic ecologies of Byzantine Constantinople". Byzantine and Modern Greek Studies 44, n.º 1 (19 de fevereiro de 2020): 86–105. http://dx.doi.org/10.1017/byz.2019.25.
Texto completo da fonteResumo:
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.
2
Felek, Özgen. "Fears, Hopes, and Dreams: The Talismanic Shirts of Murād iii". Arabica 64, n.º 3-4 (13 de setembro de 2017): 647–72. http://dx.doi.org/10.1163/15700585-12341454.
Texto completo da fonteResumo:
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.
3
Maola, Mochammad, e Syed Mahbubul Alam Al-Hasani. "Rajah: Islamic Talisman for Overcoming Disease". Teosofia: Indonesian Journal of Islamic Mysticism 12, n.º 2 (13 de dezembro de 2023): 163–82. http://dx.doi.org/10.21580/tos.v12i2.18845.
Texto completo da fonteResumo:
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.
4
Raggetti, Lucia. "Apollonius of Tyana’s Great Book of Talismans". Nuncius 34, n.º 1 (25 de fevereiro de 2019): 155–82. http://dx.doi.org/10.1163/18253911-03401006.
Texto completo da fonteResumo:
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.
5
Kim, Sujung. "A Star God Is Born: Chintaku Reifujin Talismans in Japanese Religions". Religions 13, n.º 5 (11 de maio de 2022): 431. http://dx.doi.org/10.3390/rel13050431.
Texto completo da fonteResumo:
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.
6
-, ABDUL SATTAR ABDUL RAHMAN. "Ruling on Wearing Talisman: In the light of Islamic Shari’ah". Maldives National Journal of Research 12, n.º 1 (31 de julho de 2024): 82–95. http://dx.doi.org/10.62338/ej0hec89.
Texto completo da fonteResumo:
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
7
Kwan, Alistair. "Tycho's Talisman: Astrological Magic in the Design of Uraniborg". Early Science and Medicine 16, n.º 2 (2011): 95–119. http://dx.doi.org/10.1163/157338211x557075.
Texto completo da fonteResumo:
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.
8
Ghaffarinejad, A., e F. Estilai. "Persian talismans and psychology". European Psychiatry 26, S2 (março de 2011): 1054. http://dx.doi.org/10.1016/s0924-9338(11)72759-6.
Texto completo da fonteResumo:
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.
9
Engmann, Rachel Ama Asaa. ""The Fake"". Journal of Contemporary Archaeology 9, n.º 2 (17 de abril de 2023): 248–59. http://dx.doi.org/10.1558/jca.21710.
Texto completo da fonteResumo:
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.
10
Muravchick, Rose E. "Objectifying the Occult: Studying an Islamic Talismanic Shirt as an Embodied Object". Arabica 64, n.º 3-4 (13 de setembro de 2017): 673–93. http://dx.doi.org/10.1163/15700585-12341464.
Texto completo da fonteResumo:
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.
11
Qosim, Muhammad Nanang. "LANGUAGE EXPRESSION PATTERNS OF TALISMAN". EPIGRAM (e-journal) 20, n.º 1 (30 de abril de 2023): 107–13. http://dx.doi.org/10.32722/epi.v20i1.5577.
Texto completo da fonteResumo:
Learning languages is part of how understanding a language that is expressed orally or in writing. The disclosure of written representations describing the language of the talismans is a linguistic phenomenon. Linguistic theory is used to reveal the phenomenon of this talismanic language. The purpose of this study is to describe and explain, as well as to identify the language patterns of talismans used by the community. The method used in this study is descriptive-qualitative with descriptive analysis with note-taking techniques and sorting elements. The results of this study are (1) the linguistic elements of the mascot, namely nouns, adjectives, numbers, and sentences, and (2) the mascot model is divided by 2, namely the box model and the image model.
12
Carmody, Chi. "Talisman Energy, Sudan, and Corporate Social Responsibility". Canadian Yearbook of international Law/Annuaire canadien de droit international 38 (2001): 237–60. http://dx.doi.org/10.1017/s0069005800007396.
Texto completo da fonteResumo:
SummaryIn 1998, a Canadian oil company, Talisman Energy Incorporated of Calgary, acquired part interest in an oil concession in southern Sudan. In 1999, it began exporting oil from the region and paying royalties to the Sudanese government, some of which have been used to fund government forces engaged in a civil war against separatists in the south. The war has caused numerous human rights abuses. Talisman’s investment in Sudan therefore raises concerns about corporate operations in countries where there are serious and frequent human rights violations. What are Talisman and Canada’s obligations at this particular juncture — a point of fertile development in the field of international corporate social responsibility? This comment examines this question in light of recent events.
13
Pidporinova, Kateryna. "Art “talismans” of Kharkiv: symbols and thoughts. In memory of Tetyana Vyerkina and Volodymyr Ptushkin". Aspects of Historical Musicology 30, n.º 30 (8 de abril de 2023): 7–29. http://dx.doi.org/10.34064/khnum2-30.01.
