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Home , Alexander (magician), Aramaic, Demon, Encyclopaedia Biblica, Nazarene (title)

University of Pennsylvania ScholarlyCommons

Dropsie College for Hebrew and Cognate Dropsie College Theses Learning

Spring 4-19-1956

Aramaic and Mandean and Their

Wilber B. Wallis

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Part of the Anthropology Commons, Cultural History Commons, History of Commons, Jewish Studies Commons, Interpretation and Commons, Religion Commons, and the Translation Studies Commons

Recommended Citation Wallis, Wilber B., " and Mandean Magic and Their Demonology" (1956). Dropsie College Theses. 14. https://repository.upenn.edu/dropsietheses/14

Library at the Katz Center - Archives Room Manuscript. BF1591 .W366 1956.

This paper is posted at ScholarlyCommons. https://repository.upenn.edu/dropsietheses/14 For more information, please contact [email protected]. Aramaic and Mandean Magic and Their Demonology

Abstract The Aramaic texts to be discussed in this thesis are magical incantations against powers. The texts are written on earthenware bowls found in archaeological investigations or by chance in and . The bowls and texts appear to date from Sassanian (1

Degree Type Dissertation

Degree Doctor of Philosophy (PhD)

First Advisor Cyrus H. Gordon

Third Advisor Meir M. Bravmann

Subject Categories Anthropology | Cultural History | History of Religion | Jewish Studies | Language Interpretation and Translation | Religion | Translation Studies

Comments Library at the Katz Center - Archives Room Manuscript. BF1591 .W366 1956.

This dissertation is available at ScholarlyCommons: https://repository.upenn.edu/dropsietheses/14 ARAMA ID AND ¥.ANDEAN MAGIC AND THE IR DEMONO LOGY

A Dieeertation Presented to the Faculty of the Dropsie College for Hebrew and Cognate Learning

In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy

by

Wil ber B. Wallis

January - 1955 APPROVAL

This dissertation, entitled

ARAMAIC MAG IC AL"\ID THE

by

Wilber B. Wallis

Candidate f or the de gree of Doctor of Philosophy has been read a...~d approved by iii.

FOREWORD

It is with a distinct sense of privilege and ple·asur e t hat I acknowledge my gratitude to t

Dropsie College and its faculty. The instruct­ ion of Professor L. Skoss in Syriac was instrumental in the execution of this t hesis.

May his memory continue to be an inspiration to us all! Professor Cyrus H. Gordon 's gest ures of consideration and f r i endship a re past computation.

President Abraham A. Neuman is an eloquent exam ple of that high tradition of Hebra ic learning and culture to whi ch owes so much. iv.

ABBREVIATIONS

AF Rosenthal: Die aramaistische Forschung.

AIT Montgome ry: Aramaic Incanta tion Texts.

AP Charles: The and .

BDB Brown, Driver, Briggs : Lexicon.

BZ Drower: The Bo ok of t he Zodiac.

CK Ibgnon-: Inscriptions Mandaites.

DA Drawer: Diwan Abatur.

EB Cheyne , Black: Encyclopaed i a Biblica.

HDB Hastings: of the .

IMCK Pognon: Inscriptions Manda ites.

I Justi: Iranisches Namenbu ch .

IS Christen sen: L 1 Iran sous lee Sassanides .

J a at·row Di ct'ioria-ry J astrow: A Dictionary of the Targumim , the Ba bli and Yerushalmi, and the Midra shic .

LP Gordon: The Living Past.

MG Noeldeke : Ma.."Yl.daische Gr ammatik .

MLBT Margolis: Ma.Y1ual of the Aramaic Lan guage.

MM II Drowe r: The of Iraq and Iran.

UH Go rdon: Handbook. TABLE OF CONTENTS

Fo reword • • • • •• iii

Abbreviations. • iv

PART I. A DISCUSSION OF RELATIONSH IPS

I. Introduction ...... • • • . 1 A. Gene r al characteristics of bowls

B. Discovery and publication of bowl texts

C. Problem of present investigation

II. Characteristics and Conce pts of Aramaic Bowl Magic •••• 5

A. Be lief in demon existence and activity

B. The Incantation

1. Ex oue re operate principle

2. Belief in powers of wo rds and

3. Spe cial char acteristics due to Mandaean, Syriac , and J ewish affinities

4. Details of content of bowl texts

a. Length

b . Typical contents of incantations : , names of client and family, designation of bowl, categorization of demons and troubles , na.-nes in which spells are invoked

c . Conclusion - Lite rary devices and figures used to express separation and expulsion of demons

d . Concept of sealing

e . Designation of propitious day

f . Eclecticism and conservatism

C • The Praxis

1. The use of the bowl; burial and inversion vi.

2. The of t he bowl

5. Activities of tha masicfrn

4. Use of puppets and symbolic objects

D. The

1 . Identity of magician

2. Self-confidence of magician

5. Confidence of public in magician - psychic satisfaction

III. Outstanding Cultural Relationships of the Bowl Magic in Sassanian ia • • • • • • • • • • • • • • • 12

A. Introductory

B. To J ews

1. Script

2. quotations

5. Na.mes 4. Cultural connections of Scripts used 5. Religious

6. Relation to Tal mud

7. bar Perahi a

8 . Relation of texts to Old Testament magic and later history

c. Relations to Mandaeans

1. Script

2 . Relation to othe r Mandaean v1 ritings

D. Relations to Persian Culture

l. Names

2. Mazdaism

5. Diffus ion of magic E. Relations to Christianity

1. Names vii.

2 . Official attitude toward magic

3• 4. Analysis of terminology of New Testament and bowl texts

5. Analysis and discussion of evidence from terminology

rJ. Analysis of Te rminology

A. Words • ...... • • 9 • • • • • • . . . • 20 B. Phrases • ...... 37 c. Frequent ly 6ccur ing words •••• ...... • • 39 D. Infrequent ly occuring words • . . . . . •••• • 40 v. Ana l ysis and Conclusion •• • • 41 Notes t o Part I ...... 4.,,.i::; PART II. TEXTS , TRA.i.~SLAT IONS, COMMENTARIES

I. Selected Mandaean Incantation Texts ••• • •• • 49

Appendix I. Magical Bowl Discussions s ince Rosenthal . • • 109

Appendix II. Text Abb r eviations •• ...... • • 110 Bi bliography ...... • • 112 PART I

A DISCUSSION OF RELATIONSHIPS CHAPTER I

INTRODUO T ION 1 .

CH1'1.PrE R I.

I . Introduction

A. General Characteristics of Bowls

The Aramaic texts to be discussed in thi s thesis are magical

incantations against evil powers. The texts are written on earlh­

enware bmvls found in archeological investigations or by chance in

Iraq and Iran. The bowls and texts appear to date from Sassanian

Babylonia. (1

The bmvls have been found at the site of residences and of

graveyards . Sometimes more than one bowl text is written for the

same client. (2 This fact, taken with the mention of "the four cor­

ners of the house" , ( 3 suggests that the bowls were placed to fonn a

magical ring of apotropaic influence around the house. Some bowls

have been found by excavators in the immediate vicinity of coffins, (4

while some of the bowls of Pognon bear the inscription "this belongs

to the graveyard" • (5

The bowls vary in size from about 16cm. to 28cm. in diameter,

and in depth from 5cm. to 16cm. (6 The size and shape of the bowls

are approximately those of a modern porridge 'bov1l .

The texts are inscribed in ink on the inside of the bowls, with

an occasional notation or addition on the outside . The inscription

begins at the center and spirals outward to the rim. Three scripts

are used: the Mandaean, the Syriac, and the Hebrew square characters .

The incantations are defensive ma gic against evil spirits , curses

and incantations of enemies of the clients . There is often, in the

Ma.ndaean bowls ,, the invocation of "Life" . ( 7 The client is mentioned

by name, and sometimes the incantation. is put in the first person as

though being written by the client . (8 There is always a specification

that the evil spirits or incantations are bound or repelled £rom the person and property of the client. Often the activities of demons are described in detail, their bringing evil dreams and apparitions and mental and bodily afflictions. Noteworthy in some of the bowls ~S - the colorful, imaginative and dramatic imagery used to portray the driving away of the demons • ( 9

In addition to the written incantations , some bowls have c rude drawings . (lO Some of these drawings represent the magician with arms upraised to drive away the demon . Others represent the demons bound hand and foot , and impoftent to harm the c lient. Still others represent the , portraying her as an adulterous woman , naked., with hair disheveled and streaming wildly, expelled by the reception of the divorce-writ . This feature of the bowls reflects the ancient Semitic practice as reflected in Hosea 2:2, 3. (11 The drawings appearing on

Pognon's bowls seem to portray the witches oY practitioners of who pronounce incantations and spells . Male and female figures are attempted. Of particular interest is the portrayal of "horn.s" curving downward from the head. Pognon's texts occasionally refer to the "breaking" of these horns . (l2 This is perhaps depicted by the curving downward in the drawings . These drawings of the type found on Pognon' s Mandaean bov1ls might yield further information if expert- ly compared with such magical Mandaean drawings as appear in Mrs. Drawer's edition of the Diwan Abatur. (l3

B. Discovery and Publication of Bowl Texts

The finding and publishing of the Aramaic incantation bowl- texts began with Layard' s work at in 1853. (14 The University of

Pennsylvania Expedition of 1888-89 found bowls at Nippur. (15 Pognon's bowls were from Khouabir. They have been found over a wide area in

Iraq and Iran.

Publication and critical discussion have advanced with increasing 3. discoveries and placing in museums . Montgomery' s Aramaic Incantation

Texts from Nippur remains the most comprehensive work on the incanta­ tion texts . He acknowledges the work of M. A. Levy (1855); J . Hal ~vy

(1873) ; Moise Schwab and E. Babelon (1882 , 1885, 1891 , 1892); He

Hyvernat (1885); J . Wohlstein 1893, 1894; R. StUbe (1895) ; H. Pognon

1892 , 1898- 99; and M. Lidzbarski, among others . (16 Since Montgomery' s work, many texts have been published by Montgomery' s pupil, c. H.

Gordon. (17 G. R. Driver has published one bowl, (l8 and J . Obermann two. (1 9 F. Rosenthal gives a summary of text publication and critical discussion. (20 For a bibliography of material which has appeared since Rosenthal, see Appendix I .

The special problem to be discussed in the present investigation is the relation of the terminology of these Aramaic incantation texts to the New Testament terminology.

Montgomery has made possible such a study as is proposed by show­ ing the relationships of the bov,rl magic historically and geographically.

His conclusion is that

"the bowl magic is in part the lineal descendant of

the old Babylonian sorcery vr>,Hc at the same time •••

it takes its place in that great field of Hellenistic

magic which pervaded the whole of the western world

11 at the beginning of the Christian era • (21

Further, Hellenistic magic was influenced by Egyptian elements .

The texts are eclectic : "Babylonian, Jewish, Mandaean, Gnostic,

Hellenistic, and indirectly Egyptian, elements are there, in various combinations". (22

c. Problem of Present Investigation

The New Testament and Christianity appeared in a world where magic had a large place, as the narrative of the New Testament shows . (23 4 .

The objective of this thesis, a discussion of the terminology of magic 6

demonology, and angelology of the New Testament vis- a - vis that of the

bowl- texts , may be regarded as preliminary to a fuller discussion of

the important question of Christian origins in the light of first

century magical conditions . The Peshitto Syriac New Testament i s a

factor of special interest in this thesis . In the Peshitto are found

names of demons and phrases similar to those found in the bowl-texts .

Also, the Peshitto is closer in time and pr ovenience to the bowls than

the original Greek New Testament and may be expected to reveal the way

Christian translators met the problems of presenting the New Testament to the Aramaic speaking world, in wh ich the bowl magic was to be found. CHAPI'ER II

CHARACTERISTICS AND CONCEPTS 5.

II . Characteristics and Concepts of Aramaic Bowl Magic

A. Belief in Demon Existence and Activity

The belief in the existence and baneful activity of evil powers

underlies the existence of the bowl magic . These evil powers are

classified and discussed by Montgomery : (24

as (1) Evil spirits , as personal beings ;

(2) Evil agencies , such as the workings of black magic ;

(3) Natural , especially physical ma.ladies .

B. The Incantation

1 . ~ opera opera.to principle

The basic concept of all magic is present in the conception that

the incantation accomplishes the desired end~ opere operato. Whereas

in religion there is some interest in the higher powers in the wa~r of

propitiating them or winning their favor , in magic the powers or

are used in a mechanical way : when an action is performed or incantation

given in the proper way, it produces a given effect . (Compare discussion

of this principle in Hodge , Systematic Theology, III , PP • 509-14) . The

bowl-magic is "a purely magical s ystem" . (25

2. Belief in powers of words and names

It is evident in the bowl incantations that there is a belief in

the power of the name of a or . If the name is known , he can

be induced to do the will of the magician. In this use of the name there

is no religious appeal to the deity as such: the pronunciation of the

name is sufficient to invoke his power .

The interesting phrase " in the name ofn is discussed below in relation

to its occurrences in the New Testament .

3. Special characte istics due to Mandaean, Syriac , and Jewish

affinities

There a.re special characteristics of the bowl incantations which 6. may be explained by Mandaean, Sy riac, or Jewish inf luence.

As distinctive of t h e Jewish influence is t he use of Script ure quotations. There are no clear cases wh ere pu r ely pagan te~s are written in square characters, (26 so t hat the use of the 11 Rabbinic 11 sc ript may be an indication of s pe cifically Jewish inf luen ce.

As d istinctive of the fandaean texts are the a bs ence of Scriptu re r e f erences, the invocation of 11 Life 11 , 11 The Gr eat Life 11 , 11 Life is Vic- torious", and the occurrenc e of te rm inology f ound in other Mandaean s ources: 11 Pirawis 11 , 11 J ordan11 , "The Gr eat of Life 11 • On t he exterior of some o f the bo wls published by Po gnon , t here is t he nota­ tion 11 t his per tains to the cemetery". This may not be specifically

Handaean, but on ly an accident o f discovery.

The Syriac bowls are written in a form of the Estrange l o Script.(27

The material used i n some of t he Syriac bowls illust r ates the danger of ass um i ng that the use of the Estrangelo Script implies a non-Jewish or non-Ch ristian content . It is just in t he Syriac bowls t hat t here is mention of bar Perah ia, Jesus the Healer, and f requent allu­ sions to t he Old Testament narrative.

4. Details of content o f bowl texts

a. The bowl-text inca.~tations have peculiarities ref lecting t he circumstan ces of their writing . The length is s u ch as could be conven ien tly written on t he small bowls: a typical text ma y have from

150 -200 words, though some are s horter. Th is conformity o f t he appro­ priate length of t h e i ncantation to t he size of the medium used suggests t hat t he composition of bowl incantations was an art with a long history, during which t h e magicians had been compelled to conform t heir compositions to t he conditions of the bowl praxis.

b. The bowl texts vary widely in t he order of arrangement of t h e contents, but certa i n typica l items regularly appear. There is often an invocation: 11 In t hy name, 0 Lord of heaven and earth11 • In the Ma.ndaea.n bowls is found 11 I n the name of Life~" Invariably the

name of the client and often of the members of his or her family will

appear with repetitious legal exactness .

Not invariably, but frequently, there is the formal designation

of the bowl for its function of repelling and frust ating the evil

designs of demons and men .

The categorization of the names of demons and evil influences is

very full and detailed. The legal concept and mentality of mentioning

all possible contingencies is carried out with a vengeance .

c. Often there is a resounding and dramatic conclusion to

the incantation, but the customary ending is the stereotyped ,

Amen , Selah.

Central in the whole incantation is the full and specific

l anguage for the binding, frust ating and expul sion of the evil in­

fluences . The demons are bound, hobbled, repelled, turned away, and

adjured . This terminology is enlarged by telling devices , especially

that of the divorce-writ or Ge~ .

d . Outstanding among the concepts reflected in the bowls

is that of sealing. This concept probabl y came from the ancient

practice of putting the cylinder- imprint on clay tablets as a

signature and mark of personal possession. The terminology is re-

fleeted in the Old Testament narrative , Darius seals the stone

enclosing Daniel in the lions' den with his seal and that of his

lords . The concept is reflected in the tenninology of the New

Testament at John 3:33, and frequently elsewhere . The rites of

sealing in the Revelation Chapter 7 are much like Ezekiel Chapter 9.

This mention of sealing may point to the ancient origin of the bov-ll

incantations if the sealing referred to is that of the sealing of

clay tablets - whose use ceased before the Christian era - or the

sealing of papyrus rolls , as reflected in the "seals" of the s. Revelation as a common Hellenistic practice .

The concept of sea.ling as reflected in text 4 of Mont­ gomery raises an interesting problem. Montgomery has translated,

"now you are conquered, you are charmed; charmed, you are charmed and sealed in ea.ch one of the four corners of his house 11 • Professor Gordon has rightly remarked:

"The fa.ct is that the last thing the ancients wished

to do was to trap on their own property the demons which

might subsequently escape and work mischief on the spot.

The bowls a.re calculated to do the exact opposite : name ­

ly, to exorcise and get rid of them." (28

But why the translation above "in each of the four cor­ ners ••• "? Since the language of the b owls is archaic , this may be a partitive use of the beth, as shown in the Ugaritic texts and the

Bible . (29 Compare also the }~ in a similar context in Pognon' s bovrls Numbers 1 and 4 .

0 . There is s ometimes the designation of the day of the execution of the incantation a.s the most appropriate and propitious day. For example , in Montgomery' s text 6 : n ••• this day out of all days , and this month out of all months , and this year out of all years , and this sea.son out of all seasons" •

f . An obvious element of the incantations is the appeal to the pa.st and various powerful precedents . It is noteworthy that the most readily indentifiable appeal found in the b~nls i s to the Biblical tradition. YHWH, the living , YHWH of Hosts and similar Biblical phrases frequently appear. I have noted elsewhere that while there is appeal to the Old Testament, there seems to be no definable influence of the New Testament . (3o This circumstance seems to emphasize the conservatism of the bowl magic. Yet Montgomery has shown that there is a large element of Egypto-Hellenistic magic in the bowl magic - a larger element than the Hebraic. ( 3l So the bowl magic, though

tending to conserve the ancient Babylonian sorcery, yet was signifi­

cantly modified by the Hellenistic influence , preswna.bly after

Alexander the Great. There remains then, the question why a major

historical movement , namely Christianity, having elements which

might evoke emulation or reaction left no traces on the bowl magic .

It may be that this question is premature, and future discoveries

and publications of bowl-texts will clarify the problem (see further

discussion below, p .43) .

C. The Praxis

1 . The use of the bowl; burial and inversion

The burial of the bowls inverted is one fact here which challenges

attention. The reason for inversion is obscure since the idea of

thus trapping the demons is untenable . The burial of the bowls near

and around coffins in cemeteries is understandable , though why they

should be buried at the site of a residence i s obscure.

