Sterling silver charm bracelet with Greek coins Athena, Vergina star, Phaistos disc, Pegasus, Spiral, Alexander the Great, on 18k gold filled base. In the middle of a gold-filled sterling silver nest a greek coin on oxidized sterling silver. The whole shape follows the irregular shape of the "Tetradrachmon" Greek Athenian coin. 11 beads with different coins joined to form this wonderful bracelet. Please message me for choosing amongst the available coins: 1. Athena 2. Owl 3. Alexander the Great as Hercules 4. Alexander the Great as Amon Ra 5. Vergina star 6. Phaistos disc 7. Pegasus 8. Spiral 9. Sphinx And 3 religious coins 10. ICXC NIKA 11. Christogram 12. St. George killing the dragon. In this bracelet we can adapt 11 coins so choose some of them twice for avoid put the Ancient Greek coins together with the religious.
1. The ancient coin Athenian Tetradrachmon iconizing the profile of goddess Athena and therefore her devoted town of Athens. It is the representation of Athena as the Goddess of wisdom and knowledge. Made Nowadays it still stands as a symbol of town of modern Athens. Known as the Athena Minerva, this symbol has, since past times, indicated knowledge, wisdom, perspicacity, and erudition in the western world. "AOE" of Tetradrachmon in Ancient Greece means, "of the Athenians"
2. Owl is the symbol of wisdom and knowledge. Made of oxidized sterling silver coin set in a K18 gold filled sterling silver base. In Greek mythology, a little owl (Athene noctua) traditionally represents or accompanies Athena, the virgin goddess of wisdom, or Minerva, her syncretic incarnation in Roman mythology. Because of such association, the bird—often referred to as the "owl of Athena" or the "owl of Minerva"—has been used as a symbol of knowledge, wisdom, perspicacity and erudition throughout the Western world. Owl is the bird often Silver tetradrachm coin at the Archaeological Museum of the city of Athens depicting the owl of Athena (circa 480–420 BC). The inscription "ΑΘΕ" is an abbreviation of ΑΘΗΝΑΙΩΝ, which may be translated as "of the Athenians". In daily use the Athenian drachmas were called glaukes (γλαῦκες, owls). This silver coin was first issued in 479 BC in Athens after the Persians were defeated by the Greeks referred to as the "owl of Athena" or the "owl of Minerva" throughout the Western world. Nowadays it still stands as a symbol of town of modern Athens.
3. Tetradrachm (Coin) Portraying Alexander the Great as Herakles Certainly the best-known face in antiquity was that of Alexander the Great (reigned 336–323 BCE), whose profile, seen in this coin here, graced coins for two hundred years. He collected the treasure of conquered kingdoms as he swept across the Near East, and with this rich booty he set up mints that produced coins bearing his portrait.
4. Ammon, eventually Amon-Ra, was a deity in the Egyptian pantheon whose popularity grew over the years, until growing into a monotheistic religion in a way similar to the proposal that the Judeo-Christian deity evolved out of the Ancient Semitic pantheon. Egyptian pharaohs came to follow this religion for a while, Amenhotep and Tutankhamun taking their names from their deity. This trend caught on, with other Egyptian gods also sometimes being described as aspects of Amon. Ammon was often depicted with ram's horns, so that as this deity became a symbol of supremacy, kings and emperors came to be depicted with Horns of Ammon on the sides of their head in profile, as well as the deities not only of Egypt, but other areas, so that Jupiter was sometimes depicted as "Jupiter Ammon", replete with Horns of Ammon, after Rome conquered Egypt, as was the Greek supreme deity Zeus. This tradition continued for centuries, Alexander the Great being referred to in the Quran as "The two-horned man", a reference to his depiction on middle-eastern coins and statuary as having horns of Ammon. His deification as a conqueror had involved being declared "Son of Ammon" by the Oracle at Siwa.
