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ANALECTA
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TABLE OF CONTENTS
Contributors to this volume
vii
ix
Preface
xi
I. Regulski
Introduction
K. Duistermaat
Which Came First, the Bureaucrat or the Seal?
Some Thoughts on the Non-Administrative Origins of Seals
in Neolithic Syria
xiii
V. Mller
Do Seal Impressions Prove a Change in the Administration
during the Reign of King Den?
17
H. Tomas
The Transition from the Linear A to the Linear B Sealing
System
33
U. Dubiel
Protection, Control and Prestige Seals among the Rural
Population of Qau-Matmar
51
81
N.C. Ritter
On the Development of Sasanian Seals and Sealing Practice:
A Mesopotamian Approach
99
B. Caseau
Magical Protection and Stamps in Byzantium
115
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vi
TABLE OF CONTENTS
133
C. Kotsifou
Sealing Practices in the Monasteries of Late Antique and
Early Medieval Egypt
149
P.M. Sijpesteijn
Seals and Papyri from Early Islamic Egypt
163
E. Fernndez Medina
The Seal of Solomon: From Magic to Messianic Device
175
S. Dorpmller
Seals in Islamic Magical Literature
189
K.R. Schaefer
Block Printing as an Extension of the Practice of Stamping
209
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Tambiah 1968 and 1985; Graf 1994: 231-261. For their help with bibliography
and for lively discussions, I wish to thank J.-L. Fournet, D. Frankfurter, J. Gascou,
M. Perrin, B. Pitarakis and J.-P. Sodini.
2
Bardill 2004; Garlan 2000; Bakirtzis 1989; Lyon-Caen and Hoff 1986; Hellmann
1985.
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BATRICE CASEAU
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Byzanz 2010: 279-280; Wamser 2004: 341-343; Wamser and Zahlhaas 1998: 151153; Byzance 1992: 310-311.
7
http://www.utac.utoronto.ca/collections (last accessed on 29 May 2011);
Campbell 1985.
8
Rutschowscaya 1986.
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119
this particular case, the dignity helps to date the stamp, but most
stamps do not have this type of well-dated information. Many
stamps bear simple names and probably belonged to artisans rather
than to aristocrats.
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121
what kind of religious background the owner of this last stamp may
have had due to the lack of a clear religious message.
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122
BATRICE CASEAU
Fig. 3: Shoe-shaped stamp, inscribed VIVAS (May you live). BnF inv.
2388, 34 x 15 mm. Cf. Babelon and Blanchet 1895: II 728.
13
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123
So, we are left with two possibilities of interpreting the shoeshaped stamp bearing the inscription (Fig. 4): either it
was linked to an Egyptian cult, or it was drawing on this ancient
tradition in a very loose manner. It is not possible to choose the
right interpretation, but in Late Antiquity, many formerly religious
symbols became cultural ones. The many 5th and 6th century
mosaics with Dionysius illustrate how the deity came to symbolize
good cheer and hospitality (Maguire 2001; Stirling 2005; Bowersock
2006). In the same manner, an image of a foot could have evolved to
simply convey good wishes, rather than to preach particular
religious ideals. As a result of its neutrality and universal
application, it is impossible to be sure of the religious preference of
the owner of stamps with this inscription. If the owner were a
merchant, he could apply such a stamp to amphoras carrying food,
oil or wine. C. Bakirtzis notes that inscriptions invoking divine help
are linked to the Byzantines habit of praying that the wine in the
containers would not turn sour (Bakirtzis 1989: 76). We can
understand the appeal such a message would have had for a
merchant selling his products.
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BATRICE CASEAU
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BATRICE CASEAU
This may also be the case with the stamps bearing the inscription
C C.18 This reference to the one God has long been
considered either Jewish or Christian. Recently, it has also been
linked to pagan monotheism (Mitchell 2010). Of all the inscriptions
and citations that E. Peterson studied bearing those words, he
considered a large number to be Christian and originating in Syria
or Egypt (Peterson 1926). L. Di Segni collected all the C C
inscriptions from Palestine and came to the conclusion that C
C has almost no independent Jewish use. It is found as a part of
16
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127
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128
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1982
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2002
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