2 . The writing of the bowl

In bowl 18 of Pognon there is an indication of the circumstances

under which the bowl was written. The magician says he is sitting on

an unbroken stone , writing on a new bowl .

3 . Activities of the ma gician

There are indications that the presentation of the bowl to the

client ,ms accompanied by a series of magical acts or a ceremony . ( 32

The drawings on some of Montgomery' s bowls representing the magician waving a palm leaf may indicate an activity to drive away evil spirits .

The figure with upraised hands and curving horns drawn on some of

Pognon's bowls may be the magician with a mask or hood, engaged in a

magical ritual . (33 10 . 4 . Use of puppets and symbolic objects

There are indications of the use of puppets and symbolic objects . ( 34 In Montgomery' s text 12 we read., "I a djure thee, the angel which descends from heaven - there being kneaded (something) in the shape of a horn - on which honey is poured" .

D. The ~agician

1 . Identity of magician

The ractitioner is not always or even generally, personally identified, rut text 2 of Montgomery is a striking instance of citing the name of the magician: "Again, I come , I Pabak bar

Kufithai, in my own might , on my person polished annor of iron, my head of iron, my figure of pure fire ."

2 . Se lf confidence of magician

A much more important personal qualification of the magician is reflected in the texts . There is always a tone of confidence; no doubt is even expressed as to the efficacy of the incantation either to turn away the evil pov,ers , or if they molest the client, to destroy them. For example, in text 6 of Montgomery., the magician says :

"and whoever will transgress against this p ress

and does not accept these rites , shall split violent­

ly and burst in the midst, and the sound of him shall

resound with the resonance of brass in the spheres of

heaven., and his abode shall be in the seventh of

the sea from this day and forever."

3 . Confidence of public in magician - psychic satisfaction

Along with the invincible self- confidence - or assumption of it - on the part of the practitioner went also the confidence of the public 11 .

in the efficacy of the incantations and the power of the magician.

No doubt the ability of the magician to give psychic satisfaction accounted for the prevalence and success of the bowl magic . The confidence of the magician, the written charm, the impressive ce e­ mony perhaps attending the presentation of the bowls , all no doubt had their effect in restoring the peace of mind and confidence of the client. OH.APTER III

OUTSTANDING CULTURAL RELATIONSHIPS 12 . III• Outstanding Cultural Relationships of the Bowl Ma.gic in Sa.ssanian

Babyloni a

A, Introductory

The Aramaic bowl magic is to be viewed as an integral pa.rt of

the life of Sassanian Babylonia, affecting religious, economic , and

s oc ial life . Some inferences can be drawn from the texts as to re­

lationships in these spheres . Also, since the existence of various

ethnic and religious divisions in the population of Sa.ssa.nian Baby­

lonia. a.re already known, it becomes a matter of primary interest to

try to discern through the medium of the bowl inscriptions fresh

evidence a.s to the rel ationships between these groups , a.swell as their

relation to the magic itself. The principal religious groups known in

this period are: , Chr istians, Zoroastrians, Ma.ndaeans , Buddhists . (35

The Buddhists may be set aside for the present purpose . The Zoroastrians

also may be passed over, on the strength of Montgomery' s opinion that

there is "hardly a. trace of them even in a wo r d of the Zoroastr ian

system upon our bowl-magic . This is the more remarkable as it belongs

to Persian soil and flourished under the Sassanian Empire , while the

dualism, demonology and magical practice of Persia would have been so

natural a nursing to the we have been studying. 11 (36

We are left then wi th the Jewish community, the Mandaeans , and the

Christians as the practical concerns of the present investigation.

A detailed anthropological study of the bowl-magic vis-a-vis the

Talmud would offer a fruitful and entrancing field of investigation.

A similar study of the bowl-magic in relation to the traditional lit­

erature and cult of the Mandaeans suggests itself. In this investi­

gation, for the sake of completeness, some ideas relating to these

fields are suggested. In the ma.in, however, consideration will be

given to the relation of bowl-ma.gic to Christianity. Within this 13 field, detailed consideration will be given to the Syriac New Testa­ ment , and t h rough it, to the Greek New Testament.

B. Jews

1 . Script

The fact that many of the text s are written in .Hebrew square characters would indicate that that phase of the magical praxis was derived from the Jewish culture .

2. Old Testament quotations

Quotations from the Old Testament indicate a contact and bor­ rowing from Jewish culture . The spelling is not Massoretic and the quotations e.re not exact. (37 Hence , Montgomery concludes that such use of the Scripture "is not such as we should expect from any even moderately versed in the Old Testament" • (38 However, Talmudic

Old Testament quotations are also loose in spelling and phraseology.

Mo re cogent in proving la.ck of real familiarity with the Old Testa­ ment would be the stereotyped character of the quotations . (38 The bowl quotations may be contrasted with the New Testament use of Old

Testament quotations in that the New Testament uses them in an exe­ getical way and argues from them: in the bowls they are quoted on the strength of the appeal to the prestige of the naterial quoted, and for their relevance as .

3. Names

Names of individuals in the texts shovr connections with Jewish as well as with Christian and pagan culture . (40

4 . Cultural connections of Scripts used

The practitioners of magic were generally anonymous , so no clear inferences can be drawn from the names . The fact of the existence of three scripts in the bowls would in part be explained by the magician's 14 . following the script in which he was trained and with which he was culturally connected. However, Montgomery points out that t he ma gic is so eclectic that even in texts showing distinct Jevrish affinities there is no certainty that the or clients were Jewish. (4l

5. Religious writings

The presence of the Jewish Mesopotamian corrnnunity, possessing ancient writings of high religious value is no doubt the source of the Jewish coloring of the magical texts .

6 . Relation to Talmud

The magic of the bowls should be evaluated in connection with / the notices of ma gic in the Talmud to ascertain whether the prepon­ derance is in the direction of simi larity or difference.

7. Joshua bar Perahia

The appeal in certai n of the bowl texts (Montgomery 8, 9, 17,

32 , 33) to Joshua bar Perahia is of special i nterest in the discussion of Jewish affinities . He is a member of one of the pairs of Zugoth cited in Pirke Aboth 1 :6 . This Joshua is anachronistically associated with Jesus the in Sanhedrin 107b . The fact that Talmudic tradition connects Joshua bar Perahia with Jesus , and that a magical bowl incantation (Montgomery , 34) calls him Jesus the Healer would ) indicate a Jewish r eaction to the activity of the of . (42 Joshua bar Perahia was presented as a healer and exorci st of great efficacy, the traditional Jewish counterpart to the power of Jesus of Nazareth. It may be suggested, however, that the mention of Jesus in Montgomery 34 does not s peaifically mention him as bar Perahia . If, as Montgomery points out (43 the title given to the Jesus of text 34 became the epithet of the Nazar ene Jesus , why could this not be a reference to Jesus of Nazareth, whose activi­ ties would be known from the Syriac New Testament? The absence of other references in the bowls to specifically Christian institutions 15. and teaching may render this doubtful , but the possibility is interesting.

8. Relation of texts to Old Testament magic and later histor y

The presence of J ewish elements in the bowl texts , and the eviden e of Jewish interest in magic in Babylonia, makes it desirable to put such data in relation to the ancient context of the Old Testa­ ment and in relation to the subsequent . The bowl texts , says Montgomery, "are precursors of that se of magical lit­ erature which has come down to us under Je'Wish auspices ." (44 What is the explanation of the more or less succe ssful suppression of magic in the Old Testament, but the progressive recognition and legitimatization of it in Midrashic, Talmudic , and Gaonic periods?

A comparison of the Old Testament data suggests that one of the means of suppressing magic was the crown. (45 In early I s rael ,

Saul opposed it, albeit inconsistently (I Samuel 28 : 3) . Jehu reproached Joram for the of Jezebel (II Kings 9: 22) .

Conversely, when the crovm was lax, the traffic in practices flourished : in the time of Manasseh this was the case (II Kings 21:6) .

These clues suggest that after the exile when the Jewish community had no king and were living in a land where occult practices were prominent, the cultivation of and interest in magic would increase .

Also, in the Scripture narrative , prevalence of magic goes along with idolatry. When people drifted from the sincere and exclusive worship of YRWB toward the service of heathen , ­ craft, , and enchantments were concomitants (II Kings 17:7-17) .

The kingly opposition to witchcraft is elsewhere evidenced in the

Semitic world in the Code of (Law No . 2) . Here also, how­ ever, religion is involved, since the one accused of witchcraft must submit t o trial by ordeal by being thrown into the , the 16 . sign f or which in this law has added the determinati ve for deity.

c. Relations to Mandaeans

1 . Script

As in the case of texts wr itten in Jewish characters , the script a rgued for Jewish influence , so t he presence of texts written in Mandaean script would argue for special Mandaean influence. Such influence would spring from the esoteric character of t he Mandaean cult and traditional literature, both of wh ich have imgical affinities .

2. Relation to other Mandaean writings

The bowl ma. gic could be profitabl y inves tigated in relation to the Mandaean writings which have been made available since Montgomery' s work : Diwan Abatur and Sfar Malwashia, for example, as published by

L. s. Drower. It would be an interesting question whether Mandaean ideas were influenced by or influenced the bowl magic . The impress of Jewish environment on Mandaea.n literature is shown in t he Sfa.r

Malwashia (45 in a prediction taken to be J ewish, since the calcula­ tion begins with Satur day and the words "Daniel said" pr ecede • It is always possible that the reference is more remote to t he mythologi­ cal Daniel of Uga.ri tic lite rature rather than to t he Biblical figure . In the same Ma.nda.ean work (BZ, P • 80) we read :

11 this is an Explanation of Counter-Spells to drive

out , Shidi and Piqdi ; and the Counter-Spells

which Solomon , son of , taught and revealed frora

the Explanations which Hibil Ziwa. declared. "

The date of this eclectic text i s uncertain, but the reference to

Solomon a s a. magician is familiar from other bowls , the Arabian Nights , and from . (47 He re the power of Solomon is subordinated to

Hibil Ziwa, the Ma.ndaea.n of light, sometimes i dentified with t he savior spirit Manda. d Hiia.. (48 17.

D. Relations of Bowl Magic to Persian Culture

1. Names

The mos·t obvious relationship suggested by the bowl texts is in the names appearing in them . Montgomery's opinion is that Persian names are the most frequent in occurrence in the bowl texts . (49 The mere occurrence of Persian names does not, however, indicate necessarily that the person designated was of native Iranian stock. He could be

Je,vish. The names need not be distinctively Christian, though some such occur, ( 50 to be possessed by a Christian.

2 . Mazdaism

That adherents of Jewish, Christian, or Zoroastrian should have resource to magicians suggests an interesting relation of magic to religion and official or normative worship and doctrine .

The white , or defensive magic of the bowls t akes its place as a tol­ erated, officially frowned-upon practice. The official Zoroastrian attitude toward magical practices may be surmised from the elaborate organization and far-reaching power of the Zoroastrian clergy. (51

The practice of magic was probably viewed as an encroachment on offi­ cial religion. Yet in antiquity, magic and seem to have been especially associated with the . The ancients gave the name of the magi to the practice of the magical art .

3 . Diffusion of magic

The wide range of provenience of the incantation bowls suggests their use by the more numerous native Iranians , as well as by t he

Jewish, Christian a.nd Mandaea.n minority groups . Here the mere sta­ tistics of the number of bowls found may eventually prove significant .

The tabulation of hundreds or thousands instead of the few score now available could give an impressive picture of one segment of Sassa.nian life. E. Relations to Christianity

1. Names

As in the case of Jews and Persians , the occurrence of Christian names in the Aramaic incantation bowls indicates that too

resorted to the magicians . (52

2 . Official attitude toward magic

As with the Jewish and Zoroastrian religions, so in Christianity there was no doubt official disapproval of magic . Such an attitude is found reflected in Demonstration I of Aphrahat "and /ft is necessari/ that a man should separate himself from the observance of hours and

Sabbaths and moons and seasons, and and sorceries and

Chaldaean arts and magic •••• " ( 53

There does not seem to be specific mention of the bowl magic in the .

3. Peshitto

One of the pr incipal monuments of the industry of Syrian Christians

is their translation of the New Testament . It is unnecessary here to

discuss details of the origin of the Syriac New Testament. It is suf­ ficient to note that of the Gospels of the Greek New

Testament were in existence by the middle of the second century, if not earlier. Further, the Peshitto came into general acceptance early

in the 5th century. (54 Montgomery's conclusion regarding the date of the bowl collection he published is 600 A.D. as a tenninus ad quern . (55

He also notes that bowl texts may have extended over a series of cen­ turies . (56 Hence the bowl-magic and the Syriac New Testament were in the same general area for two or three centuries where mutual influence

could operate .

4 . Analysis of terminology of New Testament and bowl texts

It is these coincidences of terminology and expression which are

presented in the following discussion. 19. The scheme of arrangement of the data here presented is based on the terminology pertaining to magic, angelology, and demonology found in the Greek New Testament. Each item of this collection is traced in the Peshitto. If a coincidence is discovered between the bovrl text terminology and the Syriac, this fact is noted . There is also pre­ sented a series of phrases which more or less strikingly coincide in the bowl texts and in the Syriac New Testament . Each of these is discussed. In s ome cases there is a clarification of the New Testa­ ment expression from the bowl texts •

In the following chapter, the notation 11 not found 11 does not necessarily mean t hat t he word or does not occur in the bowl texts , but t hat it does not occur in t he sense i n whi ch it occur s in t he New Testament .

Fo r the s ystem of abbreviations used, see Appendix II. CHAPTER IT

ANALYSIS OF TERMINO LOGY 20. WORDS 1. ayye:)..oc

PESHITTA

Matt. 1:20. 24J 2:13. 19; 4:6. 11; 13:39. 41. 49; 16:27;

18:10; 22:30; 24:31. 36; 25:31. 41J 26:53; 28:2. 5; :13; 8:38; 12:25; 13:27. 32; :11. 13. 18. 19, 26, 28, 30, 34. 35, 38; 2:9, 10. 13, 15. 21J 4:10; 7:27J

9:26; 12:8, 9; 15:10; 16:10; 22:43; 24:23; John 1:52; 5:4;

12:29; 20:12; Acts 5:19; 6:15; 7:30. 35, 38, 53; 8:26;

10:3. 1, 22; 11:13; 12:1, 8, 9, 10, 11, 1s. 23; 23:8, 9;

27:23; Rom. 8:38; I Cor. 4:9; 6:3; 11:10; 13:l; II Cor. 11:14;

Gal. 1:8; 3:19; 4:14; Col. 2:18; II Thess. 1:7; I Time 3:16;

5:21; Heb. 1:4, 5, 6, 7, 13; 2:2, 5, 7, 9, 16; 12:22; 13:2;

I Pet. 1:12; 3:22; II Pet. 2:4, 11; Jude 6; Rev. 1:1, 20; 2:1, a, 12, 10; 3:1, s, 1, 14; 5:2, 11; 7:1, 2, 11; 8:2, 3, 4, 5, 6, 13; 9:11, 13, 14, 15; 10:1, 6, 7, s, 9, 10; 11:15; 12:7, 9; 14:6, 9, 10, 15, 17, 18, 19; 15:1, 6, 7, 8; 16:1, 5;

17:1, 7; 18:1, 21; 19:17; 20:lJ 21:9, 12, 17; 22:6, 8, 16.

BOWLS

Mo:4:1; 8:14,15; 12:5,6; 13:3,4; 25:5; 28:5; 36:7; 37:8;

38:8; 40:19J Pog:l; 2; 3; 4; 5; 13; 15; 18; 22; 23; 24; 29;

Lidz:l; 2; 3; 4; 5; Schwab:A; B; F; G; I; M; N; Wohl:24 22;

2416J Go:C:4; F:3; J:9a M:23; 6:4; 7:6,8; Frg:19745:11; Frg. Iraq:9726:5; Malmo:25 ,498:10,22.

2. ~t' , OtKOC ( Za~avac)

K:l::11';,Y:l 21. PESHITTA

I Pet. 5:8.

BOWLS

Mo:2:3; Go:11:5; Pog:l; 2; 3; 4; 6; 7; 11; 12; 20; 28.

, , apx11 a.

PESHITTA

Rom. 8:28.

Mo:11:5; Lidz:5; Schwab:A; Go:G:3; Iraq:9137:2.

PESHITTA

I Cor. 15:24.

BOWLS

Not feund.

PESHITfA

Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10, 15.

BOWLS

Not f'ound. 22. 4. ~acrKa. i vw

con

PESHITI'A

Gal• 3:1.

BOWIS

Go:7:9; Lidz:4; Schwab:I.

PESHITTA

Luke 1:19, 26.

BOWIS

Mo:7:8; 9:11; 10:2; 14:4; 15:9; 20:5; 34:7J Lidz:l; 4J Schwab:L; P; Hyv; Wohl:2422; Go:F:3,7; 6:4; 8:lOJ Prince. Ex:4283.52. s. 5a1:.1: ov i oµa \

PESHITTA

Matt. 4:24J 8:16, 28, 33; 9:32; 12:22J Mark 1:32; Luke 8:36J John 10:21.

BOWLS

Not found. 23.

be

PESHITTA

Matt. 15:22•

BOWLS

Not found.

PESHITTA

Marie 5:15, 16, 18.

BOWLS

Not found.

7 • O

PESHITTA.

Matt. 7:22; 12:24; 17:18; Mark 1:39; 6:13; 7:26, 29, 30;

9:38; 16:9, 17; Luke 4:33, 35, 41J 7:33J 8:33, 35, 38J

9:1; 10:17; 11:14; 13:32; I Cor. 10:20, 21J I Tim. 4:lJ James 2:19; Rev. 16:14; 18:2.

BOWLS

Mo:1:8; 2:7; 5:2; 6:1; 7:5, 14, 17; 8:7; 10:3; 11:4, 5;

12:4, 9; 16:l0J 19:14, 16; 20:3; 25:lJ 29:6, 9; 30:2J

32:4; 34:9; 35:3; 37:6; Pog:8; 26; Lidz:5; Schwab:A; GJ 24. MJ PJ QJ HyvJ Wohl:2426; Go:A:2J B:5, 8; G:3; D:5; H:2,

3,5,9,12J K:2; 2:2,3,6; 5:9,121 7:8J 8:6J 11:17; Frg:19745:4; Frg. Iraq:11113; Malmo:25.498:11,17; Prince. Ex:4283:11,18; MBTa:1,6.

be Ki,,

PESHITTA

Matt. 9:32 1 33, 34; 10:8; 11:18; 12:24, 27, 28;

Marlc l:34J 3:15, 22; Luke 8:27, 30; 9:42, 49; 11:15, 18, 19, 20J John 7:20; 8148, 49, 52; 10:20, 21;

Rev. 9:20.