5. The Vergina Sun (Greek: Ήλιος της Βεργίνας, romanized: Ilios tis Vergínas, lit. 'Sun of Vergina'), also known as the Star of Vergina, Vergina Star or Argead Star, is a rayed solar symbol first appearing in ancient Greek art of the period between the 6th and 2nd centuries BC. The Vergina Sun proper has sixteen triangular rays, while comparable symbols of the same period variously have sixteen, twelve, eight or (rarely) six rays. The name "Vergina Sun" became widely used after the archaeological excavations in and around the small town of Vergina, in northern Greece, during the late 1970s. In older references, the name "Argead Star" or "Star of the Argeadai" is used for the Sun as the possible royal symbol of the Argead dynasty of the ancient kingdom of Macedonia. There it was depicted on a golden larnax found in a 4th-century BC royal tomb belonging to either Philip II or Philip III of Macedon, the father and half-brother of Alexander the Great, respectively. Tentatively interpreted as the historical royal symbol of ancient Macedonia, rather than just a generic decorative element in ancient Greek art, the Vergina Sun came into popular use among Macedonian Greeks since the 1980s and became commonly used as an official emblem in the Greek region of Macedonia, and by other Greek state entities during the 1990s.
6. The Phaistos Disc is a disk of fired clay from the Minoan palace of Phaistos on the island of Crete. Now, the island of Crete is part of modern Greece. The disc was discovered in 1908 by the Italian archaeologist Luigi Pernier in the Minoan palace-site of Phaistos. While it is not clear that it is a script, most attempted decipherments assume that it is most additionally assume a syllabary, others an alphabet or logography or a calendar. ''The inscription was performed by pressure of preformed hieroglyphic seals on the soft clay, in a spiral sequence towards the center of the disc. This was then cooked at high temperature. Some archaeologists assume that the writing of Festos' disc is Minoan, but it is neither linear A nor linear B. Approximately 10 signs of the disc are similar to signs of linear writing. For this reason, other specialists attribute a non-Cretan origin to it. For example, according to the "protojonic" theory, the album would be the work of a Cycladic people. Yves Duhoux (1977) dates it between 1850 and 1650 a. C., based on Pernier's report indicating that the album was found in an unchanged Middle Minoan context. Jeppesen (1963) places it after 1400 a. C., based on a mis translation of Pernier's report. Doubting the feasibility of Pernier's report, Louis Godart (1990) merely admits that archaeologically the disc can be dated at any time from the middle and late Minoan eras. J. Best (in Achterberg et al. 2004) suggests a date in the first half of the fourteenth century a. C., founding it in its dating of the PH1 tablet found along with the disc. Dr. Jerome M. Eisenberg, editor-in-chief of minerva, The International Review of Ancient Art & Archaeology, published an article stating bluntly that the album is a fraud. According to Eisenberg, the album would be the work of his supposed discoverer, Luigi Pernier. There are 61 "words", made with 45 distinct signs, 31 on side A and 30 on side B, numbered A1 to A31 and B1 to B30, respectively, from the outside in which they appear to constitute a syllabary instead of an alphabet5 . The following transcription is a reading in that order (with the signs "head feathered" at the beginning of the words and cross marks at the end). The shortest word has two symbols, and the longest seven. Marks or strikethroughs are transcribed here as forward slashes (/). The transcription begins on the five-point vertical line, circulating once along the edge of the disc clockwise (13 words in A, 12 in B) before continuing spiraling toward the center (18 more words on each side). The final sign of a word in A8 is erased; Godart notes that it might look like signs 3 or 20. Evans considered the A-side to be the front, but since then new technical arguments have been inclined to think that the front side is the B. It should be mentioned that the sense of reading is one of the classic topics of discussion among specialists. The outdoor reading mentioned in the previous paragraph is not the most accepted, much less. The transcription signs shown below are oriented from left to right (or right to left, if reading begins at the center of the spiral instead of its outer edge), and can be read following the direction of the profiles of human and animal figures as read by anatolian hieroglyphics. But in Egyptian it reads against, that is, the other way around. So following the Egyptian system would justify reading the disc from the outside inwards. It is estimated that the album was created about 1750 a.C., which would make it the first written document in history. Instead of being hand-engraved as the writings of Linear A and Linear B of Crete the disc was printed on soft clay which was then hardened when cooked by 45 embossed stamps. The manufacture of such seals must have been very laborious, so it follows that the holder had to make quite a few texts and faster than if he did them. It could therefore be said to be a precursor to the different types of printing used in China 2500 years later and in medieval Europe 3100 years later.''
