Apotropaic magic

Apotropaic magic (from Greek apotrepein

"to ward o�" from apo- "away" and trepein "to
turn") is a type of magic intended to turn
away harm or evil in�uences, as in de�ecting
misfortune or averting the evil eye.
Apotropaic observances may also be
practiced out of vague superstition or out of
tradition, as in good luck charms (perhaps
some token on a charm bracelet), amulets, or
gestures such as crossed �ngers or knocking
on wood. The Greeks made o�erings to the
‘averting gods’ (ἀποτρόπαιοι θεοί,
apotropaioi theoi), chthonic deities and heroes
who grant safety and de�ect evil.[1]

An aeroplane fin with a nazar

boncuğu symbol, a stylised eye
thought to avert the evil eye
Contents
Symbols
Egypt
Ancient Greece
Evil eye
Grotesquerie
Other

Good luck tokens and charms

Apotropaic names

See also

References

Further reading

External links

Symbols

Egypt
Apotropaic magical rituals were practiced throughout the ancient Near East and Egypt.
Fearsome deities were invoked via ritual in order to protect individuals by warding
away evil spirits. In ancient Egypt, these
household rituals (performed in the home,
not in state-run temples) were embodied by
the deity who personi�ed magic itself,
Heka.[2] The two gods most frequently
invoked in these rituals were the
hippopotamus-formed fertility goddess,
Taweret, and the lion-demon, Bes (who
developed from the early apotropaic dwarf An apotropaic wand shows a
demon-god, Aha, literally "�ghter").[3] procession of protective deities. It
was used in birth rituals, perhaps to
Objects were often used in these rituals in draw a magic circle around the
order to facilitate communication with the mother and child.
gods. One of the most commonly found
magical objects, the ivory apotropaic wand
(birth tusk), gained widespread popularity in the Middle Kingdom (ca. 1550 – 1069
BCE).[4] These wands were used to protect expectant mothers and children from
malevolent forces, and were adorned with processions of apotropaic solar deities.
Likewise, protective amulets bearing the likenesses of gods and goddesses like Taweret
were commonly worn. Water came to be used frequently in ritual as well, wherein
libation vessels in the shape of Taweret were used to pour healing water over an
individual. In much later periods (when Egypt came under the Greek Ptolemies), stele
featuring the god Horus were used in similar rituals; water would be poured over the
stele and—after ritually acquiring healing powers—was collected in a basin for an
a�icted person to drink.

Ancient Greece

The Gorgon, flanked by lionesses and showing her belt

clasp of serpents; the pediment of the 580 B.C. temple of
Artemis in Corfu. Archaeological Museum of Corfu.

Among the ancient Greeks, the most widely used image intended to avert evil was that
of the Gorgon, the head of which now may be called the Gorgoneion, which features
wild eyes, fangs, and protruding tongue. The full �gure of the Gorgon holds the apex of
the oldest remaining Greek temple where she is �anked by two lionesses. The Gorgon
head was mounted on the aegis and shield of Athena.[5]

Evil eye
Eyes were often painted to ward o� the evil
eye. An exaggerated apotropaic eye or a pair
of eyes were painted on Greek drinking
vessels called kylikes (eye-cups) from the 6th
century BC. The exaggerated eyes may have
been intended to prevent evil spirits from Chalcidian black-figured eye-cup,
circa 530 BC. Staatliche
entering the mouth while drinking.[6][7]
Antikensammlungen
Fishing boats in some parts of the
Mediterranean region still have stylised eyes
painted on the bows. The defunct Turkish budget airline, Fly Air, adopted the symbol
nazar boncuğu (nazar bonjuk) on the vertical stabilizer (�n) of its aeroplanes. The
apotropaic Yiddish expression, "kain ein horeh" ("no evil eye", ‫ )קיין עין הרע‬is
somewhat equivalent to the expression, "Knock on wood."

Grotesquerie
People believed that the doorways and
windows of buildings were particularly
vulnerable to the entry or passage of evil. On
churches and castles, gargoyles or other
grotesque faces and �gures such as sheela na
gigs and hunky punks were carved to frighten
away witches and other malign in�uences.[8]
Figures may also have been carved at
�replaces or chimneys; in some cases, simple
geometric or letter carvings were used for
these. When a wooden post was used to
support a chimney opening, this was often an A 12th-century sheela na gig on the
church at Kilpeck, Herefordshire
easier material for amateur carving. To
discourage witchcraft, rowan wood may
have been chosen for the post or mantel.[9]

Similarly the grotesque faces carved into pumpkin lanterns (and their earlier
counterparts, made from turnips, swedes or beets) at Halloween are meant to avert evil:
this season was Samhain, the Celtic new year. As a "time between times", it was believed
to be a period when souls of the dead and other dangerous spirits walked the earth.
Many European peoples had such associations with the period following the harvest in
the fall. (See also: Celtic calendar)

Other
Mirrors and other shiny objects were believed to de�ect the evil eye. Traditional English
"Plough Jags" (performers of a regional variant of the mummers play) sometimes
decorated their costumes (particularly their hats) with shiny items, to the extent of
borrowing silver plate for the purpose. "Witch balls" are shiny blown glass ornaments,
like Christmas baubles, that were hung in windows.
Items and symbols such as crosses, cruci�xes,
silver bullets, wild roses and garlic were
believed to ward o� or destroy vampires.

