The patriarchal cross or double cross was used in Byzantine seals since the early medieval period. It was adopted in the coat of arms of Hungary in the late 12th century, and also appears on the more recent coat of arms of Slovakia. Upright cross with truncated angled arms; essentially a variant of the swastika; uncommon, but can be found in the arms of Gordon of Hallhead. [20] Also known as a cross cramponny or cramponée, a fylfot, a gammate or gammadion cross, or tetragammadion, as it were combining four capital Greek letters Γ ( gamma). The two coins serve the plot by providing Psyche with fare for the return; allegorically, this return trip suggests the soul's rebirth, perhaps a Platonic reincarnation or the divine form implied by the so-called Orphic gold tablets. The myth of Charon has rarely been interpreted in light of mystery religions, despite the association in Apuleius and archaeological evidence of burials that incorporate both Charon's obol and cultic paraphernalia. And yet "the image of the ferry," Helen King notes, "hints that death is not final, but can be reversed, because the ferryman could carry his passengers either way." [151] A funeral rite is itself a kind of initiation, or the transition of the soul into another stage of "life." [152] Coins on the eyes? [ edit ]

Piers de Sauvoye, goules ung crois d'argent(white on red): this is attributed, Peter's funerary monument displays an eagle on his shield; Drawing on this metaphorical sense of "provision for the journey into death," ecclesiastical Latin borrowed the term viaticum for the form of Eucharist that is placed in the mouth of a person who is dying as provision for the soul's passage to eternal life. [17] The earliest literary evidence of this Christian usage for viaticum appears in Paulinus's account of the death of Saint Ambrose in 397 AD. [18] The 7th-century Synodus Hibernensis offers an etymological explanation: "This word ‘viaticum’ is the name of communion, that is to say, ‘the guardianship of the way,’ for it guards the soul until it shall stand before the judgment- seat of Christ." [19] Thomas Aquinas explained the term as "a prefiguration of the fruit of God, which will be in the Promised Land. And because of this it is called the viaticum, since it provides us with the way of getting there"; the idea of Christians as "travelers in search of salvation" finds early expression in the Confessions of St. Augustine. [20]The Nordic cross is an 18th-century innovation derived from cross flags adapted as swallow-tailed (or triple-tailed) pennons In some cases, a separate name is given to the ensemble of a heraldic cross with four additional charges in the angles. Hesychius, entry on Ναῦλον, Lexicon, edited by M. Schmidt (Jena 1858–68), III 142: τὸ εἰς τὸ στόμα τῶν νεκρῶν ἐμβαλλόμεν νομισμάτιον; entry on Δανάκη, Lexicon, I 549 (Schmidt): ἐλέγετο δὲ καὶ ὁ τοῖς νεκροῖς διδόμενος ὀβολός; Callimachus, Hecale, fragment 278 in the edition of Rudolf Pfeiffer (Oxford: Clarendon Press, 1949), vol. 1, p. 262 (= Schneider frg. 110), with an extensive note (in Latin) on the fare and the supposed exemption for residents of Hermione; Suidae Lexicon, entry on Πορθμήϊον, edited by A. Adler (Leipzig 1935) IV 176, all cited by Grabka, "Christian Viaticum," pp. 8–9.

