The CBd
Bonner, SMA, 215.

Next to be considered are certain pendant amulets which have a charm or an incantation on the reverse or on both sides. One of these, first published by Beaudouin and Pottier, later by Schlumberger, who acquired it after the first publication, and most recently by Perdrizet, is inscribed with a series of words which are the names of things hostile to the evil eye, some of them well known as apotropaic symbols.29 Schlumberger's reading, which seems to be confirmed by other examples, is as follows: ἵπποςsμοῖλος εἶβις εὐθυεῖα κολ῰ ἀνδρὸς ‹σ›τρουθοκάμηλος Ἀπόλλο; with correct spelling, μοῦλος ἶβις εὐθεῖα κωλῆ Ἀπόλλων (?). Under the inscription is a lion. Perdrizet's proposal to read Νειλοσιβις is not acceptable; the mu is supported by the evidence of other pendants with the same inscription.30
The ibis and the ostrich, as destroyers of noxious reptiles, are appropriate symbols for a protective amulet, and the apotropaic power of the phallus (εὐθεῖα κωλῆ ἀνδρός) is well known. Apollo, who is evidently meant in the last word, is an averter of ills. Evidence for an apotropaic power horses and mules is not at hand, but in connection with the other words there can be little doubt of the fact.
The same inscription is found with slight variations on three other pendants, one each in the Newell and Seyrig collections and one in the British Museum.31 The last has on its obverse an even more elaborate inscription, not entirely legible, which will be dealt with later.
Among the minor finds in the excavation of Beisan was a large bronze pendant, unfortunately very badly corroded.32 The better-preserved side is partly occupied by an inscription of eleven lines, six of which are fairly legible. In the remainder, although several groups of letters are clear, have failed, after repeated efforts, to find a connected sense. The legend begins thus: ἅγια όνόμ  κ(αὶ) σύ‹μ›βολα κ(αὶ) φοβερ χαρακτῆρες φυλάξατὸν φοροῦνταν ἣ τὴν φροῦσα{σ)ν τὰς . . . τὰς θίας ὑ δυνάμις πὸ πάντων κινν; “Holy names and symbols and dread characters, protect from all dangers the man or woman who carries your august (τάς?) divine powers.”33
It worth noting that the names, symbols, and characters invoked are addressed as divine beings in their own right, as on the gold petalon (bought in Damascus) which Perdrizet published, and several curse tablets.34 One might expect to find the names and characters in the lower part of the Beisan

29 BCH 3 (1879), 267; .REG 5, 80; Perdrizet, Negotium perambulans, 31–32.
30 The spelling μοῖλος for μοῦλος is strange. While οι was often mitten for υ in both Ptolemaic and Roman times, it seems not to be attested in the papyri as a substitute for ου. Apparently there was first a confusion of sound which led to the writing of υ for ου (the form μυλος actually occurs on B. M. 56324); then οι was written because the engraver was accustomed to treat οι and υ as graphic equivalents.
31 Newell 46 (D. 314); Seyrig 54; B. M. 56324.
32 D. 317. With the opening words cf. II. 47–50 of the gold lamina from Thessaly (IG IX, 2, 232), δύναμις (better, δυνάμις) τ῱ν ἀνγέλλον κὲ χαρακτήρον δότε νίκην χάριν Ἰωάνου κὲ Γεοργίας κὲ τοῦ οἴυκου τούτου (perhaps τοῦ τούτων; see the publication).
33 For the neglect of nasal sounds see Mayser, I, 190; for parasitic nu in the acc. sing. participle, pp. 198 f., and Crönert, p. 169, 4.
34 Perdrizet, REG 41 (1928), 73 f.; Audollent, Defix. Tab., Nos. 155, 19–20; 159, 51; 162, 22–23.

Last modified: 2012-11-02 00:00:18

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