BOWLS

Mo:1:6; 2:7; 3:1,11; 5:2; 6:1; 8:7; 10:4; 11:4,5;

12:4,10; 16:8,10; 19:14.16; 20:3; 25:1; 30:2J 32:4,7; 35:3; 39:5; Pog:8; 26; Lidz:5; Schwab:A; M; RJ

Wohl:2426J Go:G:3; M:12; 0:lOJ 5:9,12; 7:8; 8:6J 11:1?~

o • Kil W' l Kn 1 i

PESHITTA

Luke 8:2.

BOWLS

Schwab:B; F; I; Q; R; Wohl:2422; Go:H:2. 25. PESHITTA.

Matt. 8:31.

BOWLS

See citations at 7a above.

PESHITTA.

Matt. 4:1. 5• 8, 11; 13:39; 25:41; Luke 4:2• 3• 6• 13; John 6:70; 8,44; 13:2; Aotsl0:38; 13:10; Eph. 4:27; 6:11;

I Tim. 3,6• 7• 11; II Tim. 2:26; 3:3; Titus 2:3; Heb. 2:14; James 4:7; I Pet. 5:8; I John 3s8, 10; Jude 9; Rev. 2sl0; 12:9, 12; 20:2, 10.

BOWLS

Not found. Note Mo:351 f •

/

PESHITTA

Luke 8:12.

BOWLS

See references at 2 above •

10. 5uvayt t C: PESHITl'A

Rom. 8s28.

BOWLS

Not found.

PESHITTA.

I Pet. 3:22 •

BOWLS

Not f'ound.

11. e: {ow}.o8u"'C"OC: Ki~ngi Kn~, ;x,~ng Kn~,

PESHITTA

I Cor. Bsl, 4, 7J 10:19; Rev. 2:14, 20.

In Acts 15:29; 2ls26; I Cor. 8:10 translated

Kn"~1"il and implying "sacrifice to

idol"•

BOWI.S

Not found. 27.

PESHITTA

I Co r. 10 :14; Ga l. 5 : 20 .

BOWLS

fot found .

b . K1:l1Hl 117n1

PES HITTA

Col. 5:5.

BOW LS

Not f ound .

PESH I TTA

I Pet. 4 : 3.

BOWLS

Not found .

15. Ei 5wAoAa~p~ c

1e, :in£> n7 £> 27a.

PESHITTA

I Oor. 5 :10.,11; 6 :9 ; l0:7; Eph. 5 :5 ; Rev . 21:8;

22: 15 .

BOWLS

Not f ound.

14. E i 8w}.ov

PESHITTA

Acts 7:41; Rom. 2:22; I Oor. 8 :4, 7; 10:19; 12:2;

Rev . 9 :20 . (Acts 15:20 Kn.,:,,)

BOWLS

Mo :2:7; 5 :2 ; 6 :1; 7:11; 12 :10; 15:6; 16 : 11; 19:16;

57:6; 38 :8 ; 40 : 19; Lidz:l; 2; 4; Sc hwab: B; I; M; Q.;

Hyv; ~ohl:2422; 2426; Go :A:2; H:2 , 7; 4 :4 ; 5 :9 ,12;

6 : 1 , 2 .,6 ; 7 :9; Fr g : 19745:9 . 28.

PESHITTA

II Cor. 6 :16 •

BOWLS

Sae re.ferenoes at 7a above.

PESHIT'fA.

I Thess. l:9J I John 5:21.

BOWLS

Not .found.

15. r:: i 8w}.1,ov

Ki:iJHJ .n':>.

PESHITrA

I Cor. 8:10 •

BOWI.S

Not found. 29.

PESHITTA

Acts 19:13.

BONLS

Not found.

17. s ; oucr{a

PESHI'.ITA

Eph. 6:12; Col. 2:15J I Pet. 3r22e

BOWLS

See citations at 3a above.

PESHI'.ITA

I Cor. 15:24; Eph. 1 :21; 2:2; 3:10; Col. 1:13, 16; 2:10.

BOWLS

See citations at 3a above. rn. ex8 poc;; (Za:rn.v~c;;)

)t:l:l"T';,Y:l

PESHI'.ITA

Luke 10:19; I Tim. 6:14 {?). 30. BOWLS

See references at 2 above.

19. Gp ovo c

PESHITTA

Col. 1:16.

BOWI.S

Not found.

, 20• K Up t.O't"!)C u,,,c

PESHITTA

Eph. 1:21; Col. 1:16J Jude 8J II Pet. 2:10.

BOWLS

Not .found., but note Lidz:5.

1n1,n

PESHITTA

Act 13:6., a.

BCNII.S

Wohl:2422; 2426; 2414; 2416. 31. , 22. p.ayirnw

PESHITTA

Acts 8:9.

BONLS

Not found.

PESHITTA

Acts 8:11.

Hyv; Sohwab:B; CJ E; IJ MJ P; QJ R; Go:1:1, 2, 3J 5:4, 8;

6:1, 2, 6J 7:8J 9:3; 10:2, 3J 91776:4, 6, lOJ 8826:9-lOJ

MBTa:7.

FESHITTA

Jude 9; Rev. 12:7.

BOWLS

Mo:5:3; 7:8,17; 9:11; 14:4; 20:5; 34:7; Hyv; Wohl:2422J 2416J Go:F:3,7J 8:10. PESHITTA

Matt. 8:16J Luke 10:20.

BOWLS

Mo:4slJ 6:2,9J 7:9,14J 8:16J 15:5J 16:8J 22:l,4J 24:4J 26:4; 30:3,5; 36:4,6; Poga26; Lidz:5; Schwab:A; B; DJ F;

G; I; M; Q; R; Wohl:2422J 2426J Go:A:31 H:1,2,8,9,10,llJ

2:2,6J 3:2,4J 6:1,2,7; 7:3,5,8; 11:10,12; Frg:H:1:h:6;

Prince. Ex:4283:12,13; Frg.Ire.q:11113; Malmo:25498:16.

PESHITTA

Matt. 12:45; Mark 9:17, 20; Luke 9:39; ll:26J Acts 16:lBJ 23:8,9J n Cor. 12:lOJ Eph. 2:2; Heb. 1:14; I John 4:1, 2, 3.

BOWLS

See citations at a above.

PESHITTA

Matt. 10:1; 12:43; Mark 1:26, 28; 3:11, 30; 5:2, 8, 30;

6:7; 7:25J 9:25; Luke 4:36; 6:18; 8:29; 9:42; 11:24; 33. Acts 5:16; 8:7J 9:13J Rev. 18:2.

BOWLS

Not found.

PESHITTA

Marlc 1:23.

BOWLS

Go:11 (cf. Go:1932.620

PESHI'.IT.A

Rev. 16:13.

BOWLS

Not found.

PESH! '.IT.A

Luke 7:21; 8:2.

BOWLS

See citations at 7c above. PESHITTA

Acts 19:12, 13.

BOWLS

See citations at 7a above.

PESHITrA.

Acts 19:15, 16.

BOWLS

Not found.

28. • iC'\/ E 1":;Vt"'•i~Q. -rr.~u8 wv

PESHITTA

Acts 16:16.

BOWLS

See citations at 7a above.

"~9. ~v su- -µ.a u<;c a ·q 1ov 1,, ou axa• 8ap-,;O·0' K:llt:J 1t,1t1.v , xn,,

PESHITTA

Luke 4:33.

BOWI.S

Not found. 35.

30. ~VEUµ a Dat0 0VtWV

K1):('u1 Kn ii

PESHITTA

Rev. 16:14.

BOWLS

Not found.

31. Za:i-avac:

PESHITTA

Matt. 4:10; 12c26; 16:23; Mark 1:13; 3:23, 26; 4:15;

8s33; Luke 10:18; 11:18; 13:16; 22:3, 31; John l3s27;

Acts 5:3; 26:18; Rom. 16:20; I Cor. 5:5; 7:5; II Cor. 2:11;

11:14; 12:7; I Thess. 2:18; II Thess. 2:9; I Time ls20;

5:15; Rev. 2:9, 13, 24; 4s9; 12:9; 20:2, 7.

BOWLS

In singular: Sehwab:A; Go:Frg.Iraqsllll3 (and in Old Testament quotations).

Frequently in plural •

.. 32. cpa.p1,1,aKOC

PESHITTA

Rev. 21:8; 22:16. 35a.

PESHITTA

Matt. 4:24; 17:15 .

BO WLS

Go:A:2; H:2; 5:9,10. BOWLS

See references at 21 and 23.

,. 33. cp a pµ a.K \ ll

PESHITTA

Rev. 9:21J l8s23.

BOWLS

S-ee referenoes at 21 and 23.

PESHITTA

Ge.le 5:20.

BOWLS

Not found. PHRASES

1. 11 In the name of Jesus 11

Conybeare 1 s a r gument is that ther e is an assimil ation, in this usage of the name of Jesus Ch rist, to the usages of ancient magic.(57

It is to be noted that the New Testament is distinctly religious in s pirit and that the elements of t he Ch ristian attitude toward Jesus \ a r e religious: He is worshi pped as God. His name can be substituted f or \

Yahwe in Old Testament passages. (58 Hence, use of t he expre s sion II in the name of11 i~· a religious use, meaning 11 as His r epresentative 11 , similar to the usage II in the name of a prophet 11 , and not a mechanical , ma gical use. The distinctl y personal and r eligious use of the ex­ pr ession is illustrated by such a passage as John 14: 14: 11 I f you / ask ~ anything in my name, I will do it • 11

Thi s magica l use of t he e xpression II in t he name of 11 is found f r equently in the bowl te:l\.-ts . The r e the prevailing meaning is 11 by the a uthority of11 , or, 11 as the representative of11 •

2. ilThe Lord r ebuke t hee 11 (Zech . } : 2 and Jude 9)

Relevant narrative and t hese quot ed wo rds are not in the exist­ ing text of Th e Assumption of 1 oses . (59 Charles thinks the existing

Greek f r agments imply action suc h as is intimated by J ude.(60

Jude perhaps quotes in part f rom Zechariah . The most significant change f r om the text of Zechariah is t hat in Zechariah t he s a ying is a t tributed to YHWH , but in J ude to . J ude does n ot agree with the text of Rahlfs in word order, and also omits the over- of literal translation/the beth. Ho we ve r, since the anci did n ot ;58.

mak e true copies as we con ceive them, the variations in deta il are not decisive a gainst a quotation f rom Zechariah. Since Jude puts t he saying in a setting dif fe rent f rom that used L~ Zechariah , t here is still a problem as to why Jude , if he did quote from Zechariah, puts the s aying in a context diff ering f rom that of his source.

In Jude the expression stands in a narrative of Michael I s conflict with over t he body of . Jude I s point in quoting is to s how t he chara cte r of the e vil men he is opposing . They s peak slightL'-1.gly of powe rs, whereas even Michael in his argument did not s pe ak contemptuously , but said to Satan , 11 The Lord rebuke Thee . 11

Hence, in Zecha riah , Jude, and the bowls, t he quotation is used in relat ion to evil powers . I t is obviously appropr iate in t he bowls .

3. " .•• casting on bed 11 (Mo:7: 17; and compar e Rev. 2:22)

The divine dealing with the evil woman consists in "casting her into a bed 11 , and is paralleled by t he t r eatment given t hose who comm it adultery witb her: they are cast i n to 11 great tribulation 11 • Montgomery n otes that 11 bed 11 is metaphorical of weakness and subjection. (61

4. " .. sharp sickles" (Mo:7:17)

The Pe shitta uses the same language at Revelation 14:14. The obvious point of ori gin for the imagery of the Apocalypse is in Joel 7• FREQUE.JTLY OCOURING '1/0RDS

IN THE }JEW TESTAM2:NT RELAT ilJG TO DE1'-IONO LOGY , rn A1rGELOLOGY

K:>K';,t>

GG i, '}'1, 0 V tO V 1't1 Kll'J

K1 KW

ta 1. ·p.ov {i ouat K1KV7 ,ic.:i,,,

o 1. a po).. oc: Kl1p';,:>K

E tOW},ov ic , :>.?'15)

K 1 :>Il!l

E t CW}.o8u-i; oc: K1:J.l1:>

"s:: '\ '\ , Et uWJ\.0, .0,'Lp E t 0. K1 :>Ji:>

,, ~ '\ '\ , R1 :>.n:> E t _,1(;JJ',O .1\.0. 't" p Tl C:

Es oucr i o. ltll:>'? V7 11: ,, 1".VE{3µa 1,:sn ,·,

3"VEUµa, t.' OV11P OV R1Kt' , Knii

Kn i 1 ,11; ,,, :trVEU').lu 00. t ' 10V t WV 1't 1 KV7

, ' ·, , !CV E u ~· 0. a i ·1ov t ou O.K.a.tlap-i;ou Kil i 1

K1 KW

Rl t>D 40.

W'F'REQUENTLY OCCURING WORDS

W' THE 11TE W Ti!:ST.A.MEN T m:LATHG TO DEMONOLOGY AND ANGE LOLOGY

ap' xri, con

ra.~pt~A o~va.µ t<:

E' Gl' OP K t c.r-r:q, C Exep oc

8 povoc:

KJ'l ii Z) , µ ayoc:

:, '}'.cay i a

:,I t xa.~}..

er EATJV t cr.t ov.a t

, cpap}'tO,K ta. CHAPTER V

ANALYSIS AND CONCLUSION 41.

Ana lysis and Discussion of Evidence from Terminology

The New Testa~~nt t erminology , then, falls into t wo main groups .

The one is com posed of terms which occur compa r atively f requently and the other of t hose wh i ch occur seldom or only once. The charts on pages 59 and 40 exhibit an abstract of the data i."l tabular form.

The general conclusion to be noted is t hat it is the f requently occuri.'lg group which shows a larger number of coincidences with the bowl terminology. In the infrequently occuring g roup, there are some t erms wh ich occur frequently in the bowls, notably the names of the and Michael, ilenemy11 ( 1<:i:ii';,y .:i), and the tenn for magical arts ( i

These data indicate emphases a."l.d centers of interest in the New

Testament. The bowls likewise have emphases and centers of interest.

Montgomery points out that the demon which has the greatest individual vogue is the Lilith. (6la Then follows the group of three terms which f ind greatest utility in the Pe shitta :

Then the bowls develop the exotic and specialized vocabula ry which occurs less frequently and wh ich finds no par a llel in the Pesh itta.

These are the name-demons, evil angels, blast-spirits, and the rare and obscure s pecies. Montgom ery lists these with brief comments. (62

The New Testament, vis-a-vis the bowls, has its greatest in­ dividual interest, as regards the demonic world, in t he personal

11 11 being , Sat an, who is a lso very f requently known as the accuser •

He is t he head of an organized hierarchy of evil, as i nti mated in the

1 " s:: QO 8 , , ~ "' terms 0.PX!J, uUV0;').'..., 1. (;, f}OVO C, 8'oOU

vocabulary, are most often referred to as the demons, devils, and 63 evil or unclean spirits.< In the light of the character of Satan

11 11 as a ccuse r , and the high soteriologica l interest of the New Testa­

ment, to which t he demonic world is o pposed, I should say that the

center of inter est of tbe Ne,'I' Testament is pr edominantly ethica l and

moral . There is a lso attention to the physica l and menta l ills wh ich

accompany demonic activity. This aspect is fa r more in evidence in

the bowl texts •

In the light of these gene r a l indications, what was the degree ,

i f any, of mutual influence between bowls and Peshitta ? One could

not argue fo r influence of Peshitta on bow l magic f rom 11 Satan11 and

11 11 an gels , f or these are already a t hand in t he Old Testament, and the

distinctive few Testament tlrm 11 accuse r 11 does not occur in the bowls.

No r would the use of in,, argue for i.>1 f luence

one way or the other, since two of these are the common Semitic wo rds

already at hand and t he third is an Iranian loan-wo rd wh ich came into

Semi tic currency through the Mandaic and Syriac. ( 64 It is interesting (65 to note that the word K,.,, does not occur in the and Talmud.

Further, the development of specialized concepts of demonic a ctivity

in the bowls and in the Ne w Testament, a long with the corresponding

voca bularies, would also look a gainst pr onounced influence one way or

the other. The complete absence f rom t he Peshitta of the common term

Lilith would indicate a cleavage between t he two bodies of literature .

As in the case of the absence of K, .,, f rom the Talmudic literature,

so in t he absence of .n.,;.,; f rom the New Testament one mi ght argue

for a negative reaction to a term which was unaccepta ble because of

pagan associations or fo r semantic rea sons undesirable. The f ormer

explanation would be in keeping with the attitude expressed by Aphrahat: 11 ]It is necessary that a man should separa te himself f rom the observance of hours and Sabbaths and moons and seasons, and divinations and 66 sorceries, and Ohaldaean arts and magic ••• 11 (

Con clusion

:Vhat is the explana t ion of the g r eatly limited inf luence of the

New Test ament on the bowl magic, a s compa r ed with the numerous traces of in influence f rom the Old Testament? The magic had had contacts with the

Old Testament f or centuries , whereas the New Testament was a compara­ tively recent phenomenon . I n the f o rme r case abundant time was avail- able f or the adoption of wo rds and formulae. I f , howe ver , the impr ession o f the work of J esus of Nazar eth wa s g r eat enough to evoke the Jewish r eaction of putting forwa r d Jesus ben Pe r ahiah as a riva l, why would not other borrowings f rom t he narra tive concerning a successfu l pr a ctitioner occur? Strong Jewish inf luence in the bowl magic might account for it, be cause of the gener a l Jewish rea ction to the Christian wr itings . Howe ve r, the bowl magic is a mixture and t he Jewish element does not predominate, wh ile a pagan magical tra dition wou ld presamably have no scru ples about materia l that suited its pu r poses. These general considerations point to an answe r i n t he con servatism of ma gic: the incant a tions had been fo r med long before and need not be expected t o rea ct s harply to a new factor in the environment.

Further, the coincidences of te minology ween the bowls and the

New Testament ma y be re~err ed to their common inhe ritance f rom t he Semitic wo rld . The Ne w Testament is after a ll ba sed squa rely on the Old Testament in i t s ideas and phraseology . Allusions to and quotations f r om the Old

Testament are the very f ibre of t he New Testament . Add to t h is its translation back into an ancient Semitic language, and it is not r emarkable but only to be expe cted t hat coin cidences of terminology and phr a seology 44.

should appear . 1-·oreover , the translators of the Syriac we r e endeavor­ ing to make the Gr eek New Testament ava ilable in the ramaic idiom: why should they not emp loy many of the ling,l.l istic items f ound in t he patois of t heir audience? }, •'+5 .

NOTES TO Pi RT I

l. Se e Mont gomery 1 s dis cuss i on , AIT, PP • 102- 105 .

2 . E . g . ,1font gome r y 1 s texts 12 and 16, and 51 and 3.5 .

3 . E.g ., 1-Iont gome r y N.o. 4.

4 . AIT , p . 14-.

