Crepundia Explained

Crepundia are groups of amulets, often strung onto chains in Classical antiquity.^{[1] [2]} They are similar to charm bracelets and are archaeologically associated with children.^[3]

Etymology

The singular form of the word, crepundium, derives from the Latin word crepare "to rattle or make a noise". The word crepundia may be confused with crepitacula, which refers to a form of rattle. Ancient examples may be made from ceramic, wood, or bronze.^[4]

History and features

Similar amulet chains were used in the ancient world from at least the 4th Century BC.^[5] Crepundia are referred to in Act 4 of Rudens (dated to c.211 BC) in which the character Palaestra describes the contents of a trinket box owned since childhood: a miniature gold sword inscribed with her father's name; a miniature gold axe inscribed with her mother's name; a silver knife; a little pig; a gold bulla. Crepundia are variable objects, but Martin-Kilcher defined five main sorts of objects that feature in them: noise-producing objects; meaningful shapes; those with ‘exterior qualities’; remarkable objects and curiosities; materials valued for their special properties.

The noise-making components of crepundia may have been used to calm distressed infants or children, or used as a toy.

Examples

• Two infant burials from Aquincum (dated to the 1st-2nd centuries AD) between them contained small amber, bone, and glass pendants depicting: a money bag, a dolphin, a phallus, a comb, a cicada, an axe, and a male deity.^[6]
• A child's grave from the Ponte Galeria in Rome contained a string of amber and bone beads, a pierced tooth, a faience figure of Bes and an amber phallus.^[7]
• A child burial from Chichester included an iron bell, a red-slipped carinated bowl with a graffito of a cross on the base, and a small pebble, together described as crepundia by the excavators.^[8]

See also

• Lunula (amulet)
• Magic in the Greco-Roman world

Notes and References

1. Web site: RE: Crepundia . German . 12 March 2021.
2. Book: Parker, A. . 2018 . 'The Bells! The Bells! Approaching tintinnabula in Roman Britain and beyond . Parker, A. . McKie, S . Material Approaches to Roman Magic: Occult Objects and Supernatural Substances . Oxbow . 57–68.
3. Book: Martin-Kilcher, S. . 2000 . Mors immatura in the Roman world – a mirror of society and tradition . Pearce, J. . . Struck, M. . Burials, Society and Context in the Roman World . Oxbow . 63–77.
4. Book: Horn, C.B. . Martens, J.W. . 2009 . 'Let the little children come to me': Childhood and Children in Early Christianity . Catholic University of America Press . 62.
5. Book: Faraone, C. . 2018 . The Transformation of Greek Amulets in Roman Imperial Times . University of Pennsylvania Press32-40.
6. Book: Lassányi, G. . 2017 . On Secret Paths – Dark Spells in Aquincum Exhibition guide . Budapest History Museum.
7. Book: Cianfriglia, L. . De Cristofaro, A. . 2013 . I crepundia dalla tomba 37 della necropolis de Castle Malnome: Usi funerary e rituali magici . Italian . Simón, F. M. . Piramonte, M. . Contesti magici, Contextos magicos (Atti del Convegno internazionale) . De Luca . 233–245.
8. Book: Down, A. . Rule, M. . 1971 . Chichester Excavations I . 91.