Auction 81 - The Wily Lindwer Collection
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Ink and paint on paper.
At the top of the amulet are four Greek-origin words (in Hebrew letters); as they descend (in triangular formations), the number of letters in each word diminishes until the word disappears: "epicurus," "ebilogama," "apartita" [Aphrodite], and "ebligima" [or "ablagama"] (the origins of this type of listing are very old, with roots in ancient Greek and Egyptian culture. A similar formula, offering protection against scorpions, appears on a Hebrew amulet that was discovered in the Cairo Geniza.) The middle portion of the amulet bears the protective text; it mentions the names of great sages and rabbis from throughout Jewish history, cites passages from the Book of Psalms (referring to some by initials only), and in general, delivers incantations to ward off scorpions, venomous reptiles, and other mortally dangerous creatures. Toward the bottom of the amulet is a stylized illustration of a pair of scorpions, depicted as mirror images of each other. Above these illustrations are three Hebrew words: "scorpion," "snake," and a code word for scorpion. Below them is the passage from Isaiah (11:9) in Hebrew, abbreviated using initials only: "They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Broad decorative border in a vegetal pattern, in hues of purple, red, and green.
Approx. 21X17 cm. Good condition. Fold lines and few stains. In a 33X29 cm frame (not examined outside of frame).
Please refer also to item no. 80 in chapter titled "Tunisia and Libya."
Ink on parchment; tin and glass frames.
1. Small amulet. [Algeria?]. With Hebrew inscriptions: "Jerusalem," "Tzamarkad" (an acronym composed of the last Hebrew letters of the last words of each of the first five verses of Genesis), "argaman" ("purple"; the Hebrew word is an acronym consisting of the first letters in the names of the five archangels: Auriel, Raphael, Gabriel, Michael, Nuriel), and "Tzva'ot" ("Hosts"). At the center of the amulet is a Star of David, with the word "Shaddai" inscribed in the middle. 4.5X3.5 cm. Good condition.
2. Amulet offering "protection [of the house and] all members of the household." At the center is a Star of David, surrounded by names of G-d. 8X7 cm. Fair condition. Wear and blemishes.
3-6. Two pairs of amulets in poor condition. One pair bears the Hebrew inscriptions "אלזמר" and "גדפמיאל;" on the other pair, names of angels – "Padael," "Dahariel," and "Zechutiel" – appear alongside names of G-d. 7X5 cm; 8X7.5 cm. Poor condition. Very dark stains, ink erasures, tears, and fractures to frames.
Silver, cast and engraved; copper, cast and engraved; white metal, engraved.
1. Amulet made of white metal, rectangular, with rounded top. With Hebrew inscription calling for a full recovery and protection. 6X5 cm. Housed in original leather pouch.
2. Amulet made of white metal, rectangular, with rounded top. With Hebrew inscription on both sides, calling for a full recovery and protection. 6X4.5 cm.
3. Copper amulet, rectangular with clipped corners, with two suspension rings (for a chain). Filling a square in the center is a magical formula surrounded by names of angels. 7X6 cm.
4. Silver amulet, rectangular with clipped corners. In the center is a magical formula ("magic square") surrounded by names of angels. 7X4 cm.
See similar items in the Paul Dahan Collection, CCJM, item nos. 34518, 22090, 22810, and 22664.
Silver (marked, star and crescent), cast and engraved; chased; silver rivets.
In the middle of the Hamsa is a large cast figure representing the female demon Lilith, shown raising her arms upward, superimposed over a diamond-shaped polygon. The surface of the hamsa is decorated with geometric and stripe patterns. Two holes on either side of the Lilith figure (apparently to enable attachment of additional decorations, possibly in the form of daggers).
We have no record of any other hamsa pendant with a cast figure in this form.
10.5X7 cm. Good condition. Missing decorative elements.
Silver (marked), cast and engraved; chased; silver and copper rivets; cast copper.
Two hamsas featuring vegetal patterns and, at center, cast ornaments in the form of salamanders.
The salamander – a fairly common motif in North African amulets – symbolized continuity, rebirth, and permanence. It was used in amulets associated with childbirth, as well as protection against fire. In the catalogue "Jewish Life in Morocco" (Hebrew edition, p. 30), it is noted that the salamander was regarded as a specifically Jewish symbol; a maxim based in Jewish legend states that "following seven years of raging fires, the salamander emerges."
One of the present hamsa-salamander amulets – the larger one, bearing a copper suspension ring – is marked on the back with the hallmark (in Arabic) of the city of Casablanca; the smaller one is marked on the back with a hallmark giving the year according to the Muslim calendar ([1]327 = 1909 CE).
13X8.5 cm; 9.5X5.5 cm. Good condition.
References: Jewish Magic through the Ages: Angels and Demons, pp. 110, 114; Jewish Life in Morocco, p. 130; Die Hand: Schutz und Schmuck in Nordafrika, pp. 18-20.
Silver, cast and engraved; chased; silver rivets; coral bead; coin.
1. [Meknès?]. At the center of the hamsa is a convex, vertically-oriented eye shape in relief – marked 1333 [1915 CE] – surmounted by a suspension ring (with no chain or pendant). Flanking this boss is a pair of sheathed daggers, intended to scare away the female demon Lilith and offer protection from the Evil Eye. Surface decorated in vegetal patterns. 13.5X7.5 cm. Good condition. Pendant missing.
2. [Azemmour?]. At the top of the hamsa is a large bird of prey (eagle), symbolizing strength, victory, and protection. Underneath it in the middle is a pendant with a small coin and coral bead. Flanking the pendant is a pair of sheathed daggers. Surface decorated in geometric and vegetal patterns. 11.5X8.5 cm. Good condition.