5. E.g., Moe. 5 ,8, 17.

6. A IT, p . 13 .

7. E . g . , Mont gome r y, H.o. 40 .

8 . E.g., Pognon 1 s bowl, No. 4 .

9 . E . g . , Montgome r y , No . 6 (end ) , and No . 17 . See a lso t hose

c ited by C. H. Gordon , The Living Past, PP • 209- 215.

10 . Both l0 ontgome r y and Pognon have f a csimiles .

11. C. H. Gordon, 11 Hos 2 :4-5 in t he Li ght of New Semitic In ­

scriptions , 11 Zeitscbrif t fu r d ie a lttestamentliche ·:iissenschaft, 13

( 1936 ), pp . 277-280; a.11.d 14 ( 1957), P• 176 •

12 . E.g ., Nos . 15 a nd 17.

13 . The drawings appea r i n photogr aphic text-reproduction on

a folded insert .

14 . AIT, P• 16 .

15 . AIT, P• 15. 16 . AIT, PP• 17-21. 17 . See Rosenthal, AF; fo r publication s sin ce ntha l see

Append i x I.

18 . 11 A Magic Bowl, 11 Revue d 1Assyriologie , XXV II (1950) ,

PP • 61-64 . 46.

NOTES (conti nued )

19. In American J ournal of Semitic , LVII ( 1940)., pp• 1-29 •

20. Ar, , PP • 218-223; 233-231J .• 21. AIT, P• 8 . 22. AIT, P• 115 . 25. E.g., Acts 8 :9-24; 13 :4-12; 19 : 18-19. 24. AIT , P• 69 . 25. AIT, P• 111.

26. The use of t he t erm 11 pagan 11 is probably misleading . In one sen se, all use of ma gic is pagan as opposed to the Biblica l spirit of f aith and persona l relationsh ip with God. But the bowl incant a tions were II interconf'ess ional 11 (Go·rdon., Orientalia , 10jl94.!7, p . 558). And their content very genera lly s hows some connection with the Biblica l tra dition . Even in the ca se of the Mandaean texts, with the general omission of Scripture texts, there a r e names of Biblical angels Gabriel and Michael, and other angelic nBl!lles formed on the same analogy. :Montgome ry believe s that the Ma."1.daea.i.1 text of Lidzba rski,

No. 5, is secondary to his Rabbinic text, No . 11; " •• probably i.-ri. the

Iifippur commu nity the Mandaeans got their ma gi c f rom the peoples of other • 11 (AIT, p . 39) Nor are the Mandaean bowls specifically

Mandaean in religi on . (AIT, p . 39 ) Hence, omissions of a.-ri.y such identifying items may be accidental and cannot be the basis of' a generalization that some texts a re 11 pagan. 11

27. E.g., Montgomery 1 s bowls Nos . 31-.?7 and AIT, PP • 32-,5.

28. LP, p. 199.

29. See UH I, pp. 81-82, for exam ples from Ugaritic and Bible . 47.

NOTES ( continued)

30 . See fu r ther, pp . 14, 15.

51. See AI T , PP • 106-116 , espec ially P• 115 ·t;op and 116 top.

32. Ecg ., indications of a bone us ed in ritual : C. H. Gordon ,

" Ar amai c L-rlc antation Bowls ., 11 Orienta lia, 10 (1941), PP • 349-550.

53 . Nos . 4, 14, 15 .

34 . Of. Gordon, op. cit., P • 126 (text 6)i

"mouth s shut 11

"eyes bli n ded 11

11 e a r s deafened 11

nboun.d by hand "

"tied by foot 11 a lso p . 350, note ( 1) . See a l so Gordon , 11 An In cantation in Estran­ ge lo Script, 11 Or i entalia , 18 (1949), p. 336: the tea r ing of sheet of metal is sympathet ic magic e qualing the b reaki ng of the curse.

35 • I S , PP • 30-41!. •

36 • A IT , p • ll6 •

57 . AIT, PP • 63 ,64.

38. AIT, P • 63.

39 . See also fontgomery 1 s op inion (AIT, p . 112) tha t passages of rea l religious i mpo rt are not used .

40. AIT, PP • 49-50 .

41. AIT, P • 50.

42. Prof. O. H. Gordon pointed t h is out to me i n a private communica tion .

43. AIT, P• 227.

44. AIT , P • 108 .

45 . I am indebted to Prof. C. H. Go r don fo r this va luable suggestion. 48.

NOTES (continued )

46. BZ, p . 161 .

47 . g, VIII, 2, 5 .

48 . Diwan Abatur, p. 42.

49. AIT, pp . 49 , 50 .

50 . See AIT , P • 50; and Gordon 1s text A: 4 : 11 Gregory 11 and

11 Sunday-daughter11 •

51. IS, pp . 116-122 .

52 . AIT., P • 50, and note 50, above .

55. Nicene and Post•·Nicene Fat he r s, Vol XIII, p . 552.

54. EB, c ol . 5000 .

55 . AIT, P• 105 .

56 . AIT , P • 105.

57. JQ, R., IX, P• 66 .

58 . E . g ., Is. 45 :25 and Phil . 2 :9-11.

59 . AP, II, PP • 407-424.

60. I bid ., P • 408, note.

61. AI T., P • 155. 6 la. A IT, p • 75 •

62. AIT, pp. 78-8"5 •

65 . The statemen t of 'dhitehouse ( HDB ., Vol. I., p . 592b) t hat

11 in the Peshi t t a K1K \t!7 is the rende ring of the 8aqi,ovtov of the

Ne w Testa 11 is incomp lete. 5at }1. 0 '.i/, \QV is a lso render ed by about 26 t imes, as against about 28 times for 1e,xw •

64 . AIT., P• 74 .

65 . AIT., p . 74.

66 . Nicene and Post..;'.acen e Fathers ., Vo l . XUI, p . 552. PART II

TEXTS I TRANSLATIONS I COMMENTARIES SELECTED lY,ANDAEAN nrnANTAT ION TEXTS

The texts he re presented a r e a selection of Mandaean in­ cantation texts, offered wit h translite r ation into conventional square characte rs, with t r anslation and brief philological notes to s ome of them.

The sou rces of the texts are as f ollows:

Text No . Place of Publication

1 Po gnon, H. Memo ires de la Societe de Linguisti­

~, VIII (1894), 11 Une Incantation

contre les genies malfaisants en

Handaite, 11 pp . 194-234.

2 Il✓IOK, Text 1.

5 Ibid., Text 2. 4 Ibid. , Text 5.

5 Ibid., Text 4. 6 Ibid., Text 5. 7 Ibid • , Text 13.

8 I bid., Text 15.

9 lb id • , Text 17 •

10 Ibi d., Text 18.

11 Ibid • , Text 22 .

12 I bid ., Text 25.

13 I bid., Text 27.

14 Ibid., Text 28.

15 Ibid ., Text 29.

16 Ibid., Text 31.

17 Gordon, C.H. Arch iv Orientalni, IX (1937), Text

M, PP • 95-100. 50.

Text No. Place of Publication

18 Ibid. , Text N, pp. 100-103.

19 Lidzbarski, Mark . 11 1andaische Zaube rtexts, 11

Ephemeris f ur Semitische Epigraphi k ,

I, Text 5: PP• 89-106. 51.

K' i 'OY (3) lKT'~~ i.'.:i i:J ~piilYb? fi7,iiln (2) KniOR ••• ~b'W:J RiR:lK1 inK7Wi ~:J (4) nK'7'? ~,,oy, il7Ti 1 .,,,~o:i R'iilK KnKWiil KnR:Jpl KhK'?'? (5) Ki'OYi ~' Vii1 K'i.'.:i'T Ki'1 1,,,0,

tt'l~i'l''ili tt'iKittl i (6) K'iKii1i l '.:J'l:tO R'b? 'il J1?'iKi1b1 -'Vi K?b i Jiil?'~.:IR~b i K~Rl K K'l~? Kn ~.:i, ~o Kn ~,o,, K'l'KO

K'i'OY ( o) K1 K1 ill:J? KJ i • ,;,1 ~'?'!li:l (7) Ji? ' b' j?Kbi Jii1? Ki'OY1 KhKl'~O ~n~ ib1i ~., ~,:::i ~,r ~, , ~,~,:::i R' b? 'il Jiil?i.'.:i Kh K7pi;b1 Kh~'l' ''l'K ~nKlilK~ KnKpK ~nKw' :J ~'ilii Jiil?i.'.:i (8)

-1Yl K? J'il'K~1;!~ ~'?~) ; (9) ••• K7 Jiil'K~ 'i1 KnKi!lK'l'i fiiKT?i ~i~l l R'l''WK i.'.:i i:J ' KPiilYb? fil R'JOYlK? ~' J?i ~' ?~

Kn ' K:J J'T~il O' ,,oy (10) l \'il' Kl :1)7i ' Kbi.'.:i h!l ~:JlRh.'.:ii1 _,, lKi'Uil{iJ ,:i t( i:Jl 'Rpin:nn ~il!l i ~OR 'l:J i K?.'.:i 'ili ~,,,

- pil (11) Jii1hK l:11i K ••• ~l:Jii Rhh ~ ' ~bi.'.:i h5J fi:J.:J Kh .'.:iii fiiRT

Rhb'T Jbi Jil'bK'? Jiil?KbD Jbi Jiil7Kb07 Ji.:l'b~' Jb KnK:J

-b',- K7 ••• 7i.J. ' ~i 5J it:J Jb i '. l <>i ' Kil?1-- ~P i 5J i?, Kb?~i Jii1'K1V 'i1 KhiR~li ~nbKhi1 i Rh .'.:i RTi KniOKi ' Kb? K OK?R? Jiil'Kw'i1 ~n

-i.'.:i iJ: ' RPiilYb •• ·o,Rl:Ji K?::l'ili ~,,, Rh'K::l J'T~i17 fi1?,,m, J'l~T ~''Kili Kn~.:i::i,, n.:i:::i,, , ~o,:, n5J n:i ••• RT ' um TEXT 1

In the name •••• (2) may there be health for Meherqaison of Kuashizag

(3) the demons are fastened in stocks of iron and the are secured with (4) chains of lead. The male sorcerers, the devils are bound, and (5) the Liliths are bound, the female sorceresses who give evil dreams and thoughts (6) and apparitions and evil visions and evil appearances to the sons of men, who defile the sons of me,&, who soil them, and place the sons or men (7) in the thick olouds of darkness. They are bound, all the evil dreams and evil visions and hateful apparitions. They are bound, (8) all evil spirits, tortured, noisome, powerful, enchained. foul beings •••

(9) ••• they shall not see, they shall not look with evil intent on Meherqai son or Kuashizag, the husband, nor on Duktanbeh daughter or Kumai his wife, nor on the /_fr sons!. (10) Bound and sealed is this house, dwelling, and mansion and buildings, and body of Meherqai, the husband, son of Kuashizag and of his wife Duktanbeh daughter of Kumai, the spouse and of the ,Lfr male sor:iiJ and their (11) female daughters from their righ~ to their left, and from their left to their right and from the hair of their heads unto the tips of their toes, and from the tips of their toes ujf.tiJ the hair of their heads for ever and ever~ And may there be health and victory and sealing and sure defense for this house, dwelling and mansion and buildings of Meherqai son of Kuashizafy ...L15ukt~eh daughter of Kumai and to her sons and daughters. And Life is victorious~ 55 .

OOt NTARY ON TEXT 1

1 . 11 In t he name " pr obably f ol lowe d by 11 of life 11 , as often.

2 . Fo r the r epetiti on of the pr eposition and anticipatory placing

of c f . MG 551 .

5. Root iox c f . G 243 and 69 . The half-vowel of t he near open

syllable is repres e nted orthog r aphica lly by t he . Does this

mean it was f elt to be an i o re? Cf . MG 4.

11 i ron 11 : 1) used a s mat e r lectionis f o r Ei. Cf . AI T p . 29 .

11 bound 11 : l a ck of agr eemen t in numbe r.

4. 11 devils 11 : lack of a gr eeme nt in numbe r.

6 . 11 defile 11 : a root occuring infrequently i n t he bowls. Used to

translate re v c uµ,a... cr.ic, a·.e a p 't" ov of Ne w Testa~ent.

8. " f oul beings": lit. 11 f oul ones of t heir heads 11 • Poss ibly a use of

11 head "== person.

Cf. t he " r lasting chains" of Jude 6 and "cha i of lea d" of

line 5.

9 . 11 s ee 11 : a pparently :91" but parallel to Kt>:)• ,,., i s seemingl y

of r are occu renc e i n t he bowl t exts . 54 .

2. K' ~J91 n~,,p , ~n K~ ,7 7,n, ,~ (2) i,n,, i~,,~, x~,gy

-7YJi (4) ~' W~J ' ~J~o, ~n~) p1iii K' p ,,,,, K'iJil1 i (3)

-Yi i'09 (5) ~h~b~Ji ~ '7'7l ." 'ipbi ~' ~'71 J'M7~ ' ~1K~i

~n~,Mb ••• n~ Kn ~ n~ ,,,, ' Kn ' J i Kn~ ,,r ~'Ji Jb KJ ' ~

Kh'JJ ~7 iY ,~ ttn( JYni K'71h7i WJ~n,n i KbJn'n,, 7 KT'h (6)

,,~K7i KhK~i7 J'M7i~ ~'l7i P'JK11 K~K7b pKJK~ (7) OiWJ

KJii' ' ~Jii~i n,,nJ M)' b P'Mii (8) Kh~7Mb n ~ n~w n~,

-iii Kh~J~ib (9) JiM7 iJ1 K) KiJib i K'ii~~ JiM7iJi li'KwYi

Kn K'iP i ~nK~ i7 JiM7 i~ n(1K' ~b> )7j P'Mi nKJK K~iWMi ~nK J Kn~n~,, K,,,, {10) 55.

TEXT 2

Reversed and averted and chased are (2) all curses and incantations of women (3) and men, boys and girls, of evil enemies (4) and all my foes who curse and pronounce incantations by day and by night. (5) They botmd and turned away from the four corners of my house which belongs to me Path•

Shaphta daughter of Mahlaphta. (6) Thou shalt leave and not return, thou shalt be cast down and not be lifted up, thou shalt be dried up like the embryo of an egg,(7) in the name of Tabaq the angel who grasps and seizes all curses which have cursed Path-Shaphta daughter of Mahlaphta. (8) Yea, be distant from her by the power of Adonai Yourba prince of all evil spirits and leader of all the great (9) chariots of darkness, do thou be distant and do not come near her all curses and incantations (10) of the night and of the day. 56 .

CQl. lMEr TARY 0~ TEXT 2

5 . 11 f rom the fou r comer s 11 : this expression is par allel to the

expression in 0 :4:1-2: the demons a re not bound in t he house,

but driven f rom it .

8. Why should the e xorcism be pronounced in t he name of the pr ince

of t he evil spirits? Possibl y t he rationale is that one part of

the kingdom of darkness is compelled to a ct against anothe r part

by t he power of the c harm : Satan is divided against hi mself!

Cf. Ma rk 5 : 22-26. ote tha t t he char ge a gainst Jesus was that

He was casting out devils by the prince of' devils . Compare t he

Exterior of TEXT 4. 57 .

K'lip1iii~'WlY1i ~'iJil1 (2) ~n'~i pi ~n~~,7 1'M7i~ ~ ~, ~, ~,~,,, 11n7iJi ~'J~J17YJi ' ~W' J ' ~J~o,, (3) ~n~ 'lip,,,,

~n '17 ~' Ji l b~~, Yi Ki 'OY ~n ~bYJi (4) ' 7'7J ~'ipbi ~' J~'ni i~b~n,n,, ?'i'h (5) ~ilMb iJ • jJJ~J ~,, ,, ~n,~J1

P'J~11 (6) ~J. 7b p j~ Oi J ,h~Jj 7iY 1J J'ni ~,,,,n,, nJ'b P'Mi ~,Jnb jj il~JJ7 ,,~~71 ~n~~,, <1,n,,~) ~'l~,, l'l~iJ1b i ,,~, 1,n,,~,) 1,n,~w,, ~Ji ~J,1~1 (7) n;,nJ 1'M7i~ n~)'~bl?i (8) P'Mi nK Ji i ~,w,n~ Kn~Jii, ~nKJ~ib ilMb iJ wil~J~J7 ~n bY1i ~,,,, , 58.

TEXT 3

Reversed are all curses and incantations (2) of men and women, and boys and girls, (3) evil foes and enemies, and all who curse and utter in• cantations in the night (4) and in the day. Bound and turned away from the four comers of my house Babanush son of Mahnush. (5) Thou shalt go and not return, and thou shalt be thrown down and not raised up, and thou shalt be dried up like the embryo of an egg in the name of Angel Tab'iq (6) l'lho seizes and grasps all curses that curse Babanush son of Mahnush. Be far from him by the might of (7) Adona Raba the ehief of all evil demons and leaders of all the great chariots of darkness, thou art distant (8) and none of the curses and incantations of day or night shall reach Babanush son of Mahnush. 59 .

4.

_,, K'~ JY1 ~n~'iP1 ~n~tJ 17 l'il7 iJ (2) ~'i11i ~J'iJi ~J'~Y

-i7YJi (4) ~' ~YJ ' ~J~o, ~n~ 'Jp1,1, ~'Jip11,, (3) ~'1J1l -'~Y, (5) K1'0Y ~n~bYJ i ~,,,,, K'1po, K' ~'~i Jiil71J ' ~JKJ

? i'h ~iJilb n~ ~' OK hK1 ~'7Y11 '~n'J1 ~hK 'i? ~'Ji~ lb KJ Oi 'i17 J Kh'J) K71Y 1J W~JYhi ~,,,n,, 'i17JJn'n , ~bJh'n?i (6)

nKJi K'i~K,1 ~nK~ ,, J'il?iJ (~'l/ 7i (7) P'JK11 ~ J~,~ pRJ~

Jb ···~'O>~ n~J n~ ' Ku 'Oi ilJ'b P'il11 Wi)~ib) n~ ~' OK f~~ii ~'OK (n~J i ~,JJ ••• J~K Jbi 'ii1i1iiJi~ , ••1 J'i17 il -b1 K'iiJYJi171(J1 Jiil'~~')1 J ii' (8) ' KJi1 ~1 il?'ilJ ilJ'b ilJ'~bJ?i P'i11 n(K J~ ~J i iii ~nKJiii ~n~JJib J'il71Ji KJK1Ji

( ,)KW' t.?i' J'b KhKtJi? j?'ilii •.• K'7'7 .. ~ ~n~~ v7 J'i17iJ (9)

ii nKJ J Jb (10) P'ilii ~'iJ'~ ilJJ 1· b P' ilii ~' OKh'J (n:J)

(J'il'Ki , b 79> ~h~'J0 i KhK~YJ K'7'b 7i Y KJ i Wil 79 ~i iii) -'yp, ID J1 Kn~~i7 i ~n~iKb 7Y ~n,,pK ilJt~~, iliKb 7Y •••

• • • ~nK 60.

