Journal of Association of Arab Universities for Tourism and Hospitality Special Issue’ Al-Seyouf Conference – 2016 11-21

Some Remarkable Amulets in Ancient Egyptian Art

Doha Mohamed Sami Abdel-Hamid
Higher institute of Tourism, Hotels and Computer – El-Seyouf, Alexandria.

Abstract
An “Amulet” is a small object to be worn on the living or dead body to protect the bearer against specific dangers and
to provide him with special characteristics, such as health, strength or fierceness. Amulets were often in the shape of
animals, plants, sacred objects, or hieroglyphic symbols, natural or manmade objects, the commonest of all is faience.
The power and effectiveness of a natural amulet might derive from its shape, its material, its color, and its scarcity, or
any combination of these properties. Amulets were made of different kinds of stone like lapis lazuli, carnelian, red or
green jasper, hematite, steatite, beryl, serpentine, gold and limestone. Manmade amulets include pendants in the form of
deities, demons, animals, plants, parts of the human body, furniture, tools and ritual objects. Some of these amulets are
simply miniature models of things which the deceased needed or desired in the afterlife. A distinction is sometimes
made between amulets and talismans; the purpose of an amulet is to protect, while the purpose of a talisman is to
enhance a quality in the wearer or to promote success. The potency of amulets was recognized in the religious
ceremonies and rituals especially those relating to funerary and mortuary rites. Several spells in the Book of the
Dead were intended to be spoken over specific amulets, which were then placed in particular places on the body of the
deceased. Each Amulet had a specific meaning and symbolic significance, the most widely worn protective amulets

were: 1-the Horus eye wḏȝ.t eye, symbol of protection from any evil or harmi, 2-the Scarab xpr,emblem of
ii
life renewing , the scarab beetle, was an image of God Khepri, the regenerated sun at dawn, it remained a powerful

image in magical texts, adapted for use as a seal iii, 3-the life sign anx , symbol of creative poweriv,according to the
spell151 of the Book of the dead it was one of the four magical bricks need to be walled up in the funerary chamber
towards the four cardinal pointsv, the power of this symbol as an amulet may be derived entirely from its meaning :life,

4- the Dd pillar , symbol representing the building-up of the backbone and reconstruction of the body of God
Osirisvi, "it gives the power to reconstitute the body and become a perfect soul, symbolizing the Principle of Renewalvii.
Introduction

The Ancient Egyptian words referring to an amulet were :( sA-wDAw-mkt) the word sA depicts a looped cord. The
cord, which was usually of linen thread or leather, was always important and sometimes served as an amulet in itself.

viii ix
The second word: wDAw ,and mkt , meaning :”protection”or”protective spell”x.
The Amulets in Ancient Egyptian thought were intended to restore to the mortal form the vital functions necessary for
the journey through spiritual realms xi. They were wrapped with the mummy to revitalize the organs of the body which
the Egyptians deemed essential for protection in the afterlife xii,and were inscribed with words thought to ensure the
fulfilment of the blessing expressed, or the granting of the bless desiredxiii.The influence and potency of Amulets, and
Talismans, was recognized in the religious services ,certain Amulets not only were worn during life, but were even
attached to the dead bodyxiv,not for a physical use but for magical benefits and magical protectionxv.They were among
the main objects that the Ancient Egyptian Tombs were provided with xvi, they have been recovered from houses ,
temples or shrines where votive offerings were made xvii, to ensure needs and desires of the deceased in his life after
death which was in his beliefs a copy of his earthly life xviii.
Amulets occurred from the predynastic period throughout the Pharaonic era until the Greco-Roman periodxix.Petrie was
the first to put 275 different kinds of Amulets under 5 classes, the first: Amulets of similars ,the second :Amulets of
power ,the third: Amulets of property ,the fourth: Amulets for protection and the fifth :Amulets of Gods xx.Reisner
classes Amulets N°5218-6000 and 12001-12527 in catalogue of the Egyptian Museumxxi.