7. Pegasus is a mythical winged divine horse. Pegasus is the offspring of the Olympian god Poseidon. He was foaled by the Gorgon Medusa upon her death, when the hero Perseus decapitated her. Pegasus was caught by the Greek hero Bellerophon, with the help of Athena and Poseidon. Pegasus allowed Bellerophon to ride him in order to defeat the monstrous Chimera. Bellerophon later fell from the winged horse's back while trying to reach Mount Olympus. Afterwards, Zeus transformed Pegasus into the eponymous constellation.
8. Spiral is the ancient greek symbol of eternity.
9. A sphinx is a mythical creature with the head of a human, a falcon, a cat, or a sheep and the body of a lion with the wings of a falcon. In Greek tradition, the sphinx has the head of a woman, the haunches of a lion, and the wings of a bird. She is mythicized as treacherous and merciless and will kill and eat those who cannot answer her riddle. This deadly version of a sphinx appears in the myth and drama of Oedipus. Unlike the Greek sphinx, which was a woman, the Egyptian sphinx is typically shown as a man (an androsphinx (Ancient Greek: ανδρόσφιγξ)). In addition, the Egyptian sphinx was viewed as benevolent but having a ferocious strength similar to the malevolent Greek version. Both were thought of as guardians and often flank the entrances to temples. In European decorative art, the sphinx enjoyed a major revival during the Renaissance. Later, the sphinx image, initially very similar to the original Ancient Egyptian concept, was exported into many other cultures, albeit they're often interpreted quite differently due to translations of descriptions of the originals and through the evolution of the concept in relation to other In the Bronze Age, the Hellenes had trade and cultural contacts with Egypt. Before the time that Alexander the Great occupied Egypt, the Greek name, sphinx, was already applied to these statues. The historians and geographers of Greece wrote extensively about Egyptian culture. Herodotus called the ram-headed sphinxes Criosphinxes and called the hawk-headed ones Hieracosphinxes. The word sphinx comes from the Greek Σφίγξ, associated by folk etymology with the verb σφίγγω (sphíngō), meaning "to squeeze", "to tighten up". This name may be derived from the fact that lions kill their prey by strangulation, biting the throat of prey and holding them down until they die. However, the historian Susan Wise Bauer suggests that the word "sphinx" was instead a Greek corruption of the Egyptian name "shesepankh", which meant "living image", and referred rather to the statue of the sphinx, which was carved out of "living rock" (rock that was present at the construction site, not harvested and brought from another location), than to the beast itself. Apollodorus describes the sphinx as having a woman's face, the body and tail of a lion and the wings of a bird. Pliny the Elder mentions that Ethiopia produces plenty of sphinxes, with brown hair and breasts, corroborated by 20th century archeologists. Statius describes her as a winged monster, with pallid cheeks, eyes tainted with corruption, plumes clotted with gore and talons on livid hands. Sometimes, the wings are specified to be those of an eagle, and the tail to be serpent-headed.[citation needed] There was a single sphinx in Greek mythology, a unique demon of destruction and bad luck. According to Hesiod, the Sphinx—here called "Phix" (Φῖκ’)—was a daughter of Orthrus and either the Chimera (probably) or Echidna (or perhaps even Ceto). According to Apollodorus and Lasus, she was a daughter of Echidna and Typhon. The sphinx was the emblem of the ancient city-state of Chios, and appeared on seals and the obverse side of coins from the 6th century BCE until the 3rd century CE.cultural traditions. Sphinx depictions are generally associated with architectural structures such as royal tombs or religious temples. The Sphinx is said to have guarded the entrance to the Greek city of Thebes, asking a riddle to travellers to allow them passage. The exact riddle asked by the Sphinx was not specified by early tellers of the myth, and was not standardized as the one given below until late in Greek history. It was said in late lore that Hera or Ares sent the Sphinx from her Aethiopian homeland (the Greeks always remembered the foreign origin of the Sphinx) to Thebes in Greece where she asked all passersby the most famous riddle in history: "Which creature has one voice and yet becomes four-footed and two-footed and three-footed?" She strangled and devoured anyone who could not answer. Oedipus solved the riddle by answering: "Man—who crawls on all fours as a baby, then walks on two feet as an adult, and then uses a walking stick in old age". By some accounts (but much more rarely), there was a second riddle: "There are two sisters: one gives birth to the other and she, in turn, gives birth to the first. Who are the two sisters?" The answer is "day and night" (both words—ἡμέρα and νύξ, respectively—are feminine in Ancient Greek). This second riddle is also found in a Gascon version of the myth and could be very ancient. Bested at last, the Sphinx then threw herself from her high rock and died; or, in some versions Oedipus killed her. An alternative version tells that she devoured herself. In both cases, Oedipus can therefore be recognized as a "liminal" or threshold figure, helping affect the transition between the old religious practices, represented by the death of the Sphinx, and the rise of the new, Olympian gods.