Texto completo da fonteResumo:
Statement of the problem. In 2022, Kharkiv I. P. Kotlyarevsky National University of Arts celebrates the 105th anniversary of its foundation and, despite the difficult conditions of wartime, it honours the memory of its outstanding artists – T. Vyerkina and V. Ptushkin. Continuing the national tradition, their creative legacy is a remarkable achievement of Ukrainian musical art. The creative experience of these prominent artists reveals the ways for the further successful development of the University and the domestic musical art, and its comprehending becomes one of the urgent research tasks. Recent research and publications. The life and creativity of T. Vyerkina and V. Ptushkin were reflected in the modern musicology studies (portrait-book “Tetiana Vierkina: to Change the World by Art”, 2016; Shubina, 2019; Verbitska-Shokot, 2007; Drach, 2009; Bondarenko, 2014; Derkach, 2015; Krichenkova, 2015; Sediuk, 2017; Savchenko, 2018; Kuzmina, 2019; Nikolaievska, 2020). In the context of the article the linguistic-cultural and musicological works on the theory of symbols and concepts were important (Svyrydov, 2011; Dmytrenko, 2015; Gazheva, 2021; Nikolaievska & Shapovalova, 2021). In connection with T. Vyerkina’s and V. Ptushkin’s creativity the symbolism of the concept as “talisman” was not considered. Objectives, methods, novelty of the research. The purpose of the study is to consider the individual contribution of People’s Artists of Ukraine, Professors T. Vyerkina and V. Ptushkin, to the development of creative traditions of Kharkiv I. P. Kotlyarevsky National University of Arts. The proposed cultural-epistemological approach, based on existential reflection, is innovative in the disclosure of the topic, which makes it possible to see the “concentric circles” of the influence of an artistic personality in the spatial and temporal coordinate system of culture. Metaphorically likening such an influence to the action of a “talisman”, we fill this concept with a symbolic meaning. Research results. A compositional-dramaturgical, genre-style and performing-interpretative analysis of V. Ptushkin’s romance “Talisman”, which was constantly performed by T. Vyerkina in a duet with the composer, is presented; her performance of the vocal part became “exemplary” from the composer’s viewpoint, which allowed this musical piece to “inherit” the status of a kind of stage talisman for both artists. The circles of influence of the concept-symbol “talisman” have been revealed: in art, at various levels, artists themselves, their works, ideas, , principles, schools, performance versions, i.e., that creative energy, which according to the model of concentric circles covers different layers of cultural life, often become “talismans”. The interpretation of the creative work by T. Vyerkina and V. Ptushkin, presented in the article, reveals the significance of the pedagogical activity of artists as “teachers-talismans”, bearers of the achievements of the “school”, and reveals the symbolism of the “talisman” metaphor in the “composer – performer – listener” system. So, not every student manages to find “his” teacher, that is, one with whom a special internal “energy-informational” connection is established, however, if this search becomes successful, then a “talisman symbol” appears, the function of which is performed by the teacher and his school. Talent, creative energy, charisma, professionalism contribute to the appearance of such a “teacher-talisman”. In the same way, the performer may or may not become a kind of “talisman” for the composer to attract listeners to him. The idea of “actual performing intoning” (T.Vyerkina) and personal characteristic composer’s intonation (V. Ptushkin) were tested on the concert stage, demonstrating the unity of theory and practice. The role of the festival “Kharkiv Assemblies”, founded by T. Vyerkina, and the history of the development of the University of Arts – a kind of “talismans” of the city – are also interpreted in a symbolic way. At the centre of the Festival, which took place within the walls of the University, has always been a Human as a creative personality, and this theme covers different eras. Popularization of the Ukrainian art, in particular works by Kharkiv composers, for which T. Vyerkina often was became the first interpreter, was one of the dominant festival strategies. So, the musical composition appears as a meta-message from the Past through the Present to the Future, and this makes art able to model new strategies of cultural development. Conclusion. The comprehension of the traditions of the Alma Mater and the ways of their continuity in the system of “resonant connections”, which is based on the phenomenon of the university as a centre of knowledge, and the grateful memory of Kharkiv artists open up an inexhaustible prospect of further researching the “concentric circles” of their influence on the development of domestic musical art.
14
İMRE, Havva Meryem, e Sinem BUDUN GULAS. "Stars and Planets as a Divine Source of Design: Talismanic Shirts". Papers in Arts and Humanities 3, n.º 1 (27 de julho de 2023): 96–117. http://dx.doi.org/10.52885/pah.v3i1.124.
Texto completo da fonteResumo:
For centuries, people believed that supernatural forces would solve the problems and disasters that they could not know the source of and could not solve. They tried to protect themselves by using objects and formations that they knew or believed to be sacred. Human beings living on earth believed that they were under the influence of the stars and the planets. People have benefited from the positions of the stars and planets in determining the appropriate time to find solutions to the problems in life and to gain success. They have applied to astrology for these purposes. In the production of talismanic shirts, which are designed with the belief that they will protect the wearer from evil, help from astrology taken by paying attention to the positions of the planets and stars.At the same time; space, planets and stars were also considered as design images on the shirts.
In the production of the shirts, the fabric has been given the feature of paper and the positions of the stars and wanderers have been transferred to the shirt by creating a composition with prayers. The first example of works known as talismanic or healing shirts are found in the Qur'an, in the chapter of Yousef. The first example of the talismanic shirts found in the Topkapı Palace from the Ottoman Empire period is the shirt of Cem Sultan dated 1477.The shirts are decorated with prayers, verses, vekfs, cefrs, which are in a visually strong composition in certain forms and are in connection with each other, were custom made without the use of sewing.