Each Talisman and Amulet having a specified virtue, Petrie put the wDAt eye xxii in class1 and 5, this
xxiii
important Amulet from which one of the general words for amulet was derived ;It symbolizes the restoration of
11
 Doha Mohamed Sami Abdel-Hamid

Horus‟s power, after his eye was torn away by Set xxiv,as such, it represents the revitalization of the deceased, and
numerous offerings were made in the name of the wDAt to ensure the continuous process of vital restoration xxv.Lexa
added other classifications:1-natural objects,2-knots,3-demons and Gods,4-animals and parts of animals,5-parts of the
human body,6-symbols,7-crowns and signs of rule,8-funerary ornaments and furniture xxvi.
Some Amulets, like the two finger Amulets, were discussed but were not classed in „Petrie‟ or „Leska‟ classifications.
This paper aims to investigate some examples of those Amulets, to discuss their use and their significance in Ancient
Egyptian thought.
Types and uses of Amulets
Amulets were of two types: some were inscribed with magical formulas, and were represented in magical papyri as
vignettes in the religious literature xxvii, the other type was without any magical formulas xxviii.According to Bonner, the
distinction between stones worn for the hope of securing divine protection for oneself, and others which invoke or seek
to control powers, is not always clear.xxix The technique of the religious amulets is much the same as that of the
undoubtedly magical pieces, and they belong to the same period; a magical word or even a magical character would be
enough to transfer a stone from one category to an otherxxx.
There were two different uses of Amulets, the first use: the temporary amulets, were used on a temporary basis in crisis
situations, probably always reinforced by magic spoken or written formulas; the second use: permanent amulets, were
worn on a regular basis for permanent protection or benefit xxxi.Some types of amulet were peculiar to the temporary
category; others could serve as temporary or permanent, it is chiefly the permanent amulets that survive xxxii. Some
Egyptian amulets, particularly those worn as a temporary protection during a magical rite, consisted simply of the
names of divine beings, these might be written on linen or papyrus or, in later times, on thin sheets of metal or the
leaves of certain plantsxxxiii.
Amulets and Spells:
There were two main methods of harnessing the power of magic for defense against the sickness and harm: Amulet and
spellxxxiv.Beginning from the Middle kingdom these two elements were used in conjunction, Amulet inscribed with
spells, were intended to provide its wearer with protection against any attacksxxxv, and gave assurance that each part of
the body would be kept healthyxxxvi. The book of the dead contains spells of Amulets and spells which occur on
Amuletsxxxvii, therefore they were anointed and empowered with spells xxxviii.Some magical spells were sometimes
inscribed on Amuletsxxxix, to form part of the protective power for the body. xlThe head was regarded as a special part of
the deceased‟s corpse to be protected and exalted in the funerary cult xli,spells151and 162 of the Book of the Dead,
concerning the head, prescribe making an amulet depicting a cow, in order to generate the vital flame of the sun god at
the head of the deceasedxlii.
Due to the changes in religious practices and beliefs that prevailed during the New Kingdom ,mean people had a chance
for an afterlife ,therefore the protective amulets became more widely worn, mostly taking the shape of parts of the
human bodyxliii.The standard explanation for Amulets taking this shape is that these amulets were to ensure the
continued use of various limbs and organs in the afterlife xliv.Faith in the efficacy of those Amulets led to a sophisticated
and decadent ritualism to a growing reliance on symbolism and magic xlv.Since many of these strings were worn in life,
they may also have had a function in everyday magic; The fist, hand, heart, and finger amulets probably derive from
magical protective gesturesxlvi.
Funerary-heart Amulet
Heart Amulet was one of the most frequently depicted amulets in Ancient Egyptian art, being placed on the upper
torso of the mummyxlvii ,it was among the most important funerary amuletsxlviii.The first depiction of this amulet
was found during the 18 th Dynasty xlix. The first documents that portray the use of heart amulets by non -royalty
are found with the reign of King Amenhotep II l,as symbol of illuminated conscience li.They seem to have been
used in earthly life as well as in the beyond, thus that acquire a significantly wide magical scope lii,they can provide
protection to the rebirth that followed the weighing of the heartliii. Spell 30 B from the Book of the Dead urged the heart
not to stand up as a witness against its owner during this trial, and this spell was often written on a heart scarab or on a
heart-shaped
amulet and placed on the chest of the mummy.liv
The human-headed heart Amulets blossom during the Ramesside Period and decrease afterwards lv,having a funerary
purposelvi, they were sometimes used as an equivalent piece to the heart scarab lvii providing the deceased with an
assurance to be accepted in the eternal afterlifelviii .They were usually envisioned as a symbol of the newborn
conscience of the deceasedlix,unlike the heart amulets whose heads are pierced in order to suspend them, the human-
headed amulets do not have any pierce which would clearly indicate their funerary uselx.The head is usually framed
12
 Some Remarkable Amulets in Ancient Egyptian Art.