10. A Greek Cross surrounded by the letters IC XC NIKA as a Christian Symbol What does this Christian symbol mean? IC XC NIKA means "Jesus Christ Conquers." The IC and XC are the first and last letters in the Greek words for Jesus and Christ, respectively. NIKA is connected to the word for victory, which we know from Greek mythology and even consumerism as "Nike." Where can I find this Christian symbol?. This formula was historically quite popular in the Eastern tradition, appearing frequently on Icons. Also, in traditions using wafers for communion, this formula can sometimes be found stamped on the wafers. Some denominations throughout history have incorporated this symbol in their denominational imagery, and it will sometimes appear on various vestments, banners, or engravings. It is much more rare in newer artwork since few people are familiar with its significance. It can also be seen accompanying various forms of crosses such as the Greek Cross on this page or Patriarchal crosses. Leading a Bible Study with this symbol Read Romans 8.31-39 and I Corinthians 15.50-58.What does it mean here to be "more than conquerors?" Who is the conqueror? What is conquered? Next read Psalm 20. What kinds of "victories" do we yearn for? What victory does the Psalmist describe? How are these victories similar to or different from the conquering we find in Romans 8. Finally, read I John 5.1-5. How might this influence your understanding of Christ as conqueror? Passages like these may come to mind when we see symbols like those found on this page. Are you comfortable with this kind of imagery? Why or why not? How could I preach using the symbolism of IC XC NIKA? Similar to the fish, this symbol can be easy to preach because it is a proclamation. This would be a great symbol to use any time you are discussing faith or hope.
11. It is the abbreviation of the name "Jesus Crist " that comes from the Byzantine religious tradition. The prototype writing in byzantine letters were I XP and they used to say it as a prayer, and to bare it as a protection shield against evil. A Christogram (Latin Monogramma Christi) is a monogram or combination of letters that forms an abbreviation for the name of Jesus Christ, traditionally used as a religious symbol within the Christian orthodox Church and Byzantine imperial war flags. One of the oldest Christograms is the Chi-Rho (☧). It consists of the superimposed Greek letters chi (Χ) and rho (Ρ), which are the first two letters of Greek χριστός "Christ". It was displayed on the labarum military standard used by Constantine I in AD 312. The IX monogram is a similar form, using the initials of the name Ἰησοῦς (ὁ) Χριστός "Jesus (the) Christ", as is the ΙΗ monogram, using the first two letters of the name ΙΗΣΟΥΣ "JESUS" in uppercase. There were a very considerable number of variants of "Christograms" or monograms of Christ in use during the medieval period, with the boundary between specific monograms and mere scribal abbreviations. The name Jesus, spelt "ΙΗΣΟΥΣ" in Greek capitals, has the abbreviations IHS (also written JHS, IHC, or ΙΗΣ), the name Christus , spelt "ΧΡΙΣΤΟΣ", has XP (and inflectional variants such as IX, XPO, XPS, XPI, XPM). In Eastern Christian tradition, the monogram ΙϹΧϹ (with Overline indicating scribal abbreviation) is used for Ἰησοῦς Χριστός in both Greek and Cyrillic tradition.