References: Jewish Magic through the Ages: Angels and Demons, pp. 91, 110, 114; Die Hand: Schutz und Schmuck in Nordafrika, p. 22.
Cast silver and sheet silver, engraved; chased; silver thread; cloisonné enamel; glass beads.
Necklace consisting of three hamsa-shaped elements interspersed with two flower-like ornaments, all decorated with red, green, and blue glass beads, and enamel in hues of green, yellow, and red. Hamsas engraved with geometric patterns.
52X11 cm. Good condition.
Reference: Bijoux du Maroc (1996), p. 38.
Silver (marked), repoussé, punched and stamped; glass beads.
1. Front adorned with glass beads in different colors. [ca. 1920s-1930s]. 11.5X9.5 cm. Good condition.
2. Front adorned with dark red glass bead. 9.5X8.5 cm. Good condition.
This stylized form of hamsa – at times referred to as "louha" – involves attaching two silver plates to each other, back to back. The jewel resembles four petals in shape, and is reminiscent of the Islamic gardens – an integral part of royal architecture in their day – which were divided up into four equal sectors corresponding to the four corners of the universe. Such gardens served as an imagined representation of heavenly paradise. Most of the known Foulet pendants were created in the years 1907-27, becoming popular among the women of Essaouira (Mogodur) and Marrakesh, who wore them over their chests, unlike the women of Fez, who suspended them from their belts.
Reference: Bijoux du Maroc (1999), pp. 195-97; Jewish Life in Morocco, p. 131; In All Their Finery: Jewels from the Jewish World, item no. 28.
Silver, cast and engraved; beads.
Two pendants, almost identical in design, with image of snake in center, surrounded with vegetal patterns. Red beads inlaid toward top center, apparently replacing coral beads. Three clover-like elements project from either side and from bottom.
Owing to its ability to shed its skin and thus be seemingly reborn, in North African tradition, the snake came to symbolize eternity and renewal, and serve as a motif in amulets connected to childbirth.
8X6 cm. Good condition.
Reference: Les Juifs du Maroc, p. 130; Jewish Magic through the Ages: Angels and Demons, p. 111.
Silver, cast, pierced, punched, and engraved; sheet silver, cut and engraved.
Five amulet pendants in form of hamsas, with vegetal and geometric patterns. One pendant with engraved Hebrew inscriptions.
Size varies. Good condition.
References: Jewish Life in Morocco, items nos. 253-57; Feuchtwanger Collection, item no. 992.
Large pair of fibulae with chain and chest ornament ("tizerzai"). Ida ou Semlal, Anti-Atlas, Tiznit (Tiznet), Morocco, ca. 1909.
Silver, cast, punched, and engraved; silver thread; cloisonné enamel; glass; coins.
Two particularly large fibulae, taking the form of two large triangles with engraved geometric and vegetal patterns, round enamel ornaments, and red glass stones. The two fibulae are connected by a chain consisting of two long, heavy, rectangular links, themselves connected by an egg-like bead known as a tagmout, made of silver and enamel. Together, these elements serve as a chest ornament.
110X21 cm. Good condition.
References: Morocco: Jews and Art in a Muslim Land, item no. 78 (from the Jewish Museum collection, New York); Jewish Life in Morocco, pp. 233-35.
The purpose of the fibulae (known locally as "bzim" or "khellala") is to fasten shawls and sashes around the shoulder. This piece of jewelry, characteristic of North Africa, harkens back to the types of fibulae worn by women of this region back in the days of ancient Greece and Rome. Most often, a pair of fibulae would represent the primary piece of jewelry, especially among village women, and silversmiths invested great effort in adorning these items with the finest of decorative patterns.
The basic structure of the fibula is quite standard; the pin – no more than a large needle – originally a simple needle, quill, or prong holding the various parts of a garment together; the ring, whose job is to hold the needle in place; and the ornament, which may be triangular, round, or elliptical in shape. A decorative chain connects the two pins, and amulet cases or various types of pendants will at times dangle from this chain.
(For more on this subject, see Jewish Life in Morocco, p. 235).
Pair of fibulae with ornament shaped like Star of David. Ahl Massa (north of Tiznit [Tiznet]), Morocco, [early 20th century].
Silver, cast and engraved; chased; glass; remnants of cloisonné enamel.
At the centers of the fibulae are ornaments shaped like a Star of David, superimposed by an additional flower-like decoration formerly with enamel "petals". Center inlaid with a red glass stone.
In the catalogue "Jewish Life in Morocco, " it is noted that at times, the shape of fibulae is reminiscent of the paw and claws of a jackal – imagery intended to ward off evil influences.
21X9.5 cm. Fair-good condition. Enamel missing. Slight defect to flower-like decoration on one fibula.
Reference: Jewish Life in Morocco, p. 235.
The purpose of the fibulae (known locally as "bzim" or "khellala") is to fasten shawls and sashes around the shoulder. This piece of jewelry, characteristic of North Africa, harkens back to the types of fibulae worn by women of this region back in the days of ancient Greece and Rome. Most often, a pair of fibulae would represent the primary piece of jewelry, especially among village women, and silversmiths invested great effort in adorning these items with the finest of decorative patterns.
The basic structure of the fibula is quite standard; the pin – no more than a large needle – originally a simple needle, quill, or prong holding the various parts of a garment together; the ring, whose job is to hold the needle in place; and the ornament, which may be triangular, round, or elliptical in shape. A decorative chain connects the two pins, and amulet cases or various types of pendants will at times dangle from this chain.
(For more on this subject, see Jewish Life in Morocco, p. 235).