In this study; Inspired by the stars and planets, the talismanic shirts, which’ production timing was determined according to the positions of the stars and planets, were examined. For these purposes,a literature review has been made and some shirts have been examined and visualized.
Keywords: Blessing, Shirt, Planet and Stars, Design, Talisman
15
Láng, Benedek. "Whose Soul Is It?—Destinative Magic in East-Central Europe (14th–18th Centuries)". Religions 15, n.º 3 (21 de março de 2024): 377. http://dx.doi.org/10.3390/rel15030377.
Texto completo da fonteResumo:
This study explores destinative elements in late medieval and early modern learned magic in East-Central Europe, focusing on names, images, characters, invocations, and addresses facilitating communication with transcendental entities. It contends that a thematic shift occurred in the early modern era, witnessing a decline in destinative talisman texts, replaced by a surge in treasure-hunting manuals. Drawing from legal cases and treasure-hunting manuals, the research aims to categorize the “souls” frequently invoked in these practices. The term “souls” is interpreted as either spirits or the souls of the deceased, reflecting the significant role of the dead in treasure hunting, often conducted in cemeteries. This shift is linked to changes in the sociocultural background of practitioners, marking a transformation in magical practices from destinative talismans to treasure hunting, revealing a nuanced evolution in East-Central European magical traditions.
16
Rahmah, Yuliani. "Omamori dalam Kepercayaan Masyarakat Jepang". KIRYOKU 3, n.º 2 (24 de junho de 2019): 92. http://dx.doi.org/10.14710/kiryoku.v3i2.92-99.
Texto completo da fonteResumo:
(Omamori in Japanese Belief ) Omamori known as one of animisn and pantheism`s tradition. Omamori, which has been known since the Tokugawa period, still exist in modern Japanese society as a talisman. Theres some questions about what and how the shape of this Japanese charm is. By using literature study approach this article will describe the existence of omamori in Japanese beliefs which includes the definition, form and type of omamori. Omamori is spiritual charms, talismans and amulets in the Japanese religious tradition that possess the power to ward off misfortune and procure good luck. They can be made of pieces of wood, patches of cloth, strips of paper or rings of metal, and come in various sizes. There are seven types of omamori which are most used by Japanese people. That seven types of omamori are used as protective charms for each stage of the human life cycle.
17
Shaw, Gregory. "Iamblichus and the Talisman of Gnosis". Gnosis: Journal of Gnostic Studies 2, n.º 2 (17 de julho de 2017): 235–45. http://dx.doi.org/10.1163/2451859x-12340038.
Texto completo da fonteResumo:
For Neoplatonic philosophers, the Delphic oracle had authoritatively characterized their two great teachers, Iamblichus and Porphyry. Later Platonists cited the Pythia’s oracular pronouncement, “The Syrian is full of god; the Phoenican a polymath” as revealed wisdom. The Syrian Iamblichus, “full of god,” was more highly regarded in Platonic circles than the learned Porphyry, but because Iamblichus’ theurgical Platonism vanished after the sixth century, we are left with only “learned” reports about theurgic divination. Contemporary scholars are polymaths; we are the children of Porphyry. So, when Porphyry asks for a precise definition of theurgic divination, it seems entirely reasonable, and it is hard for us to appreciate Iamblichus’ barbed response. He chastises Porphyry for presuming that divination can be discursively explained and says he needs a talisman (ἀλεξιοφάρµακον) to protect him from his discursive addiction. Divination, he says, can only be known through experiences that awaken the soul to an innate gnosis that precedes dualist thinking. This paper will explore that talismanic gnosis.
18
Weill-Parot, Nicolas. "Imprinting Powers: The Astrological Seal and its Doctrinal Meanings in the Latin West". Medieval Globe 4, n.º 1 (2018): 49–72. http://dx.doi.org/10.17302/tmg.4-1.3.
Texto completo da fonteResumo:
The article studies the issue of "astrological seals"—imprinted talismans deriving their powers from the stars—within the general framework of medieval theological and philosophical thought about seals. First, it looks at how astrological sigilla are described in treatises on magic, notably that of Theel, the Pseudo-Ptolemy's Centiloquium, the Liber formarum (ascribed to Hermes), and the work of the Spanish physician Estéfano. Second, it focuses on two comparisons put forward and rejected by theologians: William of Auvergne's analysis of the analogy between the astrological talisman and the royal seal, and an anonymous academic quaestio from the fifteenth century, dealing with the parallel between the sealing process and celestial influence. Third, it considers the way that Albert the Great took advantage of the distinctive features of seals, in order to explain the astrological seal within a purely naturalistic framework, and the opposing views of Thomas Aquinas. It concludes in the fifteenth century, when Galeotto Marzio brought a naturalistic explanation for the working of astrological seals to completion.
19
Suryani, Yunita, Agus Wardhono, Syehfani Alif Akbar e Suantoko Suantoko. "Forensic Linguistic in Online Business". Pioneer: Journal of Language and Literature 15, n.º 1 (30 de junho de 2023): 243. http://dx.doi.org/10.36841/pioneer.v15i1.2835.