K. Tasntsanoglou and George M. Parássoglou, "Two Gold Lamellae from Thessaly," Hellenica 38 (1987) 3–16. we are met with the difficulty of many synonyms occurring, for practically the same form is often much varied by incorrect drawing, and much confusion has arisen from blunders of heraldic writers in misreading or misunderstanding the terms employed." Parker (1894). A Latin cross with an extra bar added. The lengths and placement of the bars (or "arms") vary, and most of the variations are interchangeably called either of the cross of Lorraine, the patriarchal cross, the Orthodox cross or the archiepiscopal cross. It appears in the arms of the Jagiellonian dynasty, which itself appears in the modern arms of Lithuania.Ideally, the journey into death would begin immediately after taking the sacrament. [180] Eusebius offers an example of an elderly Christian who managed to hold off death until his grandson placed a portion of the Eucharist in his mouth. [181] In a general audience October 24, 2007, Pope Benedict XVI quoted Paulinus's account of the death of St. Ambrose, who received and swallowed the corpus Domini and immediately "gave up his spirit, taking the good Viaticum with him. His soul, thus refreshed by the virtue of that food, now enjoys the company of Angels." [182] A perhaps apocryphal story from a Cistercian chronicle circa 1200 indicates that the viaticum was regarded as an apotropaic seal against demons ( ad avertendos daemonas [183]), who nevertheless induced a woman to attempt to snatch the Host ( viaticum) from the mouth of Pope Urban III's corpse. [184] Like Charon's obol, the viaticum can serve as both sustenance for the journey [185] and seal. [136] The phrase "Charon's obol" as used by archaeologists sometimes can be understood as referring to a particular religious rite, but often serves as a kind of shorthand for coinage as grave goods presumed to further the deceased's passage into the afterlife. [5] In Latin, Charon's obol sometimes is called a viaticum, or "sustenance for the journey"; the placement of the coin on the mouth has been explained also as a seal to protect the deceased's soul or to prevent it from returning. The word naulon (ναῦλον) is defined by the Christian-era lexicographer Hesychius of Alexandria as the coin put into the mouth of the dead; one of the meanings of danakē (δανάκη) is given as "the obol for the dead". The Suda defines danakē as a coin traditionally buried with the dead for paying the ferryman to cross the river Acheron, [10] and explicates the definition of porthmēïon (πορθμήϊον) as a ferryman's fee with a quotation from the poet Callimachus, who notes the custom of carrying the porthmēïon in the "parched mouths of the dead." [11] Charon's obol as viaticum [ edit ] Roman skull with an obol (an Antoninus Pius dupondius) in the mouth People are often faced with difficult decisions between two choices. Flipping a coin can be very useful in these situations. Sometimes, however, you may find that you’re disappointed with the result. In this scenario, instead of letting the coin decide, you may want to go with the choice that you now realize you really wanted. The Royal Mint also released limited-edition proof versions of the coin featuring different metal compositions and varying mintages: Version

A cross pattée fitchée is a cross pattée with a sharp point added to the lower limb, as if for use in staking into the ground Although the rite of Charon's obol was practiced no more uniformly in Northern Europe than in Greece, there are examples of individual burials or small groups conforming to the pattern. At Broadstairs in Kent, a young man had been buried with a Merovingian gold tremissis ( ca. 575) in his mouth. [58] A gold-plated coin was found in the mouth of a young man buried on the Isle of Wight in the mid-6th century; his other grave goods included vessels, a drinking horn, a knife, and gaming-counters [59] of ivory with one cobalt-blue glass piece. [60] heraldic writers have in their ingenuity multiplied the forms. In giving a summary of the chief forms only we are met with the difficulty of many synonyms occurring, for practically the same form is often much varied by incorrect drawing, and much confusion has arisen from blunders of heraldic writers in misreading or misunderstanding the terms employed. The French terms are more varied still than the English, and the correlation of the two series can only be attempted approximately." James Parker, A Glossary of Terms Used in Heraldry (1894) T.D. Tremlett, 'Rolls of Arms of Henri III' in Aspilogia II, Society of Antiquaries of London (1958). [1] A coin may make a superior seal because of its iconography; in the Thessalian burial of an initiate described above, for instance, the coin on the lips depicted the apotropaic device of the Gorgon's head. The seal may also serve to regulate the speech of the dead, which was sometimes sought through rituals for its prophetic powers, but also highly regulated as dangerous; mystery religions that offered arcane knowledge of the afterlife prescribed ritual silence. [141] A golden key (chrusea klês) was laid on the tongue of initiates [142] as a symbol of the revelation they were obligated to keep secret. [143] "Charon's obol" is often found in burials with objects or inscriptions indicative of mystery cult, and the coin figures in a Latin prose narrative that alludes to initiation ritual, the "Cupid and Psyche" story from the Metamorphoses of Apuleius.

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Craig A. Evans, "Excavating Caiaphas, Pilate, and Simon of Cyrene: Assessing the Literary and Archaeological Evidence" in Jesus and Archaeology (Eerdmans Publishing, 2006), p. 329 online, especially note 13; Seth Schwartz, Imperialism and Jewish Society 200 B.C.E. to 640 C.E. (Princeton University Press, 2001), p. 156 online, especially note 97 and its interpretational caveat. Interestingly enough, the VC heroics 50p is actually rarer with a mintage of 10,000,500. 2019 Re-Issue Nigh on 45 miles south-west of Bristol on the southern side of the valley of the River Tone, Taunton in Somerset started as an early earthwork erected by Ine circa 700. A monastery was founded here before 904 and minting activity occurs from Aethelred II to King Stephen.