with a wig which attributes the deceased depicted as an Osirian divinity, sometimes carefully engraved with vertical
lines to suggest the hairlxi. In some objects the wig is formed by the incrustation of a dark stone, while in some faience
or glass amulets the hair can be colored with a black or dark blue pigment lxii.
Case study
Two cases study for unusual human- headed heart Amulets will be investigated, the first Amulet(Fig.1),is a rare find in
an elaborate tomb of a scribe,discovered in Abydos lxiii, originally found in three pieces,the face is made of red jasper
while the body is made of green jasper, and the wig of an unknown stone lxiv.The second case (Fig.2)is one of the British
Museum Amulets collection, it‟s a blue glazed Amulet with a red human face, and a striped black wig lxv.
The first case in Fig.1 is a human-headed heart Amulet in red and green gasper ,characterized by a representation of:

lxvi
bA sign on the front of the oval heart, symbolizing the soullxvii, and the personification of the vital forces,
physical as well as psychic of the deceasedlxviii.The Ba in Ancient Egyptian thought comes into existence at death ,if the
burial ritual and offerings have been properly accomplished for the deceased lxix,so it can exercise a free movement in
the realm of the afterlifelxx.The heart was considered as a “seat‟ for the bA, representing the core and main aspect of the
consciencelxxi.

Fig.1www.pinterest.com/unaturalsoul/egypt-5-art-2/last Fig.2 http://www.britishmuseum.org/

Fig.1 Fig.2

Height 6cm  1.74 cm

Material -Red and green gasper. -Polychrome-Glazed

composition.

Shape -Human-headed heart amulet in -Human-headed heart Amulet

three pieces. with the face inlaid.
-A BA sign in the middle. -A Benu bird in the middle.

Use -Protective amulet placed on the -Protective amulet placed on the

chest. chest.

13
 Doha Mohamed Sami Abdel-Hamid

Date -18th Dynasty. 18th or 19th Dynasty.

Table.1 Comparison between Fig 1and Fig 2.

The second case in Fig.2 is a polychrome-glazed composition human-headed heart Amulet with convex upper surface
attached to a turquoise-green flat plaque, the head is inlaid separatelylxxii.A benu bird symbol of the bA on the chest,
representing the continual rebirth and regeneration; therefore it was an appropriate funerary symbol and the underside
bears chapter30b of the Book of the dead in black glaze lxxiii.
Spells 83 and 84 of the Book of the Dead express the desire of the deceased to assume the form of a benu bird and thus
to become identified with the sun god, and in the heart amulet spell 29 B he says: “I am the benu, the ba of Re”.
Symbolism of Funerary Amulets: The role played by amulets in the tombs of the Late Period, however, is much
greater than in earlier times, number and variety are greatly increased, due to a gradual development of Egyptian burial
customs and some other influenceslxxiv.Didier suggested that there were two main influences appeared to be of primary
importance, one economic, the other religious, and these two influences go far to explain the growth in the part played
by amulets in the funerary practices of the Ancient Egyptianslxxv. The faith in the efficacy of practical objects like
Amulets, led to the growing reliance on symbolism and magic lxxvi. This tendency is reflected in the history of the
country at this period, in the ever growing power of the priesthoodlxxvii.Those priests were responsible of funeral
practices, which were focused during this period on the mummy and its guiding through the paths of the underworld, by
the host of texts of the Book of the dead, and magical protection provided by some Talismans and Amulets lxxviii.Spells
and figures were drawn on narrow strips of papyrus to be rolled ,bound ,then placed in containers and be worn as
Amulets during the Late Periodlxxix.
The range of funerary amulets increased greatly during the Late Period usually as a result of contemporary trends which
led to the revival of forms not in use for hundreds of years or else as a result of democratization of funerary practices
which made available to all amulets which earlier had been made exclusively for royal burials. Some funerary amulets
were invented during the Late Period to supply a perceived lack; the obelisk amulets, and the “two-fingers” amulets,
both belonging to the same group.
The Obelisk Amulet
Amulets in the shape of an obelisk were very rare. An obelisk amulet would allow assimilation with the sun and its
daily renewal, a state which was greatly desired by the dead lxxx. Although the obelisk with its solar symbolism had
played an integral role in religious architecture since the Old Kingdom, Amulets in the form of an obelisk do not occur
before the Late Periodlxxxi.According to Andrews ,its appearance may be connected with the contemporary revival of
the Old Kingdom practice of flanking the doors to private tombs with small soft stone obelisks: the vignettes of the Late
Period funerary papyri depicting the last rites at the tomb show a pair of small obelisks as the goal of the funeral
processionlxxxii.

