Paris - Tribal Art
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Item Ships From: Paris
Oman, Silver & Gold Necklace with Amulet Box, 19th Century
Located in PARIS, FR
Stunning and rare Omani tribal necklace in gold and silver featuring eight Burgau thalers dated 1780 and a large amulet box (Hirz) also in gold and silver. 19th century.
Very good condition. Preserved and professionally framed.
Dimensions of the necklace: 52 x 30 x 3
Dimensions of the frame: 70 x 47 x 5
Secure shipping.
This fine Omani necklace of silver and gold comprises two strands of spiky, seed pod-like silver beads; gold-wrapped beads; eight silver Maria Theresa thaler coins; and a large silver and gold amulet box, with multiple chain tassels each of which finishes with a square-shaped pendant cut from sheet silver.
The cigar-shaped amulet box called hirz would have contained some Koranic verse or religious text.
Such a spectacular display of wealth would only have been worn at times of important festivities such as marriage celebrations.
Maria Theresa thalers were made in Austria since the reign of Empress Maria Theresa of the Austro-Hungarian Empire. The Empress died in 1780 and since that time, all thalers that were subsequently struck were minted with that date regardless of the actual year that they were produced. The coins achieved such a level of trust for their silver content (which is 83.3% silver) in the Middle East that neither the design not the date was varied, and so for more than 200 years the coins were used as an international currency among the tribes and the states of the Middle East, in much the same way as the Spanish dollar was used as an international currency at the time elsewhere. The thalers were used to complete most important transactions locally and were also given as dowries. They were also an important source of silver and were melted locally for jewellery.
The coins made their way to the ports of the Red Sea, Egypt and northern Africa from the ports of Genoa, Trieste, Livorno and Marseille. European traders used the coins to buy precious materials from the Gulf and northern Africa which it desired – commodities such as spices, coffee, gum Arabic, indigo, pearls, and tortoise shell.
The importance and the beauty of the coins saw them incorporated into local jewellery most particularly in Oman and Yemen.
References
Al-Jadir, S., Arab & Islamic Silver, Stacey International, 1981.
Harrigan, P., ‘Tales of a Thaler’, Saudi Aramco World, January/February 2003.
Hawley, R., Omani Silver, Longman, 1978.
Hawley, R., Silver: The Traditional Art of Oman, Stacey International, 2000.
Rajab, J.S., Silver Jewellery of Oman, Tareq Rajab Museum, 1998.
Ransom, M., Silver Treasures from the Land of Sheba: Regional Yemeni Jewelry...
Category
19th Century Omani Antique Paris - Tribal Art
Materials
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African mask Toussiana bird Burkina Faso Mid XXem
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African Baule statue Mother with Childs, Ivory Coast mid XXem
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African Shield Wallaïta from Ethiopia Early 20th Century
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Contemporary Kayapo-Style Headdress With Moulting Feathers
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Headdress in the style of Indian Tribe Kayapo under frame, made of moulting feathers from Blue Macaw, Blue-fronted Amazon, Rosablin, Triton and Alba cacaotès, Alexander parakeet, Demoiselle and Crowned crane, Chinese red rooster and Blue peacock; all sourced within France.
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African mask Yaure tribe Ivory Coast Circa 1950
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Sleep Guardian or Kata Sergo Ethiopia TOTEM 1 in Solid Natural Cedar Wood
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DOWRY (Heb. נְדֻנְיָה), the property a wife brings to her husband at marriage; the Yiddish equivalent, nadn, is from the same root. The custom of nedunyah became clearly defined and institutionalized only in the talmudic period. In biblical times, mohar (מֹהַר), whereby the groom bought his wife from her father (Gen. 24:53; Ex. 22:15–16; Hos. 3:2), was the accepted practice. It was then customary that the groom give the bride gifts, and that she bring certain property to her husband's home upon marriage: slaves, cattle, real estate, etc. (cf. Gen. 24:59–61; 29; Judg. 1:14ff.; I Kings 9:16). Evidence of the custom of nedunyah is to be found in Tobit (7:14; 8:21) and in the Assuan papyri (Cowley, Aramaic, nos. 15, 18). Gradually, mohar was superseded by the ketubbah custom according to which the husband merely assumed the responsibility of compensation to his wife in case he divorced her: he had to pay her 200 zuzim if she had been a virgin at the time of marriage, and 100 zuzim if a widow or divorcée (see *Ketubbah).
By talmudic times, the institution of nedunyah was prevalent; the father gave a dowry to the bride since the daughter was excluded from paternal inheritance. Fifty zuzim (equivalent to the worth of 180 grams of silver) was the minimum amount a father was obliged to give to his daughter (Ket. 6:5). Parents usually gave much more, according to their social standing. Community funds provided the dowry for an orphan or a very poor girl (ibid.; cf. Sh. Ar., YD 251:8). In case of her father's death, the brothers of a minor girl were obliged to give her the minimum dowry, and the court estimated how much her father would have given her above the minimum dowry. The sum was then taken out of the father's estate and given to the daughter upon majority (Ket. 6:6; 68a–69b). In the absence of such an estimate, each daughter was entitled to receive one-tenth of the value of her father's estate in money, or in valuables (Yad, Ishut, 20:4–7; Sh. Ar., EH 113:4). If the father was unable or unwilling to pay the promised dowry at the betrothal ceremony, the groom could refuse to marry his bride (Ket. 13:5; Ket. 108b–109a). Insistence on exact payment of the promised dowry, however, was frowned upon by later rabbinic authorities (Rema to Sh. Ar., EH 2:1). In certain communities it was customary for the groom's father to make a dowry contribution equal to that of the bride's father (Ket. 102b). The dowry, whether given in real estate, slaves, money, or chattel was recorded in the marriage contract (the ketubbah) and in some instances one-third or one-fifth of the actual value of the dowry was added to the sum mentioned in the ketubbah. Based upon a decree enacted by *Simeon b. Shetah (first century C.E.), the Talmud ruled that the husband and his entire property were liable for compensation as stipulated in the ketubbah, either in case he died (when she collected the sum specified in the ketubbah from the heirs) or in case he divorced his wife (Ket. 82b). For the status of the dowry and the husband's rights and obligations, see below. The rabbinic enactments (Takkanot Shum) by R. Jacob *Tam and by the rabbinic synod of the communities of Speyer, Worms, and Mainz (Germany) stipulated that if a woman died...
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