Texto completo da fonteResumo:
Forensic linguistics is a science that examines language in relation to legal science as a device for proving judicial cases. Forensic linguistics in online business in this study was found in online buying and selling accounts that sell illegal products or are categorised as non-halal. Products are presented in the form of images and descriptions that use language. The sale and purchase are criminal acts of violating the ITE (Informasi dan Teknologi Elektronik or Electronic Information and Technology) Law regarding online transactions. The purpose of the study is to describe linguistic forensics in online business in buying and selling transactions using the persuasive theory of Keraf (1994), including rationalization, identification, suggestion, conformity, compensation, substitution, and projection. For this purpose, the qualitative descriptive research method has been employed. The results of the study indicate violations of the ITE Law related to online buying and selling of mustika (gemstone or talisman) products or talismans in the form of agate.
20
Fatyunina, Olesya A. "An amulet with snake skin from pereyaslavl ryazansky". Rossijskaâ arheologiâ, n.º 2 (31 de outubro de 2024): 192–98. http://dx.doi.org/10.31857/s0869606324020131.
Texto completo da fonteResumo:
In medieval worldview, leather objects were often regarded as attributes of magical rituals. The article presents the results of studying a unique leather artifact with organic filling discovered during excavations in the Kremlin of Pereyaslavl Ryazansky (modern Ryazan) at the Vvedensky excavation site. The find comes from the mid-15th century cultural layer. Examination of the contents of this leather bag revealed particles of a snake, which gives grounds for attributing the find as a medieval amulet. Despite church prohibitions, the tradition of wearing such talismans is well known from written and ethnographic sources and is observed among a number of peoples. This first leather talisman found among the archaeological material of Pereyaslavl Ryazansky confirms the fact that the snake cult, which had originated in the Palaeolithic, continued to play an important role in worldviews of later periods. The leather amulet with a particle of a water snake makes it possible to clarify certain aspects of Russian medieval beliefs.
21
Albrile, Ezio. "Un Angelo chiamato desiderio. Sulle origini dell’ermetismo astromagico". MHNH. Revista Internacional de Investigación sobre Magia y Astrología Antiguas, n.º 19 (22 de dezembro de 2019): 5–60. http://dx.doi.org/10.24310/mhnh.vi19.15371.
Texto completo da fonteResumo:
L’ermetismo astromagico si basa sulla corrispondenza tra configurazioni celesti e cose terrene, dominio di una vera e propria magia cerimoniale e di una particolare tecnica detta delle electiones e delle interrogationes: una serie di azioni magiche indirizzate ad invocare gli spiriti dei pianeti tramite immagini e sigilli. In genere erano utilizzate figure o statuette confezionate in uno specifico momento astrologico. Noi chiamiamo questi materiali magici «talismani»: anche etimologicamente, il talismano presuppone una concrezione di elementi stellari, un rituale in cui uno spirito astrale è confinato all’interno di oggetto e costretto ad agire secondo la volontà magica dell’operatore. Queste tecniche passarono in Occidente grazie alla rinascita culturale del XII secolo attraverso due passaggi obbligati: la Sicilia federiciana e la penisola iberica. Qui in particolare è studiato un’importante manoscritto, il Daqā’iq al-ḥaqā’iq (Ms. Persan 174 / 1513 IV), un’opera di magia talismanica in persiano, conservato alla Bibliothèque Nationale de France. Le miniature che illustrano il manoscritto sono rare se non uniche nel loro genere e figurano gli angeli planetari nei loro rapporti con le costellazioni zodiacali in un contesto rituale e astromagico.
22
Aakhus, Patricia. "Astral Magic and Adelard of Bath’s Liber Prestigiorum; or Why Werewolves Change at the Full Moon". Culture and Cosmos 16, n.º 1 and 2 (outubro de 2012): 151–61. http://dx.doi.org/10.46472/cc.01216.0227.
Texto completo da fonteResumo:
Astral magic, the capturing of celestial spirits or rays in engraved stones at astronomically propitious times, enters the West with Adelard of Bath’s 12th century translation of Thabit ibn Qurra’s treatise on talismanic magic, Liber Prestigiorum. Derived from Greek, Babylonian, Sabian, Egyptian and Neo-Platonic magical theory and practice, astral magic requires profound knowledge of astronomy. Talismans draw down planetary spirits along stellar rays, the vehicles of transmission, following sympathetic correspondences between astronomical and terrestrial phenomena. In the 12th century works Guillaume de Palerne and Le Chevalier au Lion, magic rings and werewolves are tied to astral magic. These works were written for the English court that supported Adelard, and Gervase of Tilbury’s Otia Imperialia where ‘in England we have often seen men change into wolves according to the phases of the moon’ and ‘there is no precious stone which may not be consecrated for the exercise of its extrinsic power with the herb of the same name or with the blood of the bird or animal, combined with spells’. Adelard’s version of Thabit’s text, along with the Latin Picatrix, also derived from Thabit, had the greatest impact on learned magic in the medieval and early modern periods
23
Arrington, Nathan T. "TALISMANIC PRACTICE AT LEFKANDI: TRINKETS, BURIALS AND BELIEF IN THE EARLY IRON AGE". Cambridge Classical Journal 62 (18 de dezembro de 2015): 1–30. http://dx.doi.org/10.1017/s175027051500010x.