Fig.3: An unusual steatite amulet in the form of an obelisk inscribed with the name and titles of its owner,height:3.8cm :
www.PalArch.nl
The inscription carved down the front of the shaft :imy r SA kAmw, according to Wilson translation: “Overseer of the
vines” or “Overseer of the vineyard”lxxxiii.
The Two fingers Amulet
The Symbolism The 'two-finger' amulet shows the index and middle fingers, with the nails and joints clearly indicated,
it was symbolical of help, assistance, and benediction, typified by the two fingers extended by Horus to assist his father
in mounting the ladder suspended between this world and the netherworld lxxxiv. Also the fingers were ever considered an
emblem of Strength and Power, the raising of the first two fingers being regarded as a sign of Peace and Good Faith ;
the first finger being the indicator of divine will and justice and the only one that can stand erect by itself alone ; the
second representing the Holy Spirit, the Mediator lxxxv. The symbolism of extending the index and middle two fingers is
still used today as a sign of ecclesiastical benedictionlxxxvi,also it is a modern sign for victory.
14
 Some Remarkable Amulets in Ancient Egyptian Art.

Place on the mummy It was placed on the mummy near the incision by which the internal organs were removed before
embalming, therefore it was frequently placed in the interior of the mummified body to enable him to travel to the
regions of heavenlxxxvii.This may suggest that the amulet was intended to reaffirm the embalming process, the fingers
representing those of Anubis, the god of embalminglxxxviii. However, the amulet could also have been intended to hold
the incision sealed, to prevent malign forces from entering the body, like the plaques sometimes placed over the
woundlxxxix.
Material and color The 'Two-finger' amulets were mostly made of a dark hard stone such as basalt, obsidianxc or
steatite. Black was associated with the Underworldxci. Black stones were often used to make statues of Osiris and for
sarcophagi and other objects which were to be placed inside tombs xcii. The hardness of the stones was symbolic of
endurance; amulets were made of such materials to ensure that their magical powers lasted for all eternity. This is
consistent with both interpretations of the function of the 'two-finger' amulet, as it was important that the body remained
intact forever, so that the deceased could enjoy the Afterlifexciii.

Fig.4www.britishmuseum.org/obsidianamulet,last Fig.5http://www.metmuseum.org/collection/the-collection-
online/search/545365
Case study we have two cases for the 'Two-finger' amulets, the first is one of the British Museum‟s collection (Fig.4),
and the second is one of the collection of the Metropolitan museum of Art gallery (Fig.5);both dating to the late Period,
this type of Amulet was a late arrival, first evident only after around 600 BCxciv.

Fig.4 Fig.5

Length:8.520cm Length:8.8cm
Width: 2.170 cm Width: 2.8 cm

Date After 600B.C 664B.C

Material Obsidian black stone Dark stone

Symbolism -Protective Amulet to evoke the -Protective talisman symbolizing the

regenerative qualities of Osiris prayers made requesting help,
and the Underworld. assistance, approval and blessing.

15
 Doha Mohamed Sami Abdel-Hamid

Shape The two fingers are separated, The two fingers are linked to indicate
the first is the indicator of justice strength and power , perhaps referring
,the second finger represents the to Horus, who helped Osiris to ascend
spirit, perhaps referring to to the sky.
Anubis God of embalming.

