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Complete Description
Consisting of a group of 30 Ge’ez scrolls of various sizes, including 2 scrolls that have a central fold, most with leather end pieces and attachment string, together with a group of 7 Ge’ez manuscripts, including 2 of concertina construction, 2 with soft leather covers and 3 within coptic bindings with wooden binding plates with one of these manuscripts with a leather carry case
Of various lengths with the widest scroll 20cm
French private collection of Mr M. (1934-2024)
Then by descent to the current owner, French private collection
The highlights of the collection include an early scroll from Tigray, possibly dating to the 17th century which includes three illustrations including a ‘net of Solomon’ and a depiction of demons attacking Solomon.
A further highlight is a rare scroll that combines both Christian and Falasha (Jewish) iconography including candelabras
A scroll for catching demons dating from the 19th century that is in very good condition. The scroll contains a multitude of illustrations of stylised nets to trap demons.
A manuscript containing a manual of auspicious images, probably used as a training or reference manuel for Dabtara learning how to produce talismanic scrolls
Two further manuscripts of what appear to be copies of the Awdä Nägäst or the “cycle of Kings” with typical circular diagrams.
A complete description of each of the items in the collection is available upon request.
The production of magic or healing scrolls is an ancient tradition that probably dates back to the Aksumite Empire and the early days of Christianity in Ethiopia. Illness was often viewed as being the result of a spiritual attack by a supernatural malevolent force typically embodied by a demon. So those seeking to be healed or who wanted protection from an illness commissioned Dabtara, lay clerics, to produce magic scrolls that contained a combination of talismanic imagery and verses from the Bible.
The scrolls were believed to trap demons before they could enter the victim or otherwise draw out demons that had already afflicted the ill. Each scroll was customized to suit the astrological signs of the patron. The length of the scroll often matched the height of the patron, designed to give ‘head to toe’ protection. The scrolls generally formed part of a healing ritual conducted by the Dabtara. The patron would then in most cases wear the scroll on their body until either healed or successfully shielded from danger. Usually once this process was over and the individual had been healed, the scroll was normally ritually disposed of by burial. As a result of this practise there are hardly any scrolls that survive that date from before the 19th century.
The Ethiopian Orthodox church had a generally negative opinion of the healing rituals and the production of scrolls. However, they were generally supportive of the reading and chanting of scripture which often formed a large part of the healing ritual. The magic scrolls show clear influence from heterodox practises within parallel Islamic traditions, which saw the production of talismanic scrolls also worn on the person for protection.