TEXT 4

Reversed and averted and chased (2) are all curses and incantations

of women and men (3) of boys and girls of evil enemies (4) and foes all who

curse and utter incantations of night and day. Bound (5) and turned are

they back from the four corners of my house. namely Bat-Asia daughter of

Mahnush. Thou shalt go (6) and not return, thou shalt be cast down and

n0t raised up. yea, thou shalt be dried up like the embryo of an egg in the name of the angel Tabaq who seizes ( 7) and grasps all curses that curse

Bat-Asia daughter of Malmush and be distant from Sisai daughter of Bat-Asia

••••• from Gisba •••• , from Kuze huroi, and from Apr ••• son of Bat-Asia, be distant from her by the power of Adonai (8) Yourba prince of all shrine /

spirits and leader of all the great chariots of darkness, be thou far from

her and may they not approach her ( 9) all curses.•.• and may be the curses-

be far frc.,m Shisha lJ. daughtey of Bat-Asia and be far from her male off• spring and from her daughters ••••

Exterior

,lfurned the lighffi againsfl darkness, turned the flood against the fire, the hateful things against their m.asters ••••against his lord, the incanta­

tions are turned against their female deities. their own curses and incan­

tations ••• 61.

COMMENTARY ON TEXT 4

Exterior: This charm s hows something of the rationale of averting

curses. The powe r of t he magician turns them against one another

and against t he hostile magician. 62.

5. K~i~, ~ ~' ~ Y ---~~ l, Kn Kt (n>~ Klbi1i ~n,oK K''n(~ K)b, J K'lip,,,, K'1Ji1,, ~'WlY1 (2) KnK ,,p, 1nKo ,, 1,n,,~ K'n,,

_, K' ~,~~ 1i n7 ,~ ' KJIJ17YJ1 K' WYJ (3) ' Kl~c, KnK 'lp,,,,

~nK,,7 ~'JiK Jb ~ ~, yi (4) ~i'OY n~bYJ1 K'7'7J K'iPb -,, 7Kf'n ,r,, (5), ,,, ' iJYO n~ ~,nn,lK K' 7'1 ' Kn 'J1 pKJ~ C1WJ Kh' JJ K7iy 1J t;JK Jyn, ~,,,n,, ~'J~n,n , ~bJh'h K''M nilK7 K'i~i ,, KnK~,, J'M7,~ ~,~,, P' JK11 (6) K~K7b -'~~Yi KJi 1' ' KliiK1 (7) n,,nJ Ml'b p,n,, ,w,,, K'iJYO n~ -,n, KnKJi ,, KnKJ~Kib l'M,,~, Kl KiJibi K,,,~, 1,n,iJi ,, ,,n,,J Ml' ObJ7i p, n, nK l ~ Ml'Obl71 P'Mi n~ l K (8) KJ 'W 7,n,,~ (9) Ml' b p,n,, ' ~lw,1 MJ ~1~TK'7 nl,~bl7, KnK~ ,, Kn~~ ,7 K'n1i KJ'i~ 7'~9 KhKbYi1 K'7'71 .Kh ~'ivi ~nK~i7 TEXT 5

In the n8JIJ.le 0'!7 life: health and healing and sealing and gue.rffiin.i/­ Reversed and averted back and repelled are all curses and incantations (2) of women and men. of boys and girls, of my evil (3) enemies and adversaries all who curse and make incantations night and day. Bound (4) and turned away are

they from the four corners of my house, Anuth-Hiya daughter of Sibre-Liyeshu

(5) and from my husband thou shalt go and not return. thou shalt be thrown

down and not raised up, and thou shalt be dried up like the embryo of an egg

in the name of the Angel Tabaq (6) who grasps and seizes all curses that have

been pronollD.eed against Anath Hiya daughter of Sibre-Liyeshu and be far from

her by the power of (7) Adonai Yourba prince of all shrine spirits and leader

of all the great chariots of darkness (8) be thou far away and do not approach

her, be thou distant and do not come near her all curses and let them not

approach Yazad paneh Gusnai. Be distant from him (9) all curses and incanta­ tions of night and day. The curses are turned back and confused and thrust

awayl 64 .

cm -1E1 T RY ON TEXT 5

1. 11 life 11 : t he writer bega."Yl wit h one f onnula , and broke off to

begin another.

11 curses 11 : t he r oot t>1? appear s in a magica l context in

Exodus 7:14, 22 and 8 :) , 14.

4. Sibre Liyeshu : His-hope-in-Jesus. Cf. AIT P • 50 .

8. Yazad: for t he name see JN , p . 6.

( 3) i n~t> i 1? J"i17 :i ..R::l' ID!\L .,,p, ·. (,2 ) l(mtt:J 17 p i11;, i:J R:l" ID !1 !J~

"~J~o, ~n~"Jip1, ,, (4) R"Jip,,, , R' ~J91, R'>iJil1 ~nR'iPi

l'i171:J ~,,09 R' iJpbi R"t> ' 71 l' i1 71:J1 (5 ) ' ~J~j7J j R" ~ 'J

J'i17i:J ~:i,::,~ ~ , , ,, ' ~J~i7Ji ~~'J ' ~JR01 (6) ~, ,p, ~n~~ , ,

-t>i7J"i1?i:J ~.,o~ l'i171) R~"~9 R"iJi l i ~nR,,p, (7) ~n~ti ,, - ROi ~n~ 'Jipiiii R'J1 j?ii11 R'> WJ9i R'iJ il1 (8) RJi R'iPi RnR

-J~1, ~'iJ il 91 R'iPi Rn~~ , , (9) l'i11? i:i R'i'OY ' RW'J "Xl l b ~' i ' Y (10) ' R~ l b R'i'09 RJROi ~' ~Jii R'Jipiiii R' ~

R' ~"J ~ lb ~"i ' OY Jbi W ~, ••• , ~' ~J ~., , i1 ' ~.,,.,09 l'T~i1

R'> J ~'> . J ~.,~ Jb ~'ii09 l b ~'ii09 W ~1JR1 i ~bW'> J C'J ( 11 )

Jb ••• W'> l b R' ~ "J ~ ~i1'> R"i ' 09 (12 ) R'> W9 ~'>i'> 09 ~ , ~ Jb w1;, J i ~,n ••• Jb ~., ~ l b i ,w 66 .

TEXT 6

Interior

Turned back are all curses (2) and incantations. Turned back are

all curses (3) and incantations of men and women and boys and girls, of my

evil enemies and f'oes (4) yea, all who curse and make incantations. Bound

are all curses and incantations (5) of my evil enemies and f'oes of the

night. Turned back are all curses (6) and incantations of men. Turned back

are all of them, bound are curses and incantations (7) of men and women, boys

and girls, of my evil enemies. They are bound all (8) curses and incantations

of men and women and boys and girls, of my evil enemies. They are bound •••

all (9) curses and incantations of men and women, and boys and women ••• (10)

Exterior

This belongs to the place of graves OOMMfil TARY O TEXT 6

9 - 12 The t e xt ceases to make sense, but the 11 nonsense 11 may be

i mportant magically.

Exterior: An inter e sting indication of the use made of the charm .

Of. also AIT p . 14, f or circum stances of discove r y of bowls a t

Nippur. 68.

7.

i .•VJ ~il Jb ~)n~,,p, ~n ~~,, (2) (~) ,n,, ~~,,~, ~ ~, ~ , n~iJ1iY1 (4) <~'b))w 7 p hKi~J1 ~p,~ ,~p ~b ,nn (3) iJ ~,n ~,nyp11 ~,~i,b ~'JYJ (5) ~,n, ~J~ipi ~,,Ji ~nil , ,p

~n~r,r~ ~'WJY1 J'n'~7~P ~n ,,,,, (6) ~hKi hOY ~'JYJ ~~ li ~ Rh,, bi ~p,, ~p ,, 1,n,~n y (7) 7~ ~D~ ', ~~ ,,, ~hi 'J1'T -o~ ciwJ ~h~ihOY hR7, (8) ~,~~7b ~J'~ • ,~) T'J~~,1 K'iKn -OY •, ~) (9) h'JiJl h'Ji)n ' KJii~i ~,,~p , 9, p~n 9, pn,pn 791 ~,n~Ji ~Jb ip 1,n,,~,, h' ~no T'J'hTni KJ ~ ~,~~7b i Kh

11n,,~, JiJ'hilbi ~,,~1,nJ . 1,n,,~, (10) JiJ'n,,pn , ~,w,n 1,n,~JKibKi 1~,~pn, Ji T~i JO JK7Y~i ~ ~ib~ , ~'JhYi ~,r~,

~iJl J'J'ib~ 1~, ~,b~ , J'n~p,,, 'K•i~, 1'n~,~ ' ~ii!? (11) ~,~~,b J'rn(i (12) 1,n,90,w) T'J~,, ~n~~,, ~,,m ~~'Ph ~b,ib ~')h~,, l''iyJ~, 1''~' ~'1irl a, ... p~n ... biWJ ~h~ihOYi ,~,p, ~~,, ~n~,~,~K7 R'WJY1 Xh ~'iPi ~n~~,, (13) K'i~1 ••• ,~~, b ,,noy {14) •, J h'J,Jl '~J,,~ ciwJ ~,,~y, KJ1JJ TEXT 7

Overturned and averted and repelled (2) are the curses and incanta­ tions from the bGdy of ••• • (3) son of' ~tima. Sound of the earth which shakes\, Sound of the heavens (4) which are turned back\ So1.md of' clamor and comnotion and war (5) among the angels of the firmament\ There is con­ fusion among the Ishtars and (6) Liliths. Noise of violent, angrJ women who curse and trample (7) behind them(?). The spittle is spit out, and bitter are the curses we have pronounced in the name of' the seven angels

(8) and three(?) Ishtars in the name of Istqutquf' strong and holy and

(in the name of) Adonai ~ubit ~nubit (9) in the name of the queen. I who have seen them have tumed back over them the great arch which is over enchantments, and I have twisted (10) all of them together, I have bound all the mysteries that are in me {\). They said: "He has deprived us of our mystery and has bound us." · I said to them: (11) "Annulled are the curses which you have pronounced and extirpated is that which you have spat." She said to them: "We declare, 0 mighty being who annuls the curses we pronounce in the names of these (12) angels and Ishtars in the name of•••• Shrail and Shabqail who dwell on high, who annul (13) curses and incantations which women who are accustomed to curse have pronounced and uttered at the gate of the temple in the name of Adonai Snubit in the • name of Esther the que £ail ..•• Ht;ima So be it, A.men, • 70.

CO -1HE -ITARY ON TEXT 7

4 . "turned back 11 : see CK p . 38 and Montgomery's l exical rema rk

AIT p . 287, whe r e he proposes i:i, as t he r oot. Would

this account fo r the ?

4-5 11 war 11 : c f . Rev .12:7-9.

11 11 6-7 11 trample : an alternative reading would be who rub their

11 rump s 11 ( ?) 11 who crawl on their rumps ( ?)

9 -10 Evidence of the power and e ffe ctiveness the ma gician claims

f or his charm . Cl , Ol~L~ r••• L,~ LCI ! Cc.l! l,C~

CLCL, ~,4 Cl 4~c••• XfUL••• 4L Cl~l!~ L4~Q••• 4,~lc.L CL ~, ~,! ••~c.L! d~ ~qCI~ b_L!,c,! a'i~L , ~ La'i~••• C~LO ~•••L~c.4 Cl 4~C~ (g~)

CL ~, ~,! ~4 (91) C~Q ~ L! Ll!X f GL!~ L~ Lili~LL(u9 cw,l ~4 •••• Cl~I. ~ , ~uc, u LC l!Cl! c.C L! ,! 4CL4L!,! 4LCl ~Lrn L4~Cl (L,) L! 4, ~.1. ,L

~o , ~ 4L Cl~l!~ L4~ Cl (L) ,w 4, ~J.,L (v1) CL fl4 , a'i,! 'C4~4~ ~b4- 0l LO GLI ,cL,~ Lal4C1Lr~cd ~c~u )~ o,~ _hcrn o,~ c,'24 , Cl ~LI~ cri 4~4~

Le. ~ LCI ! 4L ClilJ~ LCL OIJ~ •••• 4~QLI Ll (£1) 4c. ~J.,L CL Ol e. ~,{ C- - LQ - 'CJ. ~4L! Qc.C L! LQ{ 4LCl~IJ~ b~L! , i _h4G4~'C CI CL ~IJ~ CCL ~Q~ Q{ L! L~- LCd 4L Cl~Lrn LCL! c, ~ La'iL4c. Lrn LQ! 41. Cl )tl!~ (,n) L~'('c,L.~ L~'CL L! (11) 4LQ~U~ -L~C~ L~Q ~ -L4~ , a , ~ LQl 4LCl~IJ~ -LJ.Cc.lJ~ LJ. ~Qt..U~ 4c. ~l,L CL. ~ , ~ ,! CL4L!,1 4LQ ~U~ b4~Cl L,L! 4c. ~J.c.L CL a, a'i,! Q{

L, ~J.LLi L, ~dt.. Li (01) L~ LL G~c.c.4 LOL! Q~~,4 l!~Ll4L! LIJ~CdL4L! L~ bL!Cc ~l 'CJ. ~Lc,1L 4~a~c,! ~ac, u4 ,c,l LQLC1 ,c~4,c,l c.r. ~L~, 4, ~.1.,L CL ~, a ,! l ~C(L~4L! Cl ! c,c~ L4c. C~ ! 4ot,! LCI ! (6) QL~­ c,w,1 C~ Ld, ~ bCI CJ., ~c. L! ! (s) bLc. ~~, w,! I. QL 4L! ~L~ , b4~QIJ CL! ct1..d, ~ (l) 1u(~0 , ~ Lt.."11~ d Ll!C ~L dL. ci , w,l bL ~CI~ LC1$:L ,­ LL! I. GL,··•4 LC~ l ~I. LG ~c.,4 LOL!Q~ ,4 I. QL!Q c.C,! 1.c oc,c,! Gtt..~ L, ~J.,L CL w, a ,! 1.cw, u ~4~ ,w,l ~.1.1.. ~, 1., ~.1.L1.l ( 9 ) , ~d­

e~ Ldi4 !:6:C tll , ~ .r., LC, ~t.rn b4~, a,L LC1 c1..aud ( s) LCI C, c~ c;w ~.1.i !) ( £) ~LCI~ , d~4 w401, ~ 1..Cl l!tL~, 1. d~ 4 r Lct.., i ( v) LC ~~ , ~ c d1..~- c~ 1. e1~ bl! ,,~ ~(o) LLI~ (z) uw 1.,4w 4, ~.1. ,L CL a , ~,! d~4 d~ 4~ ·e

•t L TEXT 8

In the name of Life may there be he,La"!7th (2) for Yez:id son of Shishin.

Hark\ the cry\ (3) Ye women, hear the ery of -the weak who have been crushed, the cry of' men (4) who contend in 1::attle, the cry of ill-tempered women who curse and harm and afflict this body of Yazid son of Shishin. There have come down on them Azdai and Yazrun (6) and Yaqrun and Pre@ the great and Urpail and Sahtail. He has seized, he has grasped (7) the locks of the hair • of their heads, he has shattered their horns which were high and attached them to the tresses of the hair (8) of their heads and said to her: ttLoose the curses which you have pronounced against Yazid son of Shishin." They said

-to him: "Because of the pain in our hearts we have cursed and because of (9) the bitterness of our Palate we have decreed and eursed." "I have taken you captive and I adjure you by Azdai and Yazrun, and Yakrun, and (10) Urpail and Sahtiel to free and send forth Yazid son of Shishin J!roi/ all curses pronoUJ!lced upon Yazid son of Shishin (11) from curses of father and mother who curse, and from curses of prostitute and female singer and from curses of the great Lady and fetus and from curses (12) of laborer and his master who has defrauded him of his pay, and from curses of brothers who do not divide -the portions equitably with one another, and from the curses of

Burma ••• which she has lodged against Yazid son of Shishin in the name of idols and •••• Thou art the physician who heals with a word: cure the curses which have been uttered against Yazid (14) son of Shishin. I a :Jll sitting on a rock not broken and I have written all the curses which have been ut tered against Yazid son of Shishin on (15) a new bowl of clay, and I have sent it ••••that they may release •••• in the name of the angel

Shrail, o~ -the angel Barkiel •••• the curses which have been utteffeg against Yazid son of Shishin. The m,La"iJ is delivered from.•••• and from prison. CO :!MENTARY ON TEXT 8

11 . 11 g r eat lady": I s this a r eferenc e to Isht a r as a goddess r ather

than as a gene r ic n am e fo r evil spirits? The trend is fo r forme r

deities to be come e vil spir its. Cf . AIT p . 70 .

12 . "curses of Bu r ma ••• 11 The sc r ibe in t his line has co rrected

e rrors by supr a linear additions of a , fo r o and 0 f or .n •

Comparison wit h Gordon ' s text M, li:ies 16- 17 , o ffe r s a par tial

s olution of' Pogn on 1s difficulty, JJvICK pp . 4-8-49 . The last

element i n t he 11 illegi ble 11 wo r d following 11 3ustha 11 or 11 Burma 11 ,

on t he anal ogy of Text M, is 'f • What pr e cede s t hen is the

per sonal name of the sorceress known to be pr actising b l a ck

magi c. In eac h text t he i i s followed by a ffaite ver b . The

r emaming par t of the pr oper name r ern ai..ns doubtful : perhaps

Burma-iha? This manne r of correction is unusual i f not unique .

Genera lly a s c ribe begins again wi t hout any attempt at correction .

11 Laborer ••• pay 11 : Of . J ames 5:4 . This oppr ession of t he poor is

str ongly condemned i n the Sc r iptu r e : it would gene r ate a malignant

curse .

The ext e r io r of thi s bowl has on one side a c rudely drawn f i gur e ,vit h the

legend ll' lK? , il • In c ontrast with t he figu r e on the e xteri or of

Te xt 5, the 11 ho:ms II cu r ve downward , sy1llpathe tic ally , suggesting t he

idea of the i..ncantation . The flat he ad suggests the imag ined fo rm

of the malign be ing . The c irc l e s on t he to r so p r esumab l y repr esent

fema l e br easts . Only this f i gu r e has the t wo ova l objects on o r

t hrough t he r i ght t h i gh . I f Pognon 1 s s uggesti o~ t hat t he spelling

ll':,. lC? may be r ead lllCl,? , many of the deta ils of Li bat in the 74.

co _;vn,fE: TARY N TE./T 8

1,randaean mythology a r e ix1teresting : e . g . 11 Libat is oft en invoked

11 in sorcery , 1'01M II p . 80 . See a lso DA p . 38 . Compa re a l so the f i gu r e on t he exterior of Pognon I s bow l No . 6: is it meant to be t he moon? See also Hontgome r y 1 s note , AIT p . 2 17. 75.