Table.1 Comparison between Fig 4and Fig 5

Unusual Magical Amulets

Amulets were sometimes named magical stones due to their role xcv, some of those amulets were used in magic in
purpose of protection for the deceased, like turtle and scorpion Amulets.
The turtle was named StA or Stw:‟ the mysterious one‟, the turtle Amulet was often invoked in magicxcvi,it intended to
represent a creature of evil symbolizing death and darkness xcvii, probably due to its water-based existence, it was
believed to inhabit the murky waters of the Underworld, waiting to impede the nightly progression of the Sun God‟s
barkxcviii.By the New Kingdom the sun god's hostility toward the umbrageous turtle was even more strongly formulated

in the phrase, "

Fig.6 Middle KingdomTurtle Amulet in Rock crystal inlaid with amethyst, turquoise, lapis-lazuli, and red
jasper-height:1.6 cm http://www.metmuseum.org/collection/the-collection-online/search/544102
May Re live and may the turtle die"xcix.
Middle Kingdom coffin text shows a spell protecting the deceased against the distressing possibility of having to eat
excrement in the next world:"If you tell me to eat this, then Re will eat turtle" c. It must have been, more specifically, the
shadowy and secretive existence of the turtle that brought it into opposition with the powerful sun god, who was
obliged to pass beneath its dark domain his nightly journey ci. Turtle amulets are often made in amethyst cii, they were
figured prominently in early Egyptian art and were used for medicinal purposes during the Middle Kingdom, although
never taken internallyciii.The turtle may have seemed to possess a dual character, being an animal of the shadowy deep,
it embodied cosmic danger and was ritually annihilated, but its power could also be made to work to the advantage of
people by warding off evil, this power made turtles a very potent Amulets civ.
Scorpion amulets refer to Goddess Selqet or Serket ,according to her name:srot,which means:‟ 'she who causes (one) to
breath'cv.She was the Goddess who helped kings and Gods to be born and was one of the four Goddesses who
traditionally protected the embalmed bodies of the dead cvi.Scorpions were occasionally painted as funerary motifs on
cartonnage mummy casescvii,the depiction of scorpions were at the top of the head cviii. A scorpion amulet might be either
the goddess Serqet, or simply an image of a venomous insect used to repel danger cix,used for protectioncx ,and in
medical magic, they were placed around the neck of patients who had been stung cxi.The scorpion may protect a child
against real scorpionscxii, or may represent Goddess Serqet who helps the Divine Mother and her child in magical
textscxiii. Having a relationship to God Set in his role as devourer or divider cxiv, Scorpions were displayed on Scarab
seals (Fig.7)as a sign of protection against dangerous animalscxv.

16
 Some Remarkable Amulets in Ancient Egyptian Art.

Fig.7:From left to right: scorpion Amulet in Manchester Museum: https://egyptmanchester.wordpress.com/2008/06/20/-

Scorpion painting the head of a mask: Miatello.L(2012),Ptolemaic Mummy Masks with Spells from the Book of the
dead concerning the head,JSSEA,vol.39, p.85/A scorpion seal :Sparavigna.A(2009),Ancient Egyptian seals and
Scarabs,Torino,p.24.

Conclusion
Amulets deemed essential for protection, so they were worn to grant the deceased an access to the secret places in the
afterlife, also they granted to the living the ability and power which protect him from evil forces. The number of amulet
types definitely based on the iconography of Egyptian gods increased. When we consider the long process of evolution
out of which the amulets were developed, and when we realize the multiplicity of Gods and the variety of beliefs in
different parts of the country and at different periods through Ancient Egyptian history, we find great difficulty in
defining the meaning and the particular potency of each single Amulet. Some we know to have been originally
connected with primitive animal worship and later to have become associated with to a particular God to whom that
animal becomes sacred; Others take the form of natural objects and are to be thought of as representing those things
buried with dead for particular purposes, while still others in the form of hieroglyphic signs seem to be intended to
ensure to the dead the qualities inherent in the ideas for which those signs stand.
This paper investigated some distinguished and unusual Amulets who were used in purpose of temporarily or
permanently protection. The obelisk amulet was used to allow assimilation with the sun and its daily renewal, a state
which was greatly desired by the dead . The Human-headed heart Amulets were characterized with the benu bird
symbol of the bA on the chest, representing the continual rebirth and regeneration, who were essential for the deceased.
The „two-fingers „Amulets were considered an emblem of Strength and Power, the raising of the first two fingers being
regarded as a sign of Peace and Good Faith, while symbolism of extending the index and middle two fingers is still
used today as a sign of ecclesiastical benediction, also it is a modern sign for victory. Turtle and Scorpion Amulets were
used in magic in purpose of protection for the deceased. So we can conclude that Amulets had mainly funerary purpose
for protection ,the full range of amulet jewellery is not in fact shown in painting or relief at any period. Art of tombs
and temples in Ancient Egypt was intended to evoke a perfect world in which there would be none of the crises or
terrors that required the use of amulets.

