It may be here remarked that the symbolism of M. Kounavine, while it may be quite accurate, must be taken with great reserve. If the “arch” be simply a horse-shoe, all these ornaments, except the serpent, may be commonly found on the trappings of London dray-horses.
“Amulet A, which also represents the sun, the moon, the stars, earth, and a serpent, can equally serve as a symbol of the universe. According to M. Kounavine, Ononi” (the Ammon of the Egyptians) “and Auromori, are symbolized upon this amulet. Amulet B represents a man surrounded by a halo, aided by the moon and the stars, and armed with a sword and arrows. Beneath is represented the horse; the serpent symbolizes Auromori. As a whole this amulet represents the conflict between the good and evil principle, Jandra (Indra) against Auromori.
“Amulet C represents a gleaming star and the serpent, and is called Baramy (Brama), symbolizing, according to M. Kounavine, the gypsy proto-divinity.
“Or amulet D, which represents a flaming pyre and some hieroglyphics, may also symbolize the prayer addressed to the divinity of the fire.”
If these explanations were given by gypsy sorcerers the amulets are indeed very curious. But, abstractly, the serpent, arrows, stars, the moon, an archer, a fox, and a plant, occur, all the world over, on coins or in popular art, with or without symbolism, and I confess that I should have expected something very different as illustrating such a remarkable mythology as that given by M. Kounavine. However, the art of a nation—as, for instance, that of the Algonkin Indians—may be very far indeed behind its myths and mental conceptions.
[1] See the “Algonkin Legends of New England,” by Charles G. Leland. [↑]
