The CBd
Bonner, SMA, 241.

towards the ends; Mouterde has well compared one of them to an elongated barrel. All known examples are of haematite. In both material and form they remind one of Oriental cylinder seals, although cylinder seals usually have straight sides or else are slightly concave. But a tendency to taper at the ends has been observed in Assyrian and Neo-Babylonian seals, and it is likely that such specimens suggested the form of the spindle-shaped amulets.38 These might be called beads, yet not one of those hitherto reported is perforated longitudinally; one is bored through transversely at the middle, but the perforation is probably not original.39 It not easy to see just how these objects were worn. Possibly each end was inserted into a close-fitting metal cap with an eye to which a cord or wire was attached; thus the stone could be suspended horizontally. Most of the specimens are slightly flattened on opposite sides in order to make the engraving easier. In size they vary from 47 mm. in a Michigan stone to no more than 22 mm. in one owned by Mr. Seyrig.
The work on these fusiform haematites is usually poor. Perhaps the best is that in the Newell collection (D. 365). One side shows Anubis in apron and boots, holding a dagger in his right hand and an object like an hourglass in his left. Below are the letters ΟΑΧ. On the opposite side is a running lion with a crescent above him and a star in front. The spaces between these two sides are occupied by the inscriptions βαρηγωρηχυχ and ωρομανδαρη. A somewhat similar inscription, αρηγωρωρομανδαρη, is cut under a Gorgon face (red jasper) formerly in the King collection.40
The lion with star and crescent also appears on the small Seyrig bead (D. 366), but the opposite face is different — female figure standing to front, the head turned to left and the right hand raised to the height of the neck. This may be only a woman making the gesture of proskynesis; yet the traditional gesture of Nemesis is sometimes inexactly indicated in much the same way, and the presence of a certain ornament on the head seems to show that the wearer is a goddess. This ornament, which also appears over the head of Anubis on the Newell bead, is a sort of three-pronged fork, IMG. It has been observed as an attribute of various gods and demons. Its origin and meaning are uncertain. One might think that is a schematic suggestion of an elaborate crown, such as the hemhem (triple reed bundle), or that is a symbol of power derived from the Babylonian lightning fork. The two spaces between the figures of the Seyrig stone bear the words σισισρω and χνουωρη, which appear in connection with the pig-and-snake type de-

38 See H. H. von der Osten, Ancient Oriental Seals in the Collection of Edward T. Newell, pp. 8–9; cf. fig. 2, p. 4, No. 438 (Assyrian); see also H. Frankfort, Cylinder Seals, p. 8 and Pl. 2 e. I am indebted to Mrs. Agnes Baldwin Brett for these references.
39 There is a group of eight fusiform stones in the Cesnola collection, which the author of the Handbook, Sir John Myres, takes to be weights, perhaps Babylonian. This may be the right explanation, for only one bears an inscription (cuneiform), and that is thought to have been added in modern times. But could not the smaller ones be blanks to be made into seals? See Myres, Handbook of the Cesnola Collection, Nos. 4426–4433, and the cut facing p. 444.
40 King, Gnostics, Pl. M 6; now in the Metropolitan Museum (81.6.313).

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