.‫بعض التمائم المميزة في الفن المصري القديم‬

:‫ملخص‬
ً‫الخمٕمت فٓ فكز المصزْ القذٔم ما ٌّ اال قطعت صغٕزة مه الحجز ٔزحذٍٔا االوظان مه أجل حمأخً طُاء أثىاء حٕاحً اَ لحمأخً مه أِ ضزر قذ ٔصٕب‬-
‫ كما أ وٍا حمىحً بعض الصفاث المأمُلت مثل القُة َ الصحت َ غٕزٌا مه الصفاث الخٓ ٔىشذٌا المخُفّ حخّ ٔضمه الحٕاة األبذٔت‬،‫فٓ رحلخً الّ العالم اٖخز‬
‫ حٍذف ٌذي الذراطت إلّ إلقاء‬.‫عمُد أَسٔزٔض َ العىخ عالمت الحٕاة‬،‫ الجعزان‬،‫ عٕه حُرص‬: ‫َمه أ شٍز الخمائم الخٓ اطخخذمج علّ وطاق َاطع‬. ‫َ الخلُد‬
.‫لذراطت مذِ حمٕش حلك القطع َ بٕان طبب اطخخذامٍا َرمشٔخٍا‬،‫الضُء علّ بعض الخمائم الممٕشة فٓ الفه المصزْ القذٔم‬
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‫مزاجع عبز شبكت االوخزوج‬

-Budge.W, Egyptian magic: http://www.golden-dawn-canada.com/pdf/egyptian%20magic.pdf.
Last updated23/12/2014.
-Erman.A,Grapow.H (1971)Wörterbuch der aegyptischen Sprache,Berlin,band I,p.401,last updated 13/12/2014.

18
 Some Remarkable Amulets in Ancient Egyptian Art.

-Erman A., Grapow H. Wörterbuch der aegyptischen Sprache Bd. I–V (1926–1931), VI (1950), VII (1971),Belegstellen
I–V,Wb(I),p.411.
-http://www.jacobusvandijk.nl/docs/OfE_130-131.pdf,p.131.
www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=143689&partId=1&search
Text=Egyptian+amulets&page=3
-www.pinterest.com/unaturalsoul/egypt-5-art-2/last updated:13/12/2014.
-www.britishmuseum.org/obsidianamulet,last updated:12/12/2014.