9.

K't~ .'.31 ( 3) ~'iJl 7Rp ~'iJhtl1 K' ~7i1 (2) 7 ~p '~ti ,~ ~7K p 7~p ~::i,:mi JK~1:J1 (4) J~tJ ( '}97'1 Rh~ 'J'1'i K ') !O J~ 1;, l\ p Ri p::2

-~KJJ:l i1'JV1 h~ i1'.'.l1i 1 1 (5) i1' iKi i ) ~J1 ~1;,i1tl1 Kil~ J'iKi1J

J1ii~ '1 ' ~1 TRJ1'~1;, y ( 6 ) h' i1 .'.l1 Kh~Jp 1.'.l J1 h JJJ 1 ~' i ::l'T J1 i1 K' p, :i (7) J'J'J' OJ1 1' i1 J'~i1l 1;,, ~~~o , K:li ;,~, ~, 1,,p~ ,,

Ji'iu ' i i K'T.'.l tl J1 .'.l il2:) i ~tlXi°i Ji'}Oip '7~:lh i Ji i1 ' 1,i!7 ' i 1 K'T.'.l tl

;1 ,,,r ,1;,, ~., ,~i , ::i io i !:>1? i1ti'? i1 J.t1tJ~,0> l( ' i ~ ••• 1;,i bK i (8 ) ~,, ~ ••• n~::ip>iJ (9) JihkJ::t ';,i ,,~,r 1, (,)~J::i,, i1 'iJ~, n~

•••iJ JKiiii1tli i ' ~pi p hD 'ii~~ii ~lii~~ h~ ~p i p1 ~ h~~ ~7 ~iKitl Ji'.:l i T'Jt!)7 1~:i ,, 1 ::i ~::i Jtl i17~i ~->(10) ••• t1 i ••• i,,~, ... l'~';,n,j(wi) (11 ) ••• l••·· 76.

TEXT 9

Hark\ Harle\ hear the cry (2) of the weak who are crushed; the

cry ef men who (3) contend in battle, the cry of impious women who litter curses and (4) imprecations and who afflict this body of Mahlephuna. son of Dadia (5) and Yazduyeh daughter of Rashnuyeh, their male offspring and

female offspring. (6) Azdai, Yazrun, Yaqrun, great Prial, Sahtiel have

descended upon them. They have seized them, they have taken them - ( 7) by

the tresses of the hair of their heads and have shattered their high horns; he has laid hold of the locks of their heads (8) and said •••• "ffeJnul the curses you have pronounced against Mahlaphuna son of Dadar and Yazduyeh

daughter of Rashnuyeh and their male offspring and their tfemaliJ offspring

(9) ••••••• Annul the curses against Quqai daughter of Atruga, against

Papruyeh daughter of Quqai and against Mehruaan son of••••••" (10) They

said to him, "Because of the pains of our heart and because of bitterness

we cursed ••• " (11) "I have taken you prisoners ••• "

Exterior

This belongs to the /fti/metary 77.

10.

;--. 7~p ~:ntbt:J i,~p (2) 'l;, }tp ., ~:nt.J nEJ 11::iti1'nil ., , :-i,.,1il11 ~n ,oi

K"~.J 9 7~p ~J~ppp::i 1" ~~ .J1 (3) ~.,i~Jl 7 ~p1 ~"ijh "h1 ~ "W7il

"~iT}\ l"il "1'7~ J'l"iD (4) 1~ J":Jb1 J~£)~:J 7::> 1 J~tl ., ~7i ~h~ ".Ji l<'r J"J"t)i101 (5) ?"Ytiil01 ?"Y~E) 1i1 ~Ji ?"Yi::i ]1ip~.,, ]1i1T .,, - ~ll.:)1 ~b~,, 1.,n., ~w .,,::i l"il'~J;p ,~Jn, l" il "~ ., ,, ~.,,p,,p::i -71 <: ~,~>1"7 ib~ , l" il "~~ ., , , l"il" ~"T .J b1 ~, ••• ::i (6) l".'.l'i -,i11 (7) ~i ~i b Q'' bi J" .J) t17 ],Cl971 1' ::l":J j b il?~,~~1 J"h-0~ -,~.J "t, r.n p ::i "7~111 J UI~ ••• (1 :) 1;, J ibtn l "J '{:)7 , l "..Ji~T 1 1~::i.:i -ilb1 1?"9)~~, ,y, (8) 7"Y(i~, 11:) p~ .,, 111,r~.,, ., ~,r~::i J"::l l" il7 1:J ~11~b11;, ,,::i j b Ji Jtl~n;p ~, i17 p::i ·n), ~., -w ., n, ,.,,ti ~h ".Ji i !\~i7) jb (9) 1"11~~,, ~b91 ~JRi RI1b 17 lb l'I1ti~,,

-:JJ l ~7:J~71 ::JEJ7i lt ' ;-i~=j ~n(~i7) Jb1 il?i " 1' ••• j b ~11"71 \l/ i

-"11 ~ OilV:1 h~tl~71 J "lu " .- (10) ~.lltl 1~ Jb (1~.,i~ii'J> l7.) ~t, 71

'RO~ ~7~7bJ ~n~ "ilb ~ ., O~bi ~ ., ~ h~.J ~ n~.J ~ ~'0~ ••• ~' i:J 1111~.,, ,~,r~ • ,v::i 11 ::iti> (11) -~nil~, ~.,,o/ ~,, ~n~o,, -n i1~ 7 1P1t1~,1 }\J1~t)i1;, 1' ' • • • no, ••• ?'9EJ iii 7'9iEJ 1 l rip~.,, -,, J'i17 (i::i> (12) J".J'Jin::i;;, ::i.,n, ~"YTJ~71 ~7~?l ~Y 11 ::ib~ -1~0 79 l".J' i~i~wy, J"J'::i,n::iy, J"nY r-n "iil. ~o~::i :3> ~n ·ti J"il" , ~n 79 "~.J ~.J n~~ 11 ::ib~nn~ ,7 ~.,,tl~71 ~n~ti i7 l'il"~

7"!1'.JiJ tJ 1 J lD 77.) 7"9itt7 O'l t7 J ~ :Ji:11 l\ "imr.7 1"J"il1 (1 3) Kb7K

l~ K1JKl K"i~ "b 1••• )b Kh~~ i7 K"iW K~~K7b )1hKJi KJK7b

<1) b i m;)i • • • • 78.

TEXT 10

Let there be healing for Htatbun daughter of Nanai. Hark~ (2)

Hark\ I hear the cry of the weak who are crushed and of warriors (3) who contend in battle., the cry of impious women who eurse, work witchcraf't and bring affliction. (4) Azdai and Yazdrun and Yaqrun., Prial the great. and Rophiel and Sahtiel (5) have descended upon them and seized them by • the locks of their heads and have shattered their lofty horns on their heads and have grasped them (6) by the•••• of hair of their heads and said to them: "J!:nnug the curses you have uttered." They said to him., "Because of the pain in our heart we curse and because of the bitterness of our (7) palate we deer ee and curse." Is aid to ,/_thei/ "I have taken you prisoners and I adjure you by Azdai and Yazdrun and Yaq,['°run and P_yiel and (8) Urpaiel and Sa~tiel to annul Lfhe cursey and release A~tatbun from all curses that you have pronouncea: from eurse of father and mother which you have uttered; from (9) J.cuiJse of prostitute and fetus, from ••• and from cur£siJ of brothers who do not divide eqgitabli7., from f_cuf/se (10) of Shishin which he has pronounced in the name of image spirits ••• Thou art the physiciam, thou art the physician who heals with the word; heal the curses which have ffieen uttered againsg Ahtaffibu:i/ in the name of Azda.i and Yazdrun and Yaqrun and Priel and Urpiel •••• curses which have been pronounced against Ahtatbun. (11) I seat myself on a rock that is not broken and I write (12) all the curses £oi/ a new bowl; I sit, and I write and I send to their authors the curses which were uttered against Ahtatbun daughter of Nanai., to their senders, (13) that they may release and bless in the name of Shriel the angel., in the name of the angel Barkiel. Ye angels, annul the curses from ••• the man is delivered £rom ••• 79 .

COMMENTARY ON TEXT 10

9 . 11 brother s 11 : the thought of dividing the inheritance unfairly ,

o r r efusing to divide, occurs in Luke 12: 15 .

10. 11 image-spir i t s 11 : the wo rd is consistently u s e d in t he Peshitta

f or idols and i dol a try . Cf. AIT P• 72.

12. Th is passage may suggest t he circumstances of t he wr iting of

t he bowl . Mo re light is needed on t he pr axis accompanying the

wr iting of the incant a tion , t hough this passage , and t he very fact

of the writ ten incant a tion suggest t hat the writing of the c har m

was the essentia l thing. 80.

11.

-oy, (3) ~,:i.,n, ~,,} ~,,,, ~n(,:i,) (2) il <1?"yi1n ~n , (01 1(

~,:i,~ Jb ,,:i~w, r..i , ::i Rr.i ,.,p (4) fi:i.,,~; ~~~~ XjJt.:,, ~n~,p

(6) XJi ~~Jj b~JJ ,n ~J~ n"nY RiilJi Ri,ri (5) ~ "ilYpi

-"b7 (7) xn,:i (,> n,~r.i ~:i,~ ;yn,n~, 1in7~ ~.,,n, ~''Rbip -7 1(,n-, l\nir..i1 R'1?,::rn:i1;,, 1,ji('.'.lJ ~,'17 , ~7, 1,.,l(TRi 7R:J -i(nl( J ~":J1ii17 ~'.'.lJ 79 ~1;,nWYi ~7.:l~i1 1 (,;i l(r..i ,p (8) ::l~.'Pb i,,~7, Jin~ J:J R'OiJJ1;,i Ji'l\~'R)~ ' ID ip.'.11;,i (9) •••7 Ji'

P"~n}\r.i ,p mc1~JlnY 1 • •• (10) ••• 1 ,,Rnl\:i:i t:Ji R.'.l'T

•.• (11) ••• (~T~i l'Tl(il:,) n'nR 1il~7.:l 7Y R'ibR i nl\il~nRnny,,

~"7"ibRi 0l(1K~ n.'.lJ 1;,y Jin~1;,n Y iilRb 79 JilR jitlXi ••• nx -~J~ir..iR i JX.'.l'iiln7 ~r~, J'TRil ••• ,~r.i~J n.,,r..i~, (12) ;,:i (13) RQ)iR 1,:i,R7~ 1,,nn 9.'.l 0~1~, l('jJJ 1,:i,biln 7Y Jil'?

l(' J l(77.:l ; ., ~ ,,, 1;, ' YVJ '.JJ 1;, ":srrilbi 1;, "Y' ~iii l\b,ib 17.:l) ~, J R'?b ,~r..i,w ... K.,,r..i~, (14) 1,:i,l\7R 1,mi: Rb , l(ibJb iP:ii),(b> ~n~1;,ni l(1'T7 ;,,~J~~ ,~, ••• 1;, 11.'.1~1;,Jpj, K''RiJij RiJl

7Y Ji17l(.'.lir.i~, 7~ J1JJ1;,i (15) ~Ji ~.'.lii~" 79 ~.,,~, ~,,n,9 R1,ilj1- ~,n:i, Rnl\JJW 7i179 ,,J.,n ., ••• l\T~i J"TXil JiiDJ'n -i9 JiJ.,~7 y J~i~.'.19.'.li l( i'Oi (16) W"bR~ JiJ.,~79 Ji1iJyji

~.'.litii ~Jjt)J RJ~J ~"l7nyJi Ki"T l\Ji ~l~n:i i1J"iil1Tb1 ~.,,n

-lt)l1;,•i ~'?J'ni,) K":J1~l>1 (17) ~::i ~:i J1J"1'79 (!)1;,.,l1;,ny.:i, J'JRi ~'"ii ~.,., ~nn ~"bin X"j?biYJ 1i:i.'.lii~Y.'.li JiJ"~1l"7J 1,:i 81.

TEXT 11

Mj_a.y thiJre be h£eiJling (2) for the house end dwelling and mansion

(3) and threshold and good residence where resides (4) Qayuma son of Marshabur.

From the seven firmaments of (5) i llumination and light I have come. I an

Nbat, Nbat the great Pri(6)mordial One whom Life has sent, and I have come against the seven masters £o!7 the house (7) to tum away their magie arts, to confuse their work, to destroy lJ.heiiJ imaginations, to restrain(8) their

stature which is high, because they were sent against the sons to destroy their house •••• (9) to pierce their /_eyi]s, to smite their daughters , to do great damage in their houses (lo) •••• their bodies a re bent and not straight­ ened out. They said, "Vlhy have you been sent against the sons of men?" They

said to me, "/J.n all (12) you have said, we will hearken to yoiJ•••• This secret do not reveal to us." I said to them, "If you harm the sons of men,

there will be sent against you r£oyr (13) angels from on high: Rahziel, • Mahziel, Kabshiel, and Dushiel: the angels, the angels have come against • you from on high." (14) They said, " •••thy name, a strange being, we will

receive your ••• because of the splendor of th~ three Uthras who live by

the great Jordan (15) and we will no-t deceive you." And I said to them, ttif

you will renounce -this secret ••• There moves over you the great shekinah of the light, (16) the Sun and the Moon are moved against you, the Uthras who watch over the great circle of light move against you, the gate shall be

closed to you on the east and the west, the gate of the north and the south shall be closed against you (17) and you shall be seized by the feet and

hurled into the deep pits beneath." Life is vict orious •• • 82.

COMMENTARY ON TEXT 11

5. 11 Nbat 11 : The book of the Great Nbat is the fourteenth book

of the Ginza Rba, MM II: p. 224; DA:p. 42.

10-17. The conve rsation between the magician and the evil powers

reveals the confide nt t one o:f tl1e ma gician.

14. 11 Uthr as 11 used only of beneficent beings, life-giving and life­

su sta i n ing spirits, MM II: pp . 94-95 .

11 Jordan 11 : a pparently not the Jor of Pale stine. See the

note in MM II: pp. xxiv-xxv. 12.

i1Ji~ '> :J1;, i11;,., , ;,n Ki11t:J .'.l1 Knm,il Kill'ii (2) Kli (i o~) K" '>il1 Kb,w:.i ,il::i, Kh l ~ ,~ (4) i :l ~p~~ , 01 nl~"lYJ1;,, ~1;,J'>i11;,1 ~i11 1 ( 3)

~hK:l1j? l (5) J1 N0:!1 ~PiJ '>T J1il'> K.:J:21 1lR i K1J l"l :J l~'llt Y l"il"Ri:J 1t:J i "i?1;,11 l"il"~,~, ~ ~.,,~, J"il,,~ 1,nR l ~"1"i1K1

'> Kb1p K":li1i ~""i11 K1;, K1;,b1 Kib '> b J~l ::i, K::li b1~ JKl:l (6) - - b h ":l1 K'>i'>Il K'>b '> n,n, K:i, ,., Jj'>j~ K"1"?PK (7) K"1'0Y ... K~il) K?:9 K'>i'> O:S,, (8) K'>'> K?Y K'>i1 K7:9 K"i'O>' Kl K:ll1:lK Ki1K1;,K Ki Ki '> OY K""K? :9 K'> i Jh:J K'>i'>O:S,, K'>'> Knn R'> ilK?:9 K~i"O)Y K'>'> lb

••• '> 0>7 t .,., ~ b (9) l'PiJ'>mJ

~h l ,J ,::i (5) Rpb ,c (4) 1 ••• oi (3) ill"l K'>) (2) -1 Ki~Kl 1il (6) 84.

TEXT 12

This is the guardian (2) of the dwelling (3) of s ••• (4) of Sume.qa (5) son of

Kusenta

Interior

In the name of Life may there be healing (2) magical equipment, seal­

ing and guarding for the house (3) and dwelling and mansion and edifice of

Sumaqa son of (4) Kushenta and Bhar-Ezag daughter of Kuar-Anushand their male • offspring and female (5) offspring and all their livestock with cloven hoofs

and without cloven hoofs. (6) The malediction of the great name, the male­

diction of the utterance and word of the great primordial Lifel•••• Bound are the (7) keys of the dwelling of Yurba, sealed are the doors of the house

of the Lord God Abugbanai (8) Bound are the upper dei/Jii/s, b/_oui/d are the intermediate deities, bound are the lower deities, bound are the upper image

spirits, bound are the (9) intermediate image spirits, boffin.fl••••

Exterior C 1- il,IBlIT RY o: TEXT 12

7. 11 Yu r ba 11 • Consider ed by Mandaeans to be of the powe r s of

darkness . Cf. I-lMII , PP • 265 - 269 .

8 . 11 deities 11 • An examp l e of the deter ioration of a deity into

an inferior evil being . 86.

13 .

(3) ~' ~ii1 1,n,,1~b, 1,n,, ~ (20 7,no,0Jb1 1,n,o,oJ ~bn~,n, ~' Wii1 (4) ~'i1i1b ~')~bn1 , ~'JiJ ~J~~, (3) - J'in, 7,n , ~, ~bn7n1 ~'~ii1 (5) ~'Jib 1'in1, J'n,~,

7,n ••• J b1 1,n , o, J (6) J1h'bii1 J1 h ' b'10 ~')~W '7 ~'iJl1 ~' Wii1 ~)1b1 (7) ~:lib1 ~' Wii1 7,n, £) b1 1,n, , t:i!)

(8) ~ ' ~ )J ~ ')~ n,, ~h~ ' Ji- i1h~'1i r. ,:i,~,- ' ~ ii1 ~'b'n,

~'P'.il , ~'n1ti1 ' , :i 1,n ,1Vt::ib i 1,n,,1127!1 1t:) n;1p11

~h ~17 1'(171J1 K'7>~~:i (9) ~')~10 1 ~'J'D;l ~'7lil1

(10) }C J, i11 ~, ,:i,1 1 ii1,i::n 1'n~pn}t' ~n1t1n ~ 1(fll( '),1 ,

-Ti1nb1 1 ~ii1'1 nl7• 1 }Ci• •• }C 'i:lhb11 ~h~b~ ••• ~ 'i~Jhbi

••• bi ~' ~ii1 inb1~ • •• ~ ' ~ ii1 (11) ~'ilt ii1i K'b7i1:l ~,

(12) ~, ii1 ~'i:11l i bi:l ~' W) ~7 1 ~' ~) Y 1b1J ~'i(2 11J

K~1 7hb7 ~, i1 ~7~P 1,:i ••• ~J~il ~ibJi ~n, ••• ,n~, ... ,.n , TEXT 13

You are broken and shattered (2) you are broken and annulled, ye charms (3) of seven fortresses, you of eight cities, (4) ye enchantments . - of three hundred and sixty two sa tra.pies, ( 5) ye enchantments of three

hundred and sixty two languages. Ye are closed up, ye are banned (6) ye

are broken and shJ.a.tteiJed ye are broken and annulled ye enchan-bn.ents of

the west (7) and of the east, of the north and of the south, ye enchant­ ments of the four corners of the house and of the eight extremities (8)

of the firmamenffi. Ye are anyulled and foiled evil ones new and old, ye spheres tu med baek and useless bases £or the earti/ ( 9) and all ye curses­ and ince.ffitations iJew and old, all ye works of darkness (10) that are shut out •• • the day and those that are shut out ••• • and the portion of the month

and those who appear in dreams, in hallucinations (11) the witchcrafts •••

the sorcerers ••• men in the form of women and to women in the form of men,

sorcerers (12) ••• sorcerers 'Who follow the funeral processions, sorcerers

who come (13) ••• who •••• and may there be healing •••

Exterior 88.

cm. ~NT RY ON TEXT 13

4 . 11 thr ee hundred .•• 11 Fo r the historical data, see Pa t on,

Esther, ICC, pp. 123-124, and Ma rcus, J osephus, J ewish

Antiquities , VI, pp . 296-97 . :tfotice also 360 11 broods 11

of the Lilith in Montgomery I s text 38 :5 ,6, ll. Three hundred

sixty is the number of da ys in t he Mandaean year. The

same number is g iven to spirits who created and who govern

t he mat erial world . See MM II, p. 251.