Texto completo da fonteResumo:
Excavations at Lefkandi have dispelled much of the gloom enshrouding the Early Iron Age, revealing a community with significant disposable wealth and with connections throughout the Mediterranean. The eastern imports in particular have drawn scholarly attention, with discussion moving from questions of production and transportation to issues surrounding consumption. This article draws attention to some limitations in prevalent socio-political explanations of consumption at Lefkandi, arguing that models relying on gift-exchange, prestige-goods and elite display cannot adequately account for the distribution, chronology, find context and function of imports at Lefkandi. A study of trinkets – small but manifestly foreign imports of cheap material – offers a new perspective. An analysis of their form, context, use and meaning demonstrates that trinkets were meaningfully and deliberately deposited with children as talismans or amulets. Talismanic practice had Late Bronze Age precedents, and in the Early Iron Age was stimulated from personal contact with the Near East or Cyprus and nurtured by the unique mortuary landscape at Lefkandi. This article demonstrates the need for archaeologists to treat mortuary beliefs as a meaningful explanatory variable. Moreover, the ability of non-elite objects to convey powerful ideas has important implications for the nature and dynamics of artistic and cultural exchanges between Greece and the East in the Iron Age.
24
McCallum, Shara. "Talisman". Callaloo 23, n.º 4 (2000): 1376. http://dx.doi.org/10.1353/cal.2000.0208.
Texto completo da fonte
25
Parkinson, Janet. "Talisman". AJN, American Journal of Nursing 111, n.º 12 (dezembro de 2011): 37. http://dx.doi.org/10.1097/01.naj.0000408183.44640.08.
Texto completo da fonte
26
Bedichek, Robert C. "Talisman". ACM SIGMETRICS Performance Evaluation Review 23, n.º 1 (maio de 1995): 14–24. http://dx.doi.org/10.1145/223586.223589.
Texto completo da fonte
27
Gaudreault-DesBiens, Jean-François. "Du droit et des talismans : mythologies, métaphores et liberté d'expression". Les Cahiers de droit 39, n.º 4 (12 de abril de 2005): 717–52. http://dx.doi.org/10.7202/043510ar.
Texto completo da fonteResumo:
Un talisman est un « objet, [une] image préparés rituellement pour leur conférer une action magique ou protectrice ». Se pourrait-il que le droit produise ses propres talismans ? Tel est pourtant le cas du droit américain de la liberté d'expression. Ce droit se fonde d'abord sur une mythologie qui présente faussement l'interprétation positive contemporaine de cette liberté comme procédant d'une tradition immémoriale. Tenue pour vraie dans le discours majoritaire, cette mythologie contribue à placer cette interprétation hors du champ critique, étant assistée dans cette tâche par diverses métaphores, dont une, celle du « marché libre des idées », légitime l'inconstitutionnalité de toute intervention étatique visant à remédier aux carences de ce marché, lequel est du reste censé assurer le triomphe de la vérité lors du « choc des idées ». Véritable mantra doctrinal et judiciaire, cette métaphore présuppose l'infaillibilité du « marché libre des idées », encourage la croyance en cette infaillibilité et, dans cette foulée, élève le marché au rang d'instance normative. Présentées comme relevant du donné plutôt que du construit, outils de justification d'un statu quo interprétatif, cette mythologie et cette métaphore renforcent aussi la charge identitaire attribuée à la liberté d'expression dans la culture politicojuridique américaine et confortent l'idéologie « exceptionnaliste » de cette dernière. Imbriquées dans une structure idéologique de laquelle procède le droit et à laquelle il participe, dès lors rendues invisibles dans le discours majoritaire, elles compliquent singulièrement l'acceptation d'arguments porteurs d'une critique du statu quo. Bref, comme s'il s'agissait de talismans, leur action conjuguée protège ce statu quo contre les velléités de transformation, de sorte que cette mytho-lologie et cette métaphore agissent comme obstacles à l'évolution de la pensée juridique et à la transformation du droit. Cet épisode de fétichisation juridico-identitaire d'une interprétation constitutionnelle pourtant éminemment située sur le plan sociohistorique incite donc les juristes constitutionnalistes à s'interroger sur l'interaction des mythes, des récits identitaires et du droit dans les discours constitutionnels, ainsi que sur leur participation, souvent acritique, à la perpétuation de ces mythes et récits.
28
Thiher, Allen, e Bertrand Visage. "Le talisman". World Literature Today 65, n.º 2 (1991): 273. http://dx.doi.org/10.2307/40147136.
Texto completo da fonte
29
Marks, Laura U. "Talisman-Images". Nordic Journal of Aesthetics 30, n.º 61-62 (2 de julho de 2021): 134–39. http://dx.doi.org/10.7146/nja.v30i61-62.127891.
Texto completo da fonte
30
Namazli, Amin. "“QIRXTÖKMƏ” XALQ İNANCI ARXETİPLƏRİNİN FOLKLORŞÜNASLIQ METODOLOGİYASINDA TƏTBİQİ". Scientific Works 20, n.º 3 (16 de setembro de 2024): 188–91. http://dx.doi.org/10.62706/bqiz.2024.v20i3.20.