i
-Cooney.K,Tyrrell.J(2005),Scarabs in the Los Angeles county Museum of Art,California,p.3.
ii
-Kristiky.G,Cherry.R(2000),Insect Mythology,Lincoln,p.20.
iii
-Sparavigna.A(2009),Ancient Egyptian seals and Scarabs,Torino,p.9.
iv
-Thomas.W,Pavitt.K(1922),The Book of Talismans ,Amulets and Zodiacal gems,2 nd edition, London,p.61.
v
-Régen.I(2010), When the Book of the Dead does not match archaeology: The case of the protective magical bricks
(BD 151),BMSA:British Museum Studies in Ancient Egypt and Sudan,vol.15,p.268.
vi
- Thomas,Pavitt.,op.cit,p.64.
vii
-Clark.R(2000), The Sacred Tradition in Ancient Egypt,Minnesota,p.94.
viii
-Erman.A,Grapow.H (1971)Wörterbuch der aegyptischen Sprache,Berlin,band I,p.401,last updated 13/12/2014.
ix
-Ibid,BandII,p.162.
- Faulkner.R(1962),A Concise Dictionary of Middle Egyptian,Oxford,p.119.
x
-Ibid.
xi
- Clark,op.cit,p.315.
xii
-Ibid.
xiii
-Hayes.W(1964),The Scepter of Egypt,part1,New York,p.82.
xiv
-Thomas,Pavitt.K,op.cit,P.59.
xv
-Petrie.F(1914),Amulets ,London,p.5.
xvi
-Dunham..D(1930),Amulets of the Late Period ,BMFA:Bulletin of the Museum of Fine Arts,Boston,vol.28, ,p.117.
xvii
-Pinch.G(1994),Magic in Ancient Egypt,London,p.105.
xviii
-Ibid.
xix
-Klasens.A(1975),Amulet,LӒ(II),Wiesbaden,col.233.
xx
-Ibid.
xxi
-Reisner.M(1907),Amulets, Catalogue Général Des Antiquités Egyptiennes du Musée duCaire,Le Caire.
xxii
Erman.A,Grapow.H,op.cit,p.401.
xxiii
-Pinch,op.cit,p.109.
xxiv
-Clark,op.cit,p.315.
xxv
-Ibid.
xxvi
-Klasens,op.cit,col.233.
xxvii
-Ibid.
xxviii
-Budge.W, Egyptian magic: http://www.golden-dawn-canada.com/pdf/egyptian%20magic.pdf.
Last updated23/12/2014.
xxix
-Bonner.C(1950), Amulets chiefly in the British Museum a supplementary article,Mitchigan
University,p.302
xxx
-Ibid.
xxxi
-Pinch,op.cit,p.105.
xxxii
-Ibid.
xxxiii
-Ibid,p.111.
xxxiv
-Edwards.I(1980),Krankheitsabwehr,LӒ(III),col760.
xxxv
-Ibid,col.761.
xxxvi
-Ibid.
xxxvii
-BD19, BD29B,BD155,BD156,BD157mBD158,BD159,BD166,BD6,BD30B.
xxxviii
- Clark,op.cit,p.315.
xxxix
-Ibid.

19
 Doha Mohamed Sami Abdel-Hamid

xl
-Ibid.
xli
-Miatello.L(2012),Ptolemaic Mummy Masks with Spells from the Book of the dead concerning the
head,JSSEA:Journal of the society for the study of the Egyptian Antiquities,vol.39, p.39.
xlii
-Ibid,p.53.
xliii
-Pinch.G,op.cit,p.113.
xliv
-Ibid.
xlv
- Dunham,Amulets of the late periodmop.cit,p.122.
xlvi
-Pinch.G,op.cit,p.113.
xlvii
-Sparavigna,op.cit, p.22.
xlviii
http://www.jacobusvandijk.nl/docs/OfE_130-131.pdf,p.131.
xlix
Sousa.R(2007), The meaning of the heart amulets in Egyptian art, JARCE :Journal of the American Research Center
in Egypt(43), p.59.
l
-Ibid,p.60.
li
-Ibid,p.63.
lii
-Sousa.R,(2010) Symbolism and Meaning of the Cornice Heart amulets,CdE:Chronique d’Egypte,.(75),p.90.
liii
-Ibid,p.91.
liv
http://www.jacobusvandijk.nl/docs/OfE_130-131.pdf,p.131.
lv
-Sousa.R(2008), Animal and Human Headed Heart Amulets: Symbolism and Meaning, BSÉG 28,p.130.
lvi
-Sousa.R(2007), The Heart Amulet in Ancient Egypt: A Typological study, Proceedings of the ninth international
congress of Egyptologists, Leuven,p.717.
lvii
-Ibid.
lviii
-Sarr.J(2004),Gayer-Anderson Scarab collection in Portland art museum,Portland ,OregonUSA,p.41.
lix
-Sousa(2007),op.cit,717.
lx
-Sousa(2008),op.cit,p.130.
lxi
-Ibid.
lxii
-Ibid.
lxiii
www.pinterest.com/unaturalsoul/egypt-5-art-2/last updated:13/12/2014.
lxiv
-Ibid.
lxv
www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=143689&partId=1&sear
chText=Egyptian+amulets&page=3
lxvi
Erman A., Grapow H. Wörterbuch der aegyptischen Sprache Bd. I–V (1926–1931), VI (1950), VII (1971),Belegstellen
I–V,Wb(I),p.411.
lxvii
-Žabkar.L(1975),Ba, ,LӒ(II),Wiesbaden,col.588.
lxviii
-Ibid,col.589.
lxix
-Ibid.
lxx
-Ibid.
lxxi
-Ford.M(2013),Necrominon Egyptian Sethanic Magick,Houston,p.96.
lxxii
-Andrews,Amulets,op.cit,p.65.
lxxiii
-Ibid.
lxxiv
- Dunham,op.cit,p.117.
lxxv
-Ibid,p.121.
lxxvi
-Ibid.
lxxvii
-Wilkinson.T, The rise and fall of Ancient Egypt,London2010,p.245.
lxxviii
- Dunham,op.cit,p.121.
lxxix
-Klasens,op.cit,col.234.
lxxx
-Andrews.C(2004), An unusual inscribed amulet,PalArch.nl, archaeology of Egypt/Egyptology: (Netherlands
scientific journal), 1, 2 ,p.18.
lxxxi
-Ibid.
lxxxii
-Ibid.
lxxxiii
-Ibid,p.19.
lxxxiv
- Thomas.W,Pavitt.K,op.cit,p.70.
lxxxv
-Ibid.
lxxxvi
- Dunham,op.cit,p.122.
lxxxvii
-Ibid.
20
 Some Remarkable Amulets in Ancient Egyptian Art.