12. A protective talisman killing the evil. According the tradition barring such a talisman one obtains the strength to defeat the evil, and save the purity of ones soul, exactly as the Saint George saved the virgin princess by killing the dragon. Saint George (Greek: Γεώργιος (Geórgios) died 23 April 303), also George of Lydda, was a Christian who is venerated as a saint in Christianity. According to tradition he was a soldier in the Roman army. His parents were Christians of Greek origin. His father, Gerontius, was a Cappadocian serving in the Roman army. His mother, Polychronia, was a Christian from the city of Lod in Palestine. Saint George was a soldier of Cappadocian Greek and Palestinian origins, member of the Praetorian Guard for Roman emperor Diocletian, who was sentenced to death for refusing to recant his Christian faith. He became one of the most venerated saints and megalomartyrs in Christianity, and he has been especially venerated as a military saint since the Crusades. In hagiography, as one of the Fourteen Holy Helpers and one of the most prominent military saints, he is immortalized in the legend of Saint George and the Dragon. His memorial, Saint George's Day, is traditionally celebrated on 23 April. England, Ethiopia, Georgia, Catalonia and Aragon in Spain, Moscow in Russia, and several other states, regions, cities, universities, professions and organizations claim George as their patron. The bones of Saint George are buried in the Church of Saint George, Lod, Israel. Very little is known about George's life, but it is thought he was a Roman officer of Greek descent from Cappadocia who was martyred in one of the pre-Constantinian persecutions. Beyond this, early sources give conflicting information. There are two main versions of the legend, a Greek and a Latin version, which can both be traced to the 5th or 6th century. The saint's veneration dates to the 5th century with some certainty, and possibly still to the 4th. The addition of the dragon legend dates to the 11th century. The earliest text which preserves fragments of George's narrative is in a Greek hagiography which is identified by Hippolyte Delehaye of the scholarly Bollandists to be a palimpsest of the 5th century.[6] An earlier work by Eusebius, Church history, written in the 4th century, contributed to the legend but did not name George or provide significant detail. The work of the Bollandists Daniel Papebroch, Jean Bolland, and Godfrey Henschen in the 17th century was one of the first pieces of scholarly research to establish the saint's historicity, via their publications in Bibliotheca Hagiographica Graeca. Pope Gelasius, I stated in 494 that George was among those saints "whose names are justly reverenced among men, but whose actions are known only to God." The legend of Saint George and the Dragon was first recorded in the 11th century, in a Georgian source. It reached Catholic Europe in the 12th century. In the Golden Legend, by 13th-century Archbishop of Genoa Jacobus da Varagine, George's death was at the hands of Dacian, and about the year 287. Saint George Killing the Dragon, 1434/35, by Bernat Martorell The tradition tells that a fierce dragon was causing panic at the city of Silene, Libya, at the time George arrived there. In order to prevent the dragon from devastating people from the city, they gave two sheep each day to the dragon, but when the sheep were not enough they were forced to sacrifice humans instead of the two sheep. The human to be sacrificed was elected by the city's own people and one time the king's daughter was chosen to be sacrificed but no one was willing to take her place. George saved the girl by slaying the dragon with a lance. The king was so grateful that he offered him treasures as a reward for saving his daughter's life, but George refused it and instead he gave these to the poor. The people of the city were so amazed at what they had witnessed that they became Christians and were all baptized. The Golden Legend offered a historicised narration of George's encounter with a dragon. This account was very influential, and it remains the most familiar version in English owing to William Caxton's 15th-century translation. In the mediaeval romances, the lance with which George slew the dragon was called Ascalon, after the Levantine city of Ashkelon, today in Israel. The name Ascalon was used by Winston Churchill for his personal aircraft during World War II, according to records at Bletchley Park. Several sculptures of George battling the dragon can be found in Stockholm, the earliest inside Storkyrkan ("The Great Church") in the Old Town. Iconography of the horseman with spear overcoming evil was widespread throughout the Christian period.