Texto completo da fonteResumo:
This study analyzes the mythological, psychological, and folkloric origins of talismans in Azerbaijani folk beliefs. The research particularly focuses on the social and cultural functions of talismans used to protect children from the evil eye. It examines the symbolic connections between these talismans, shaped by ancient beliefs, and elements of nature and mythological figures. The method involves the examination of folkloric texts and ritual practices, supplemented by field studies and psychoanalytic approaches. The study demonstrates how talismans serve a protective function within the mythological and psychological thought processes of the people.
31
Mitova, Katia, e Kristin Dimitrova. "Popravka na talismani". World Literature Today 75, n.º 3/4 (2001): 213. http://dx.doi.org/10.2307/40156950.
Texto completo da fonte
32
Tsendina, Anna D. "‘Booklore’ Talismans in Daily Life of the Mongols: A Case Study of Two Collections of Mongolian Manuscripts". Oriental Studies 13, n.º 6 (29 de dezembro de 2020): 1632–40. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1632-1640.
Texto completo da fonteResumo:
Introduction. By the beginning of the 20th century, the Mongols had widely used texts on apotropaic magic in their daily life. Among them there are writings with pictures and descriptions of talismans aimed at averting diseases and mishaps, attracting wealth and good favour. All this sort of writings resembles heterogeneity of traditions. Goals. The paper aims at examining various types of ‘booklore’ talismans in magic practices of the Mongols. Results. Like other spheres of Mongolian culture those represent pre-Buddhist, Buddhist and Chinese layers. That was conditioned by the history of the Mongols, their neighbourhood with civilizations they had been integrated with during the course of their existence. As for ‘booklore’ talismans, there are two groups of them: one includes pictures originated from Taoist talismans, the other includes Indian and Tibetan dharanis, texts and Buddhist symbols. They penetrated into the Mongolian culture in different periods and in different ways. Thus, usage of ‘booklore’ talismans by the Mongols resulted in complicated multi-layer complexes which assembled Hindu, Tibetan pre-Buddhist, Mongolized Buddhist and Chinese Taoist elements in different combinations. Conclusions. The work reveals several clusters of ‘booklore’ talismans once popular among the Mongols and originated from pre-Buddhist, Buddhist and Taoist beliefs.
33
Burak, Guy. "Alphabets and “Calligraphy” in the Section on Prayers, Special Characteristics of the Quran and Magic Squares in the Inventory of Sultan Bayezid II’s Palace Library". Journal of Material Cultures in the Muslim World 2, n.º 1-2 (9 de dezembro de 2021): 32–54. http://dx.doi.org/10.1163/26666286-12340017.
Texto completo da fonteResumo:
Abstract This essay is an attempt to read the section on invocations, prayers, the unique qualities of the Quran and magic squares of the palace library of the Ottoman Sultan Bayezid II (d. 918/1512) along with several works by ʿAbd al-Raḥmān al-Bisṭāmī (d. c. 858/1454 or 1455) to cast light on underexamined perceptions of calligraphic styles and alphabets/scripts employed to inscribe talismanic objects and manuscripts. Methodologically, the intention is to situate the inventory of the palace library in the intersection of prescriptive texts, on the one hand, and talismanic objects and manuscripts of invocations, on the other. By taking the inventory as a document of practice, the essay seeks to illustrate the importance of paying attention to other elements of the talismanic compound in general, and to the use of alphabets/scripts with their specific talismanic attributes in particular.
34
Montazami, Morad. "Hamed Abdalla: Talismanic Modernism". Manazir Journal 1 (1 de outubro de 2019): 30–44. http://dx.doi.org/10.36950/manazir.2019.1.1.3.
Texto completo da fonteResumo:
Hamed Abdalla (1917–85) is a key figure in Egyptian modernism and postcolonial art history. His experimental inventions around the Arabic Letter reflected over thirty years of aesthetic debate in the region – often identified as related to the concept of Hurufiyya and its artistic network. Abdalla’s much more political and militant use of the Arabic Letter places him as almost as a unique case. By giving shape to an exiled modernism (Cairo, Copenhagen, Paris, Beirut…) his practice is paradoxically affected by his complex exchange with the West. For instance, with Paul Klee, whom he sees with distance and a critical look but still studies him as a “visual translator” of Oriental(ist) and Egyptian sources.
35
Steavu, Dominic. "Paratextuality, Materiality, and Corporeality in Medieval Chinese Religions". Journal of Medieval Worlds 1, n.º 4 (2019): 11–40. http://dx.doi.org/10.1525/jmw.2019.1.4.11.