lxxxviii
-www.britishmuseum.org/obsidianamulet,last updated:12/12/2014.
lxxxix
-Ibid.
xc
-Volcanic stone ,black or dark olive: Reisner.G.A(1907),AmuletsI, CG:Catalogue Génerale des Antiquités Egyptiennes
du Musée du Caire(5218-6000et12001-12527),Le Caire ,p.129.
xci
-Thomas.W,Pavitt.K,op.cit,p.70.
xcii
-Ibid.
xciii
-Ibid.
xciv
-Andrews.C(1994)Amulets of Ancient Egypt, British Museum press,London,p.70.
xcv
-Borghouts.J(1978),Ancient Egyptian Magical Texts, Religious Texts translation series,Nisaba,vol.9,Leiden,p.
xcvi
- Pinch, Magic in Ancient Egypt,op.cit,p.42.
xcvii
-Andrews,op.cit,p.36.
xcviii
-Ibid.
xcix
-Fisher.H (1966),Egyptian Turtles,Bulletin of The Metropolitan Museum of Art,vol.24,p.195.
c
-Ibid.
ci
-Ibid.
cii
-Hackley.L(2014),Amethyst,Apotropala,and the eye of Re ,A Thesis submitted to the department of The Sociology,
Anthropology, Psychology, and Egyptology, The American University in Cairo,p.11.
ciii
-Garfield.E(1986), The Turtle: A Most Ancient Mystery. Part 1. Its Role in Art, Literature, and Mythology, Essays of
an Information Scientist, Vol:9, p.294.
civ
-Arnold.D(1995), An Egyptian Bestiary ,Bulletin of the Metropolitan Museum of Art,Spring1995,p.34.
cv
-Känel.F(1984),Selqet,LӒ(V),col.831.
cvi
-Pinch,Magic in Ancient Egypt,op.cit,p.36.
cvii
-Frembgen.J(2000),The scorpion in Muslim folklore,Munich,p.99.
cviii
Miatello,op.cit,p.69.
cix
-Pinch,op.cit,p.113.
cx
-Sparavigna,op.cit, p.31.
cxi
-Harris.E,Ancient Egyptian Divination and Magic,Boston,p.84.
cxii
-Lexa.F(1927),La magie dans l’Egypte Antique de l’Ancien Empire jusqu’a l’époque Copte ,Isis ,vol.9 No.3,p.105.
cxiii
-Pinch,op.cit ,p.116.
cxiv
- Clark,op.cit,p.95.
cxv
-Sparavigna,op.cit, p.32.

21