Saw this exhibit at the Museo Nazionale Romano during my recent trip to Rome! Anaa Perenna is the Roman goddess of the circular year, and she had a cult following well into the early Christianization of Imperial Rome.
This exhibit features ancient “magical finds” found in the cistern of an old fountain. These items include a large copper pot used for witches’ magical potions, and several new large lamps made of purified clay probably for spells, as described in the Hellenistic-period manual of magic, the “Greek Magical Papyri.” Six of the lamps have curses (defixiones) inscribed inside of them. In total, 23 defixiones have been found inside the cistern, a significant discovery in a single context. Rare still are the 24 lead containers stacked one inside the other, within them seven figurines made of some organic material. These must have been used to make spells and perform magical rituals against enemies or lovers. The amount of magical material concentrated in such a small place suggests that the fountain was a place well-known for finding magical practitioners. Among the many eastern deities invoked in the curses is Christ, who was considered a great healer and magician.
Magic nail – On this bronze nail there is an invocation in Greek to “Iao Sabaoth” and a series of symbols and animals depicted in a pattern that is intended to work against the evil eye; stars, snake, toad, tortoise, insect, hoopoe, falcon, deer, dog, lizard, scorpion, hare (4th-5th century C.E.)
The
caccabus – This cylindrical receptacle, made of copper sheet with an
iron handle, shows signs of burning. The shape of the cauldron suggests
kitchen use, but it could also have been used for the preparation of
infusions, teas, and magic potions, which are widely discussed by the
ancient sources in relation to the activities of witches.
Mano
pantea (‘Hand of the All-Goddess’) – This bronze votive hand embodies
the virtues of all the gods and is connected to the cult of Sabazius, an
Eastern deity with a benevolent role. It represents a gesture of divine
benediction and is covered with animals and symbols; snake, tortoise,
lizard, toad, vase, and pine branch (2nd-3rd century C.E.)
The
amphora – This dates to the mid-5th century C.E. and contained wine. In
the inscription painted in red, the writer declares that he wants to
cut the amphora’s throat, wishing a bad festival of Anna Perenna to
those who do not drink free from care. The inscription shows that the
Ides of March festival continued into the Christian period.
Curses,
from the container with figurine of Petronius Cornigus – Two tablets
were inserted between the cylindrical boxes of the container. On one of
them a man is depicted bound with rope between two snakes. Beneath this
is the lower part of a second body. The inscription gives the object of
the curse as ‘he whom I love with all my thoughts’ (quem pereo
fantasia). Evidently this is a love curse, designed to bind the beloved
to oneself forever. The other tablet is covered with magical symbols,
among them a biblical tetragram and a sequence of four Hebrew letters
forming the name of God (4th century C.E.)
Amulets
– The small faience, bone, bronze, and amber objects were worn for
protection and good fortune. Their shapes and materials relate to the
sphere of sexuality and fertility. The phallus, also known as a
“fascinum” or magic spell, was called the “medicus invidiae” by Pliny. A
hand and a phallus are represented in stylized form at the two ends of
the bone amulet. The “manus obscaena,” a fist with straight thumb
between the fingers, refers to the sexual act. (1st-2nd century C.E.)