Texto completo da fonteResumo:
In medieval China, talismans (fu) and sacred diagrams (tu) were ubiquitous elements in religious texts. Since they were composed of divine illegible esoteric patterns, meaning was not produced by the markings talismans and diagrams bore; it was, rather, displaced onto the objects themselves, whether they were two-dimensionally represented in scriptures and ritual manuals or externalized and materialized onto physical supports. In this respect, the objecthood and palpable materiality of talismans and diagrams made them shorthand tokens for direct access to the supernatural. Drawing on emblematic yet understudied scriptures of medieval Daoism and esoteric Buddhist, the present study considers talismans and diagrams as paratextual objects, bringing to light the fact that they not only passively frame the reading of a text but in many instances also constitute the primary and determining level of “text” that is read. In this way, sources in which talismans and diagrams featured prominently were approached first and foremost through their material aspects, namely paratexts. What is more, the talismans and diagrams that appeared in texts were often meant to be externalized and materialized, in some cases onto the bodies of adepts or visualized in their mind’s eye, thereby conflating paratextuality, materiality, and corporeality. In a pair of striking examples, practitioners are instructed to embody and become actual ritual objects, blurring the boundaries between text, object, and body in one single divine locus.
36
Ellis, Chris. "The talisman effect". South African Family Practice 55, n.º 6 (novembro de 2013): 584. http://dx.doi.org/10.1080/20786204.2013.10874423.
Texto completo da fonte
37
Ellis, C. "The talisman effect". BMJ 341, n.º 19 1 (19 de novembro de 2010): c5916. http://dx.doi.org/10.1136/bmj.c5916.
Texto completo da fonte
38
Gureeva, E. A. "Talisman as an element of intangible heritage and commercialization of the sports event". Vestnik of the Plekhanov Russian University of Economics, n.º 5 (25 de outubro de 2018): 110–16. http://dx.doi.org/10.21686/2413-2829-2018-5-110-116.
Texto completo da fonteResumo:
The article studies the intangible heritage of sports event and, in particular, an official talisman of a sports competition as a carrier of cultural and commercial component. The goal of the research is to reveal the importance of the talisman of official competition for fans and estimate the demand for the product with the image of official talisman using the World Football Cup 2018 in Moscow as an example and at the same time to show profit from selling this type of product. The research was based on survey results aimed at identifying the demand for products with the event symbol. The author found out the following: 1. Expenses of fans from different countries on souvenir products with the event symbol were different; 2. Products with the event talisman were in the highest demand; 3. The total profit from selling souvenir products with the official talisman of the World Cup 2018 in Russia, Zabivaksa wolf made over €50m. As a conclusion the author provides recommendations on developing souvenir products with the official talisman of the event in order to maximize its cultural and commercial value. Key factors of the successful development of licensed products of sports competitions were shown.
39
Cała, Alina. "„Pamiątka, Zabawka, Talizman / Souvenir, Talisman, Toy” (wystawa w Muzeum Etnograficznym w Krakowie, 2013 rok, kuratorka: Erica Lehrer)". Studia Litteraria et Historica, n.º 3–4 (31 de janeiro de 2016): 265–71. http://dx.doi.org/10.11649/slh.2015.010.
Texto completo da fonteResumo:
Pamiątka, Zabawka, Talizman / Souvenir, Talisman, Toy (an exhibition in Cracow’s Ethnographic Museum, 2013, prepared by Erica Lehrer)The article is a review of the exhibition Pamiątka, Zabawka, Talizman / Souvenir, Toy, Talisman, which opened at the Seweryn Udziela Ethnographic Museum in Cracow on 30 June 2013, during the Jewish Culture Festival. The exhibition was curated by Erica Lehrer.Pamiątka, Zabawka, Talizman / Souvenir, Talisman, Toy (wystawa w Muzeum Etnograficznym w Krakowie, 2013 rok, kuratorka: Erica Lehrer)Jest to recenzja wystawy Pamiątka, Zabawka, Talizman / Souvenir, Talisman, Toy, która została otwarta podczas Festiwalu Kultury Żydowskiej w Muzeum Etnograficznym im. Seweryna Udzieli w Krakowie 30 czerwca 2013 roku. Jej kuratorem była Erica Lehrer.
40
MAC EOIN, D. M. "Nineteenth-century Babi Talismans". Studia Iranica 14, n.º 1 (1 de janeiro de 1985): 77–98. http://dx.doi.org/10.2143/si.14.1.2014664.
Texto completo da fonte
41
Balliett, Suzy. "Daoist Talismans for Healing". Journal of Daoist Studies 15, n.º 1 (2022): 206–20. http://dx.doi.org/10.1353/dao.2022.0012.
Texto completo da fonte
42
Atmadja, Anantawikrama Tungga, Luh Putu Sri Ariyani e Nengah Bawa Atmadja. "Commodification of�Tri Datu Bracelets Talisman in Balinese Community". KOMUNITAS: International Journal of Indonesian Society and Culture 9, n.º 2 (15 de agosto de 2017): 246–54. http://dx.doi.org/10.15294/komunitas.v9i2.8325.
Texto completo da fonteResumo:
This article is the result of qualitative research with critical paradigm on two issues, the meaning of tri datu bracelet talisman as well as commodities and reasons of its use.Informants were set purposively, i.e. tri datu bracelet talisman makers, sellers, users, and religious leaders.Data collection techniques were interview, observation and document study.The data analysis followed the steps of conceptualization, the results of conceptualization, verification, and objectivation.The results show that the commodification of tri datu bracelet talisman created commodity or popular tri datu bracelet talisman refers to its position as an artifact for the fulfillment of human basic needs on security.This situation raises the creative industries of tri datu bracelet talisman.The use of this talisman is associated with the meaning of tri datu = Tri Murti = Tri Sakti = Om = Ganesha and reinforced by Pancadewata = kepeng(ancientcoin). Therefore, its magical power becomes a supreme power in order to overcome danger from niskala (bhuta Kala and black magic).The joy of wearing this talisman is not only because it is easy to buy, but also because the Balinese still believe in its magical power.More importantly, Tri datu bracelet is also the identity of Balinese ethnic as the identity of hope and resistance in the context of Ajeg Bali movement.