In Ireland and Great Britain, magpies are

Geto-Dacian apotropaic eyes on the
traditionally thought to bring bad luck. Many
Helmet of Iron Gates (4th century
people repeated various rhymes or
BC)
salutations to placate them.[a]

A worn-out man's buckle shoe from the 18th

century was found in the wainscoting of the Combination Room, St John's College,
Cambridge. This was placed in the wall "as an apotropaic item intended to ward o� evil
and bad luck." The discovery was exciting, because this kind of magic is a silent
tradition in England. After the repairs were done to the wall, the shoe was re-interred
along with some current coins, a custom when dealing with �nds like this. Replacing
the shoe and concealing it respects the original desire of the owner. [10]

In Ancient Greece, phalloi were believed to have apotropaic qualities. Often stone reliefs
would be placed above doorways, and three-dimensional versions were erected across
the Greek world. Most notable of these were the urban monuments found on the island
of Delos. Grotesque, satyr-like bearded faces, sometimes with the pointed cap of the
workman, were carved over the doors of ovens and kilns, to protect the work from �re
and mishap.[11]

A similar use of phallic representations to

ward o� the evil eye remains popular in
modern Bhutan. It is associated with the 500-
year-old Buddhist tradition of Drukpa
Kunley. It is paralleled by other South Asian
uses of the lingam symbol.[12]

In Roman art, apotropaic imagery was a

Apotropaic marking, Niemelä common theme. Envy was thought to bring
Tenant Farm, now at Seurasaari
bad luck to the person envied. To avoid
Open Air Museum, Finland
envy, Romans sought to incite laughter in
their guests by using humorous images.
Images such as large phalluses (see fascinus), deformities like hunchbacks, or Pygmies
and other non-Roman subjects were common. Romans saw deformity as comical and
believed that such images could be used to de�ect the evil eye. [13]

In Europe, apotropaic �gureheads carved onto the prow of sailing ships are considered
to have been a replacement for the sacri�ce of a thrall during the Age of Invasions by
Saxon and Viking sailors, to avoid bad luck on the voyage. Dredging of the Thames
under London Bridge led to the discovery of a large number of bent and broken knives,
daggers, swords and coins, from the modern period and dating back to Celtic times. This
custom seems to have been to avoid bad luck, particularly when setting o� on a voyage.
Similarly, the burial of an old boot or shoe by the lintel of the back door of a house
seems to have had a similar intention.

Apotropaic marks such as the initials of the Virgin Mary were scratched near the
openings of buildings in England to ward o� witches. [14]

Good luck tokens and charms

It is di�cult to di�erentiate between items
supposed to avert evil and items intended to
attract good fortune, but generally a talisman
brings good luck whereas an amulet wards
o� or protects against and is therefore
apotropaic.

Amulets for specific purposes on

sale at a Shinto shrine in Japan

In Western culture, a horseshoe was often nailed up

over, or close by, doorways, normally with the ends
pointing upwards; it is said to collect good luck, or to
stop the luck from falling out (see Oakham's
horseshoes). Model horseshoes (of card or plastic) are

A tree covered with nazars given as good-luck tokens, particularly at weddings,

against the evil eye and small paper horseshoes feature in confetti. Irish
Travelers and Roma often sell white heather to "bring
good luck". (Sometimes white sea-lavender, a species
of Limonium, is sold instead.)

In Ireland, St Brigid's crosses, woven from rush, were kept indoors (in houses and
animal houses) to keep away illness for the year.

In some Native American cultures, a dreamcatcher made of yarn like a web is placed
above a bed or sleeping area to protect sleeping children from nightmares.

Apotropaic names
Ashkenazi Jews' apotropaic names were often given not at birth but during serious
illness. An example is Nekras (Некрас, "not handsome" in Russian), with the hope the
child would be handsome,[15] and Yiddish names Alter and Alte ("old").[16]

Among Serbian names are many apotropaic names (zaštitna imena, "protective names"),
such as Vuk (and its many derivatives) and Staniša.[17]

Some traditional Taiwanese names referenced domestic animals such as "bu�alo" (⽔⽜)
and "dog" (狗, ⽝), or humble elements of the landscape like "soil" and "water" (⼟, ⽔).
They conveyed contentment with a peaceful and low-pro�le life.
See also
Amulet
Anasyrma
Exorcism
Gargoyle
Gorgoneion
Hama Yumi
Hamsa
Jack-o'-lantern
Witch bottle
Hoko (doll)
Mezuzah
Ofuda
Painted pebbles
Pazuzu
Peijainen
Rosary
Sheela na gig
Singa (mythology)
Talisman

References
a. The children's TV series Magpie preserved these rhymes as its theme song into the
1970s.