8 . 11 bases ••• 11 See Pognon , OK, pp . 79-60 and MM II, PP• 253-

255, fo r details of Mandaean cosmogony.

11 . 11 men .•• 11 See AIT, p . 82 , fo r literature and discussion of

incubae and succubae . ~U~CCLl (£1) _!:Q••• ~CLL,l (z1) ••• 4d~41:aoc~~ acG~ u~ccLl LQ, .aud,;. ~G u~ccLl L L~ ~L- 4~Q~c~ ~cu~ccLl L~UGcuLl w~L,uLl 4c,~ La~ l LQl 4~ 4c~ ,~ ~LLU~ccLl ~cc~o,~u~ co~u~ cc 49··· (11) ••• u~ccLl h- Ll ~q c,~ QlQU~CCLl (01) ···~tcL! LlWLL,~ LCLU ~CCL! ~LLL­ CCL! (s) LQ ••• CCL! LLOL4, ~ ~~4U~CCL! LQ4L~ IL~U~CcLl a~! LQlC ~ l lCC~U~CCL! LlCLC,~ l CC~CU~ CCL! L~Q CL,~ ~Q CU~­ ~~4C L~, i ~4c~~u ~4~,cLl La~l Leo,~ (e) co, ~u ~4~L,cL! L­ ~L4 u ~4~ ,CL4 La~! L~LL LdLLcic~ (l) LL4~U ~4~ ,cL! La~! ~4 a~! LLC4~U L~~d, ~u (9) ~4~,cLl L~4 a~! LlCL~ LQC~U 4,G~U LCQ, ~U LLCQ, ~U (g) LLC O, i c, ~,~ LLC ~, , ~ 4~4,G,~ L­

(£) LQ4 Q L~L~ CCL! L~ 4 L~CL~CCL! (t) L~4 ~~lCLU~CCLl LL­ ~O LU~ UW L,4W 4L~CLLL (z) GU COL,LLL ~4, 4 A4 am4~ccLl

·~ 90 .

'.I.EXT 14

' Let there be salvation f'or Denduk (2) daughter of' Kosriduk. A curse ( ?) on him who sent you and (3) directed you and upon him who loves you (4) and upon her who loves you, upon her who taught and proved you, yea upon her 'Who proved, (5) upon her who desires to prove and those who desire to instruct, and upon 'Whatsoever woman who gives you food and drink

(6) and upon whatsoever woman who bas brought to you a marriage-portion and a part and upon the woman who has brought to you a gift and an of'feri ng

(7) upon whatsoever woman who has put a garment on you, whoever has (8) clothed you, who has bought and sold you, whoever worked for you (9) ••• who has stripped you, who has named you, who has invited you (lo) ••• who has admonished you, has sent you, who has tested you with temptaffiions •••• (11) ••..J ... You have been turned away, you belong to the wicked one and whoever ••• (12) ••• the woman who has beaten you and hurled you (13) who •••• the image-apirita. 91 .

OOMME:rTTARY ON TEXT 14

2. 11 curse ••• 11 The idea of a curse or ma lediction seems to be

required by t he context . The root is not clear: Pognon

suggests the Hebrew

This text, I t hin.I{ , does not have close parallels with any thus

f ar published. It emphasixes the wide variety i n tbe motifs

which are adopted to express t he idea of repe l ling and ex­

orcizing demons . 92 .

15.

R'i7~7~ RJ~'1p, J1.'.J'7'b1 ~nK~ 17 (2) ~''i711 ~.'.J'1.'.J ;,,' ••• ~ (4) Kh~'iP~ K'7Jpb1 ~n~~ 17 ~,7 ... b'J K'lOb KpiJ~ (3) ~1bi7 (5) 1'T1' i7J ~, n ,n ~b1 WJ Kino~ ••• ) ~b,~J ~i1~7~ ,,J - - b1 ~,noy, (6) ~,,.:JY1 ii7~7~ 1K?Y1 , ~b ••• 7b lb ~o~ , ~n ,,, (7) ,,,,~, iJ ,,,~ ~ ~n~ JY.'.J n'J ••• iJ Fi~KTi 71~.lbK ~)' ~n~,,p, ~n(~>~ ,, ···1''0K n19J iJ ,,,nyriJ K'?'17 ~n , 1p1 ~' IDii7 7Y Ki,~ ,,~y l:\nKi1'b ?Y (8) Kn~'iP~ , ~~ , i7i ~b ;~

(9) ~'?'b 71 .E);,,' K.'.J1 1 i7 ?>1 Ki ,i7J 71 :9 l01;7?37 ~ ••• O Q~ !JY 7:9 Kn~~,7 K.'.J'~Y );\J ••• J'iP ?Y l'i7'KiKb 7Y Rn~'J01 ~nR~YJ

Km( 'iP1 1' ~Ji l\m\°t:ii? (10) ~n~il-tb 7!7 ~mPip~ ~.'.J ' .E)Y 1 l:\i~b

-~~7 1 ~i1.:JYi ~i7~7R OKi,p O' j?1?1J 7~, '1~?Y 7'~n9h ~~~ Ji , i ,r7, Rn'J71 ~'0);\ n'J ,J 1ii7YT1.:J (11) ~,, ,,;,.:J ~'7 1~

-J1i17(; ~K'~b7, 'Kbi77, .. ~nKJJ7"1 '}(JJ71 ••• 1'b n'J 1~0~1,.:J (12) , ~.l'b ~.l'J 7i ..• ,~x ... b7~ ~,,n:911 K'7Ji7R ••• {')~n~' )-< ••• Kb ,m );\.'.J 7b ••• ~; ~b1 J ••• KO~ i ••• ~i7 ' i ~ibi7 J'TRi7J

n,~

Interior

The curses are tuffeed aiJay, turned baek, and repelled (2) and your words of incantation, deities who walk on the earth ••• the curses and they

receive the incantations, (4) each deity in the name •••the evil spirit in

the name. You will come with this (5) wine, and perfume and myrtle from ••••

which is upon you; the deith and the temple-spirit (6) the evil spirit which

is from him, because of Zapeh son or •••• Apadoi, son of Dawiwi (7) the in•

cantation upon me, Kuzehuroi, son of B£at-Asig••• the curses and incantations

are reversed upon their sender, the incantations (8) are turned back to the

women who sent them, the annulment is turned back on the sorcerers, the ••••

is tufJn.eiJ back on the time, the light is turned back on the darkness, the flood (9) is turned back on the fire, evil things on their owners, ••••the

curses are turned be.ck on the one who sent them and the incantations are

returned to the women who uttered them (10) his own curses and his own in­

cantations will be turned back upon himself and upon eaeh one who stands

before the deity and image-spirit and who cursed me ••• (11) Kuzehuroi son

of Bat-Asia., and my house, my wife Kurasan •• •• my sons, my daughters, my

father-in-law, my we.te£r an§l my livestock •••• (12) on this wine, per.lfumiJ •••• and myrtle ••• in the name of ••• the angel ••• and I said

Exterior

••••and the image-spirits which are beneath you and may there be salvation

for Kuzehuroi son of Bat-Asia. 94.

om 00. TARY 01 TEXT 15

5. 11 myrtl e 11 : s ee AIT, p . 18 1. See a lso t he f requent ref erences t o

my rtle i n .MMII, espe c ially pp . 121-2 and 178-9 . The myrtle

wr eat h is looked upon a s the bestower of health and vigor.

Compare also t he interesting collocation of wine , per~~me, and

myrtle i n the ritual describe d i n -ur, pp . 205-209 .

11 t emple-spi rit 11 : Sume rian e-ieur means 11 house of t he mountain 11

wh ich is equ ivalent to "shrine 11 • I n t he bowls it is pract ically the equival ent of ic,~, . Cf . Go rdon, 0 rientalia, 10, P • 276.

7. 11 son of Ba t-Asia . 11 In fandaea.'1. holy books an d ri tea, the mother• s

name , not the father ' s , is mentioned . See :MM II, PP • 26-27, and

AIT, PP • 49-50.

8 . 11 annul ment 11: in · i b l i ca l Aramaic the root has the meaning 11 i nter­

pret11, 11 i nterpreta tion 11 •

10 . 11 who cu r sed me •• 11 The ending in"1n. appea rs to be the 3 pl. f . pf .

Cf . MG, pp . 223-4 . (£) ~~ (3) dLCLc. ~

(1) 4c)c.u

CL l cit CUil.!.l.c.~ •••QL!L! AL Uc.QLLl L4Uc. ~UQLl L4UL~QL1 L4U~ Ll Q~lL~ ~c.C~c.­

~04duL! Qc.CL! ~OLL J.~c.Cc.CL!L!LU~ L!Uc.d~ ~ Le,~ AL!L~c.CL1 ~l u··· Q~U~ LQL!c. ~U~ LL! ~LC~ 4C~L Q! LA(CLLL cyu COLc.LLL AOc.L~ Q~

••• ~ Cc. ~ c.~ L!4!4 , ~ AG,Cc.~ LOL~C, ~ C~Q4c. ~ (11) CL41.!c.l 4L­

LLL GU CQLc.LLL (01) AOc.L,ULl LQOLc.ULl GC ,L,UL! LQ CLc.ULl AO,Lc.~ ~o,L~ Loc o~L cc. ~"~ QC4c.~ ···{c:;c~L Ql GtLL! ~L,c~

~u ~ CL~··· LQ ~J.,~ AO,L,~ LQC,~ L~QL,~ QC4c.~ a,c~u~ (s)

GG L,L,O ,LLC~ LC~ Ll.! c.c.~ AO,L,UL1 (g) LQOL,UL1 L!L~ ,~ L!LA­ LC,L!LU L!L~, ~ 4LG,~ (l) ~CLL~,CL1 4CLJ.~ -LQ, ~ dL,Lc.~ -LLQ,L!- 4,~ LAG@d~ CL CAU~ (g) QL LLU A4 !4~4 Q! !4'4~ ~L ~L!LLl

Q~QCLU~ L~4 QLL~ L4,UC~ (s) Qa~du~ A.1.,4 ···G,4 A4 QLL !4,­

L~ (£) G ~~ L~U~ Gld L!L~,~ ~.1.4 aQLL ooLL A4 (v) ,~Q~ ~4,ucw

A4 !4~4~ LA!4~1.!~ CCG~,cL! (3) 4t4~4~U~ L4CC ~L A4~,cLl G - 96.

TEXT 16

On the rock •••• (2 ) ••••and may he who annuls and s he who annuls

curses pr evail ove r youl ( )) Get out , ye so rce r e r s , be gone , descend

upon, descend upon (4) the sea that ca~not be c r ossed and on the in­

accessible mountains . (5) Go •• • fall on a rocky mountain and be

s hattered like a r otten egg (6) on a r ock f rom a r ock~ Their wicked­

nes s has become col d(?) . Be disgr aced , you sorcerers l May (7) your

temple be like a pitc her of cold water wh ich has been cast into the

Pirawis of t he gr eat J or dan of Life . You are bound (8) and tied

sorcerer s and sorce ress es , •••••• e ndowed with the evil eye ; they are

bound who are wicked and who utter evil wo rds . (9) The y are bound,

the men ; they a r e bound , the women •••••• The evi l wo r ds •••o ut of t he

body of Denduk daught er of Kos r iduk (10) ye a r e bound a.nd t i ed; ye a re

bound and double bound •••• evil ones , with r oll ing orbs (?) , untrust­

wo rthy bases , (11) a ll the cur ses and calam i ties of darkness away f rom

Defnduk day7ghter of Kosriduk . He is bound f rom whom ye have gone up,

(12) your weapon is f r ustrat ed , t he new and old : i t is cast behind

you ••••may you command and not be obeyed nor appear no r hear. You r

eyes are blind and cann ot see .

Exterior

/JliJis ffie longs to7 the cemetery. 97 .

COMdENTARY ON TEXT 16

5. 11 a nd be shattered ... 11 Montgome r y, AI'r, P• 299 , an d Pognon

Il-iCK , p . 294s take pc ,!) as t he root. If the form is the

Etp . i mpv. the ending is unusual. Cf . MG , P• 229, and

MLBT: p . 42. I f the f orm is a perfect, it wou ld be f . pl.

The text is illegible fo r the space of about seven letters

preceding 7, !) and it is uncertain wheth er 7' !l is a complete

form . Hence it is i mpossible to be sure of the parallelism.

The text mi ght read 11 they have cast t hemselves ••• and have been

s hattered ••• 11

6. 11 in cold •• 11 See Pognon I s remark s DvIC K, p . 91 .

7. 11 Pirawis ••• 11 The beth has assimilated to the following !) •

Cf. MG , pp. 47-8. See 11 Piriawis 11 in MM II, PP • 102 and 305, and

Po gnon I s note, IMCK, pp. 96 -7. 11 Jordan11 does not r efer to

J or dan of . Compare t he usage in DA, p. 6.

8 . 11 evil eye ••• 11 See Pognon 1 s note, D·'!CK , pp . 91-2. Cf. also

BDB, c,, and . 15 : 12. The win.'k: or f lash of t he eye could

be the gesture, providing semantic basis fo r apparent meaning

for whic h Pognon arg,ues.

12. "appear •• 11 If the form be taken as Etp., 11 appea r (in the guise

of ) •• 11 , it would fit t he context he re. See J a s t row, Diction~y.,

p . 313. Po gnon arg,-1es the.t t he magician put down the wrong

word. 98 .

17.

' Kl ~1l 1J ,ip ,p (3) Jb KnK '1PK 1 ini~,, (2) K'ilKi, Kj,,~

(5) 7Kp1 Kl Kb~1 i7Kp 7Kp J1'Kl~ Jb1 ' ~l Kl (4) nKj K' j 1

f 1 KJ ~ipJ (6) ~'ni1Kl1 l'~~ li K'1J1l7Ky 1 K'1)n'b1 K' 7Kil

-~Kc, JK E' ~Kj 'Kb1 (7) JKW,JKb 1 Kt,i71 KnK 'l,'~T K' Wl, 7Kp

J1iKTK'1 (8) ' K1TK l'~'K7Y h'Ml K'JK1 K1lE J'TKilJ lKl' J'l'J ' Ol 7'l'~'il0 ? 'Yt'.)i10 1 ?'KEi1Y1 KJi ? 'Y1E1 J11KyK '1 iK)h1 l'~i1 1bi ~,,p,,pj, l'i1'K~,,, l'i1'~'Tl~bi K'p,yJ (9)

1'il'~ 'i1 l'ilK'TlKbi K'PiYJ l'l'iKlb1 KbKii (10) l''Kl1~p

nKJ K'JK? K'nt'.)K7i 7,,J (11) K'?iKbK 1 l''Kilibi K'?Pii yJi

JK~l'i1i K1Kib Jb1 J'l~K7 1 JY71 KJ'j Jb i17KibKi ' Kl ~3

• VT.l 1'~7 Kl'b1b1 l'~'K7 n'J~K ~'?KliKb~i J'lt'.)K7i J'li~Tl

-i KJi ?'YiE1 ]iipK 'i (13) Ki'1 ]1iTK'1 ~,,, ' Kii~ OiWJ KnK~ ,, ,,~ Jb R'JK7 n,p,~~ ,n, ~,, ~ ,n, 7'Y~'i10i ? 'YEii

KbY i KJKi ~hKt, 17 J7.i i l'h~K7i J'i1? i~ Kn~( 'iPK i pi~ 'l (14)

KhJti1 (15) Kn~ ,, Jbi Kn i bK T1 ih'lKT i Kht'.) '17 Jbi ~' t'.) '17, -t'.)'17 Jb'l ill'b il? 'Tl il1l~1 1il~ 'l Ki'lYi Kht'.) '1 7 Jbi Kl1 ' 7 '1 ~ i

(16) i ,,::im, ,, Jbi lP iKiil Jb l\nttr ,~:l lK7.&, ~,, ~ 'ilKi ~n

-ibK?WKi K' i ~'llE i ~'ii~Y ~j , J Ji~'ip~ 'l Ji~K7i ~'ii~il'J'l -K'il'b K' OK K7K7b:l ~h~'il'b J'il?'l~ K' OKbi ~'OK 11 Kl K Jil

-i ~ ' J 7 ~'i1Kil'J i ~ 'iJi1 ~' i ~l 71 Kh~ ~i7i ~7K7bJ (17) ~ll

-7j:)7 l'l~:l i Oli l!J i i1 j')~ .) ~ t{ ' :JK7 ~(~ l\ i,,.)J Jii17j:) ,~~,,

i1h K.'.l J7i illJ?i C' JK il i i T7i ' Kp ip1;, (18) ·1~~~ ~1;, 1 · KnK~ i7 l'M 7'YK~ , , , K::ii 7'YiK~, 11,pK 'i 7,,r~,, ' Ki TK c , w::i K'i'CK i

p1;, l ''lt'.)K7i n~~i, J'l'JKC i (19) l'l'~ii10 n~ JK , , ~t,ilO i 1 99.