43
Oh, Young Jae. "(Re)discovery of Talisman - Formative Symbolism and Abstraction of Talisman Graphics". CONTENTS PLUS 19, n.º 4 (30 de junho de 2021): 5–20. http://dx.doi.org/10.14728/kcp.2021.19.04.005.
Texto completo da fonte
44
Ilnitskaya, E. T., M. V. Makarkina, T. D. Kozina, E. A. Kozhevnikov e V. S. Petrov. "Identification of <i>Rpv3</i> and <i>Rpv12</i> loci in the progenies of the ‘Talisman’ grape cultivar". Proceedings on applied botany, genetics and breeding 184, n.º 1 (22 de abril de 2023): 187–93. http://dx.doi.org/10.30901/2227-8834-2023-1-187-193.
Texto completo da fonteResumo:
Currently, when implementing breeding programs to produce pathogen-resistant grape genotypes, the DNA marker assessment method is used both directly in breeding-oriented selection and in evaluation of the initial gene pool. The ‘Talisman’ grape cultivar, with its fine consumer characteristics, resistance to diseases and frost, and a functionally female type of flower, is promising for breeding.We performed a DNA marker assessment of the ‘Talisman’ genotype and cultivars as well as new hybrids of grapes developed with the participation of cv. ‘Talisman’ for the presence of the Rpv3 and Rpv12 downy mildew resistance loci. It is known that the presence of these two genes in the same grape genotype has an additive effect. According to the pedigree of cv. ‘Talisman’ (Frumoasa Albe × Vostorg), the presence of these genes can be assumed in the studied sample. The study was based on PCR with an analysis of the results on an automatic genetic analyzer. DNA was isolated from young shoots of the analyzed plants by the CTAB method. We used closely linked microsatellite markers recommended for DNA identification of the allelic status of the Rpv3 (UDV305, UDV737) and Rpv12 (UDV343, UDV360) genes. The simultaneous presence of Rpv3 and Rpv12 was detected only in the cv. ‘Talisman’ genotype. When analyzing the progeny genotypes of cv. ‘Talisman’, the presence of the Rpv3 downy mildew resistance gene was found in the grape hybrids “Agat Dubovskiy”, “Pestry”, and Rpv12 gene in the ‘Viktor’ and ‘Preobrazheniye’ genotypes. DNA-marker analysis confirmed the prospects of the cv. ‘Talisman’ genotype for breeding of table cultivars as a donor of the downy mildew resistance genes Rpv3 and Rpv12.
45
Anona, Manelo. "Mathematical Aspects and Beliefs about Divination by Sikidy in Madagascar". Revista Latinoamericana de Etnomatemática Perspectivas Socioculturales de la Educación Matemática 16 (5 de abril de 2024): 45–56. http://dx.doi.org/10.22267/relatem.23161.93.
Texto completo da fonteResumo:
In Madagascar, beliefs and mentalities are reflected in divination by sikidy. Into the diagonal lines of the mother sikidy are also widely used. Into are considered to be true expressions, and sources of the making of talismans, by combining with plants. Reading the into used on talismans considered sacred avoids overly fanciful interpretations of divination by sikidy.
46
Berlekamp, Persis. "Symmetry, Sympathy, and Sensation". Representations 133, n.º 1 (2016): 59–109. http://dx.doi.org/10.1525/rep.2016.133.1.59.
Texto completo da fonteResumo:
Talismans drawing on the combined iconographies of lions and dragons proliferated on the walls and doors of cities and civic institutions in early thirteenth-century Iraq, Syria, and Anatolia. This article examines them in light of three different medieval theoretical models, seeking to shed light on why intelligent people in their original milieus might have expected such talismans to have protective power.
47
Strachan, John. "The Betrothed; The Talisman". European Romantic Review 24, n.º 1 (fevereiro de 2013): 88–93. http://dx.doi.org/10.1080/10509585.2013.747815.
Texto completo da fonte
48
Pederson, Thoru. "A Talisman of Pathology". FASEB Journal 30, n.º 3 (março de 2016): 1011. http://dx.doi.org/10.1096/fj.160301ufm.
Texto completo da fonte
49
Gangopadhyay, Sunil. "Talisman; At Times, Alone". South Asian Review 28, n.º 3 (outubro de 2007): 122–23. http://dx.doi.org/10.1080/02759527.2007.11932551.
Texto completo da fonte
50
Ebert, Herbert, e Theo Simon. "Landschaftsgeschichtliches Zeugnis oder Talisman?" Württembergisch Franken 88 (19 de janeiro de 2023): 141–49. http://dx.doi.org/10.53458/wfr.v88i.5031.
Texto completo da fonte