1. Gilleland, Michael, ed. (26 June 2008). "Averters of Evil" (https://archive.is

/20130615171021/http://www.mgilleland.com/averters.htm). Translated by
Jones, W.H.S. Archived from the original on 2013-06-15. Retrieved 3 July 2010.
"Hippocrates, Regimen 4.89: So with this knowledge about the heavenly bodies,
precautions must be taken, with change of regimen and prayers to the gods; in the
case of good signs, to the Sun, to Heavenly Zeus, to Zeus, Protector of Home, to
Athena, Protectress of Home, to Hermes and to Apollo; in the case of adverse
signs, to the Averters of evil [apotropaioi], to Earth and to the Heroes, that all
dangers may be averted.
Pausanias 2.11.1 (Corinth): Before the altar, a barrow has been raised for Epopeus
himself, and near the grave are the gods Averters of evil [apotropaioi]. Near them,
the Greeks perform such rites as they are wont to do in order to avert misfortunes.
(πρὸ τοῦ βωμοῦ δὲ αὐτῷ μνῆμα Ἐπωπεῖ κέχωσται, καὶ τοῦ τάφου πλησίον εἰσὶν
Ἀποτρόπαιοι θεοί: παρὰ τούτοις δρῶσιν ὅσα Ἕλληνες ἐς ἀποτροπὴν κακῶν
νομίζουσιν.)"
2. Robert Ritner (1988). The Mechanics of Ancient Egyptian Magical Practice.
Chicago: The Oriental Institute of Chicago, 14-28.
3. James F. Romano (1978), The Origin of Aha (also called Bes). New York: College Art
Association, 1978.
 4. Hartwig Atlenmüller (1965). Die Apotopaia und Die Götter Mittelägyptens. Munich:
Ludwig-Maximilians University.
5. Harrison, pp 196ff.
6. Walter Leo Hildburgh (1946), Apotropaism in Greek vase-paintings
7. "apotropaic eye (art)" (http://www.britannica.com/EBchecked/topic/30332
/apotropaic-eye). Encyclopædia Britannica. Retrieved 2014-03-22.
8. Tschen-Emmons, J.B. (2015). Artifacts from Medieval Europe
(https://books.google.com/books?id=K78oBgAAQBAJ&pg=PA72). Daily Life
through Artifacts. ABC-CLIO. p. 72. ISBN 978-1-61069-622-7. Retrieved May 11,
2018.
9. Ayres, James (2003). Domestic interiors: the British tradition, 1500–1850. Yale
University Press. p. 24. ISBN 0-300-08445-5.
10. "Artifact (http://www.archaeology.org/issues/236-1611/artifact/4945-artifact-
cambridge-magic-shoe)". Archaeology Magazine (http://www.worldcat.org
/oclc/1481828). November/December 2016. Page 68.
11. Harrison, pp 187ff "The Ker as Gorgon".
12. "Bhutan's phalluses ward off evil" (http://news.bbc.co.uk/2/hi/south_asia
/4381893.stm). BBC News. 2005-03-25. Archived (https://web.archive.org
/web/20091213181647/http://news.bbc.co.uk/2/hi/south_asia/4381893.stm)
from the original on 13 December 2009. Retrieved 2010-01-01.
13. John R. Clarke (2003), Art in the Lives of Ordinary Romans
14. Kennedy, Maev (31 October 2016). "Witches' marks: public asked to seek ancient
scratchings in buildings" (https://www.theguardian.com/culture/2016/oct
/31/witches-marks-historic-england-evil-spirits). The Guardian. Retrieved
31 October 2016.
15. Alexander Beider (2009). Handbook of Ashkenazic Given Names and Their Variants
(https://books.google.com/books?id=EEYrAQAAIAAJ). Avotaynu.
ISBN 978-1-886223-43-1.
16. Alexander Beider (29 October 2015). Origins of Yiddish Dialects
(https://books.google.com/books?id=XmK8CgAAQBAJ&pg=PA183). OUP Oxford.
pp. 183–. ISBN 978-0-19-105981-0.
17. Grković, Milica (1977). Rečnik ličnih imena kod Srba (https://books.google.com
/books?id=1D9CAQAAIAAJ). Belgrade: Vuk Karadžić.

Further reading
Frazer, Sir James, The Golden Bough,
Graves, Robert, The White Goddess,
Jane Ellen Harrison, Prolegomena to the Study of Greek Religion
Roud, Steve (2004). A Pocket Guide to Superstitions of the British Isles. London:
Penguin. ISBN 0-14-051549-6.

External links
The Golden Bough: (https://web.archive.org/web/20041108091756/http:
//users.compaqnet.be/cn111132/Frazer/) on-line text, 1922 abridged edition
Sue Dewsbury, "Folk Plays – January 2004 – Coleby Plough Jag"
 (http://www.folkplay.info/Gallery/Coleby2004.htm), photos of Mummers,
Traditional Drama Research Group
Apotropaic protection at Kilbirnie Place castle keep (https://www.youtube.com
/watch?v=AluC910MDU8) North Ayrshire, Scotland.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Apotropaic_magic&

oldid=845825616"

This page was last edited on 14 June 2018, at 12:00 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License;

additional terms may apply. By using this site, you agree to the Terms of Use and
Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.,
a non-profit organization.