TEXT 17

Turned away and repelled (2) are the cu rses and incantations from (3) Quqai son of Gushnal and Abi daughter of (4) Nanai and f r om their sons. Harld the sound I hear is t he cry of t he ( 5) weak who are c rushed and the cry of men who strive and go down (6) into battle and the c r y of impious women who cursed and who a fflict

(7) and practice sorcery and inau r e this body of Abi . There have gone down against them Azdai, and (8 ) Yazarun and Yaqarun and the great Prael and Urpael and Sahtael. And he has seized them , has (9) taken them by t he locks of the hair of their heads and by the t r esses (10) of their pates and he has b roken their horns tfiat were high; he has bound t hem by the locks of the hair of t heir head and the tresses of their pates . And he said to them ( 11) 11Re rn ove what you have cursed against Abi daughter of Nanai. 11 And t he y said to him , 11 Because of the pain in our heart we cu rse and because of the bitterness of ou r palates ( 12) we ban and c u r se J1 And I said to them , 11 I have made you s we ar and I ad jure you in the name of the demon Azdai and the demon Yazrun, and Yaqrun (13) and Gr eat Priel and Rupael and Sahitael that you free and r elease Abi f rom all cu r ses ( 14) s._r1d incantations that you have cursed, and f rom curses of f athe r and mother who curse and f r om curse of harlot and singing-girl and from curse of

(15) the grea t Lady and fetus and f rom curse of hirel ing and em­ ployer who steals h is wage f rom hi m and from curse of brothers who do not d i vide aright ( the inheritance) among themselves and f rom

Ya hbwi (16) and aindadwi who curse a nd enchant in the name of temple­ s pirits and idol spirits and have worked . Thou a r t t he heale r who heals all wounds (17) with a wo rd : heal the wounds with the word 100.

17.

, ~p,p1;, K'10~:,1 Kno ,1;, K' OK l l1hK l:l71 i1l J71 K' 1K i1 1T1;,1 ' ~p,p1;,

-1;, ~ 1'il ' ~i K7J 7)7 (20) J'l'ile1Kil7 'l m, ~o::21;,'l i1l :17 1 ~''.ltt l1 'li'1?1

K71 K'nJI ' ,n K7K7 l 7Y, K'~iKJ 'l K'PJK~ , ~'iKW J1l'i11 Kb iljJ'KJ 1;, K'10~1;,, ini~,1;, J'il71j7 (21) J'l'nJKn~, nJh ' K'TKJ

l'l'hiKi~w, ' l.{i~vJb 1'71 ~ii1K!i1 ~n1i1 KO~tj 7>1' t-t ' ::i~, , ' i\j?1p1 -'i11 ~7.:>1;,K J'il'i~b 7~ ' ~p ,p1;, ~,,~~71 ~h~~i7 J'l'h'i~ i (22)

-b 7')i'.'.Ji ::t 'l ~~1'77.:> 7';,i'i'il ( 23) tl 'l tt7:l io,~:n Kj,''.:1Kili 1 ~PiKi?J J'l K''lt,1:\1;,i ~h~ti ,, l'l17'1.'.)7 l'l'l.::lij 'l l'J'liW ~'~t{7~ J'l hl K ~~ Kt;,

Jbi K'JI i1'1KT Jb'l 'Kp 'l p Jb J'lii~ i K' :lK71 (24) ' Kp i pT.;,

-KT h ''.:l Jb 'l K'i'O, (25) h'J Jb i i J l K'i~ 'b ilh~lJ Jb'l illJ

K7 ~0 J'bi l'bK ~ J'

~' 'l:lill{' i:t 'Kj?'lj?

Kn:n, ,::i ' i0 1Zi' 1l 'l .::i

l ':l 1V 1 J hKJ ~ '::lK

i:l ~ 'i11-ti ' ~Oi'(J 'KiKi

•••• 101.

TEXT 17 (continued)

and the curses t hat Ya hbwi and Binda dwi have uttered a gainst Abi and which any have uttered a gainst Abi . Seize and hol d a ll curse s wh ich they have uttered (18) a gainst Quqai and h is wife Abi and his sons and daught e r s and he a l i n the name of Azdai and Yazrun and Yaqrun and g r eat Parael and great Rupael and Sahtael . Thou , seize and (19 ) tak e the c ur ses which t hey have cursed a gainst uqai and his wife Abi and his sons and daughte r s . May he heal t he cu r se wh ich is uttered a gainst Q.uqai a nd his wif e Abi a nd h is son s and daught e r s . And send them ba ck (20) to thei r authors , until they f ree and deliver and bl ess them. On t hat rock ( ?) wh ich is not split I have put it(?). I have s eated myself and I have written ( 2 1) all curses which are ut tered against the house of Q,uqai a nd a gainst i on a new bowl of clay which cannot be annulled and I have dismiss ed them and ( 22) thrown the curses which are uttered a gainst Quqai on t heir aut hors until they f r ee and re l ease and bl ess in the name of (2.3 ) t he ange 1 Sh r ael, and the angel Ba rkael. Ye angels , loosen and bl ess all the curses wh ich are utte r ed against Quqai (24) and .Abi and r emove them from

Quqai and f r om h is wife Ab i and from b is sons and his daughters, as a man is delive r e d from prison ( 25) and f rom armo r y . Amen , amen,

Selah.

Second Panel First Panel l} Yahbwi 1} q,uqai son of

2} son of Duk.ta- 2} Gushnai

J) nosh Bin- )) Abi daughte r of

4) dadwi son of 4) Nanai 5) Dadi Cente r Panel 1) of the gate

2) of t he temp le (?) 5) ... 102.

18. -(3) ,::i 70:>1 i1il:J i fin , ::i 1;, il?'iiln (2) ~nr.in ili }(Nti 1i ~n , o~

-iii i :J K' 1i11;,i (4) ' K!'l3 J 11:J !1Ki1K iliT7i Ki :Jl T'biiil Ki~~ -,p~~ i K'i1'.l ;(!'li~tl i1;,1 (5) 10Kti'"7 ~"l? i ~b_i :.1 t'.J "l7 i ,,oy n~ K"~iKi11 KnK::ip.l (6) K!'lKi!'lOYi i ~,,:i,r ~,,:i,n:J i ~"ilK7~1 Kn ~.,

l bi (7) T"biiil Ki EK il K~iO:> l b K' ~ ":J K"i~J i Yi i ~"~ "YJ - bi DJ liJK~ ., , , ,09 ~nKJJ 1r.i , ~Jl 1~, fiJK"J':Ji R1;,:i,;, fi111 li"K:JK:> K"n7.:>Vb i ~'7~lii ~"~"li (8) JihKn~,o Ktl "l7 li"K R,1:Ji (9) ilh"J Jb K:>' ~Y ~nK 'iP, ~nKtii71 li'KJiiY xw, ~bi -iipi Kii~ WJiJ"Y il!'l ":JJ KJ911;,i:> Jbi T'biiil KiD' iJ Kii0:>1 JKt>K1;,1 '~t'.J ' ~77 R,x~, n,,r.i,,~Kbi (10) n,,,p:)bi l "O.l ~J K:J JK~K71 'l~"K71 ~JKJl n::ipl~i"!'l i'biiil Ki :)K i :J KiiO:> K'7'1? niKb7 ~7 Kb'7~Kbi ' KJ"b (11) ~pi1Kib i ~:>., 9 KtliO:J ~.,7,;7 K"t> "i:) "K~ "~,5 ~n,::i,1 ~nKJJ1;,i FiJ J7 j il iT7i ~,,,, ' K0"77 K"7"1 lb K"PilKibi (12) K'!'lbKWbi K"7tllbi K'E"t>i1i K"i"Tl -Jl lbi 'K!'l ~J:J l bi "K.l :J lbi "KiT l b i T'biii1 ~i DK i J ~tli O:>

(RbitV:J 1> i w,,, (13) JiW:J":J 7Kb i ir7J K"n,::i::i K_:J_Y1 ,,:i Jbi "Kn l'n o,~::i in::i pJ JK!'l ~b~ii Ki:l"T n"n~bKii 7"9iJl K:JK7b1 Kb "!'l i1i (14) Ki"09 Kn~::ipJ K!'lKihOY JK.l Kbn i ~"i:J"T K"ii:JY • Khtli7 K~i~bi Kb "iOi ~iibi K~ "73i ~b"7l~ 0b"?J i Ki "Tl'Y -Y7:J ~hil 'i:7:Ji KJKi1ii11 1' "hb0Ki1 KJ"i.'ti Kht'"J tO "Ki ~n,,px,

,:i KiiO:J Jb ~PW"~ 0 "bJ}!J 1;~7i:l ~.?i:>O~i (15) l(b"lii ~b

K"~ "~J K"~ii1 K!'liJ":JO'bi Kn p~ Kn .,,p pi !D~n T" biiil ~ , ~~ -P' , ~n J"Oi (16) T"biii1 ~i~K , :i ~,,o:i l b~ ., , ::i ~.,, ~::i ,~, -1 nn"J [1bj l b Ki~i'P1i ~nD ii"?,i ~h iJ":l0 ' bi ~J'lt!J i7i ~hD i -"J"P Jbi n i1~ ,::i ~.,~,,,, K!'ll J [lD} ni:J n~i1K fi,r l bi Kii :i TEXT 18

Salvation and protection and sealing (2) may there be to the house and body of Chosroes son of (3) Ap r a-Hormiz, the husband, and to his wife Ahat, daughter of Nastai ( 4) and to Dodaya son of Ahat.

Bound and seized is the mouth and seized is the (5) of the curses, oaths and of deities, male idols and of female

(6) Ishtars , of evil sorceries and wicked practices from Chosroes son of Apra-Horcaiz (7) and f r om his dwelling, mansion and buildings , and f rom bis· sons and from his daughters. Bound a r e the of their mouths, seized are their lips . (8) They are shaken (?) and hobbled; banned are the teeth and deafened the e a rs of the curses and invocations, turned away from the house (9) and body of Ohos roes son of Apra- Hormiz and from all that is in his house . cYtIBHS. Gift and offering are accepted and they appoint it (10) and deliver it to its owner, (author), ray curser who cursed me, Ohos:roes. Averted and far removed (11) f r om me and delivered to its author, to him who curses me; to him and his wife a."11.d his sons and his daughters and the house of him who curses me . They are split, cut, snatched, and estopped and banned (12) and far removed from me Chosroes son of

Ap r a - Honniz and f rom my sons and from my daughters and f rom my house and from everything that is in my bouse . In thy name ! Suppress (13) and tramplfl in the na~7 of the angel iel and male Ramptit a.~d female Ra.mptan. In the name of the sixty male shrine-spirits and the eighty female Ishtars, bound ( 14-) and sea led flnd cut and :muzzle_i7 and encompassed and whipped and blinded ( 'i') and stopped and deafened a r e the curse and invocation and the envious eye of poverty and •••••

Muzzled and stoned (15) and closed are all the evil mouths f rom Chosroes son of Apra-Hormiz. Let there go out invocation and distress and 104 .

18.

T'bii~ ~ j ~~ i J ~i i0~7 07'i~n ~nTiTi (17) ~n i O~ i 0-lX ~~~ :i :11;, , (1:i) :1,, fi1i? i TEXT 18 (continued)

poverty, evil sorceries and evil practices f rom Chosr oes son of

Apra-Hormiz (16) and hatred and knocking and curse and poverty and confusion and 'dickedness from the house of Chosroes from his ,1ife

Ahat , daughter of Masta( i), and Dodaya, son of Ahat, and from his property. And may t he re be salvation and protection for Chosroes son of Apr a -Hormiz and h is wife ai.'1.d hiL~ s_Q/ns and daughters. 106.

19. _.,,.,, l'i71?iJ1 ~:1, 1-Cti ' 1? 1Z1 i ,• .,,.,,, 1i:J1?n, ;:( .'.l ~ili:Jl( ,,oy ,,

l"ID ~h'7'7 hN:7J~n, ~h '7'7 O~i7i1 7'.'.l ~J'bi bi 7'7~ h'J~ N: ~ h~ , fin,K:11 ~n.e:,, Jo,:i, ;,n,~:i:i ~:in~ ,, ~n , 1;,,1;, ~,:i,~r, ~n ~,j

l(~j?~1u , ?(7t}l( l, l(fil)~b, !fil(i n:i N:1'llti1~1 , l\h:J7i1b , :i r,r.i,,;,

_,, Ol(i1;,N:i7 7, 1;,~:i , r.i ibi 7,,~ n,::i ~nKp111 , ~,p,,~, ~p :i ~;,, ~~

-J ' ~i1bh'h1 ~n , , ,, ~'Ji~r, fin ~,:i h:J ~h'7' 7 n~,J~n , Kh '7

~'iilO 7>' t)~7~U'l ~i- ~J1(7b o,,~'iti~pi- ilh'Jiib:li- 7':l'? OHJi~~ -1;,il 7,1;,, :i, n:i J'il(il 1,mc , 1;, ,1;,, }( 'ibiili l( 'i1i1, ~,,,.z7 , ~.,,.,,, - -ilb ,:i i'biii1i- i1ilDi -ilh'~J Jb 1 'hiKtl .E)N: l'Tl(il, Kh '7'7 ON:1 ------'W l( ':J!1N:J1 1J nnN:J::i, i7Jj Jbi ;>71}(1 !'):) ~l"l~ il~ i7H 1%), l(J'l.E)? 10 ·· ~n ~'iit(J~,, 11: ,,,~i11t 1;, o,n, ~tit0 i:i::i 1,, :i ,, ~ti'l l('i pi ~, ~i p i l(h'7'7 O~i7~i1 ON:i7i1 7'h~bib 7':JN:p~ 7'0'l 7ij? -i i10i~ Jb i -i1J~'J'Ji i17J'i1- ili- i N: i ilh'- KJ Jb j?ll:il ih~i pii~i

-JJ Jbi ,1~1 n~ KhR il~ ilil' Jbi N:h:)7i1b i J l''biii11 ~'1~0 ' :J

-Jl(7 Ji7'~ii1'hK7 i Ji'iKO'J Jbi Ji'~Oi~ Jbi Jih~ J :i i Ji'~ 15 o,n,;,, i'DYi 7jt)J'b~ ~bRb'1 JiJ~ii'ilJ~7i ~, 1;,,1;,11i'Rb?'i1

Kh~il~ ffil'i N:h~?ilb iJ Y'biii11 fiJ l( 'J''i i17J'i1 ~ii N: i ~h ' ~J

-b~ 7'biU7 J N:i1~7~ 9'7l 1'l 1 ~hj? 'iY:J fin ~JJi i7J :J i Yi~i hD

-~ finp'TYJ ~n Jj?i.'.li ~'iJ'T ~Il~ ' 7 '7 N:'h~b'l"l'il, N:'h~i'OY 20

~i'P~'i ~Ji nbiw Xi1~7~ 9'7l i'l i i'i~i iJ ~J7b Jib'7~

N:Ol\JJ ok?tt7 J'ilt ii st:t:J 'l O'~p, ,.,,~tri y,,., Yii' y,,., n~~ , ~ ,~ Jbi Kn~1;,i1b ,~ T'biii71 fi.n,K) l b ~p~1b1 ~h'?'7 ~r-~ ~1 'bY - l'J~~~''i1i Ji'~l~ Jbi y,~, n~ ~n~i1N: i11T 2~ 107.

TEXT 19

Fo r the binding of Abugdana king of the devils and great

ruler of all Liliths. (2) I adjure you and I conjure you , Lilith

Haldas and Lilith Taklath, (3) g r anddaughte r of Lilith Zarnai , who

is residing in the house a..nd on the threshold of the house of (4)

Hormiz son of Mah laphta and of' Ahatha daughter of Dade, and who

is s mitin g and (trying to) kill , and striking and (5) throttling

boys and girls. I adjure you and conjure you , Lilith Haldas,

(6) and Lilith Taklath , gr anddaughte r of Lilith Zarnai, that you

be smitten in (7) your i nnermost heart even with the lance of

Qatriawis the monarch who r ules over magica l arts (8) and devils and demons and spirits a..nd curses and liliths. I have written this against you (9) Lilith Haldas and ( with) this I have banished y ou f r om the house and body of Ho?"'miz son of Mahlaphta (10) and

from his spouse Ahatha daught er of Dade and from his sons and daugh- ters. s the demons write (11) a divorce - writ fo r their wives in truth--and they do not return or come back (? )-- here t ( 12 ) Ta.1<:e your writ and receive you r ban, Ha ldas , Li l ith Ha lda s, and flee and get out (13) and be gone and betake yourself a far f r om the hous e and domicile a..nd dwelling and buildings and f r om the couch ( ?) •••

(llJ ) and pillow of Hormiz son ofMablaphta and f r om his spouse

Ahatha daughter of Da de and from their sons (15) and daughte rs and f rom their bed and pillow and you shall not appear to them either in dreams (16 ) of the n i ght o r in visions of the day because the house ( 17) of Hormiz son of Mahlaphta is bound and sealed, his d,1elling , his residence , h is build i ngs, and h is wife Ahatha (18) 108.

T~XT 19 (continued)

daughter of Dade and his sons and daughter s Ln the power of ~i r

Ge lip h the deity • In t hy name (19 ) 1Amaticma-- ha s 1Abarri.agwat • cod , Cod, cod , ya, ya, yad , yad, yat,. yat. ,--(20) bound &"1.d sea led are Lilit hs :nale and f emale by the mi ght of (21) Solomon the king

son of David, a.nd of Sir Ge liph the deity whose name is great and • powerful : (22 ) G-e lipb the deity who se name is specified and •• • He establ ished t he days in t he beginning: (23) sub. i bat, subibat:. yodac , yodac, yodac : true and fir-.m fo reve r is this divorce-writ;

( 24) bound by t h is bowl i s the lilith and far r emoved from the

house of Horm iz son of Mah laphta and from (25 ) his s pouse Ahatha daughter of Dade and f rom their ch ildren . And Life is victorious l 109.

APPENDIX I

MAGICAL BOWL DISCUSS IONS SINCE ROSE NTP.A L 1 S

DIE ARAMAISTISC HE F'ORSC HUNG

Gordon, Cy rus H. 11 Aramaic Incantation Bowls, 11 Orientalia ,

N . S ., 10, 1941, pp . 116-14•1, 272 -22-4 , 339-560 .

----· 11 A World of Demons and Li liths , 11 (C hap . X) , in The Living Past . New Yori<:: John Day, 1941.

----· 11 Two Ma gic Bowls in Teheran ., 11 Or i entalia, N.S., 20, 1951, PP • 506-315 .

Obe rmann, Julian. 11 T\,;o Magic Bowls, 11 American Journal of

Semitic Langua ges , LV I I, 1940 , pp . 1-29 .

Rossell, 'rf illiam H. A Handbook of Aramaic Magica l Texts .

( Shelton Sem itic Series: :Number T\10, De par tment of Semitics

of Shelton College) Skyl a nds, Ringwood, New Jersey, 195;5 . 110.

APPENDIX II

ABBREVIATIONS USED IN WORD ANA LYSIS PP . 20-36

Pra ctically a ll of t he abbrevia tions listed below are t hose adopted by Rossell , A Handbook of Aramaic :Magica l Texts , PP • 115 -

118 . The bowls published by Professor Gordon outside the A-L series,

11 11 the 1-11 se r i es and the Two Magic Bowls in Te her an , I have de­ s ignated by the nota tion Frg. (= fragment) and/or museum accession number .

Text Numbers Place of Publication

Go : l to 9 • • • Gordon, C.H., 11 Arama i c I ncantation Bowls , 11 Or i entalia , 10 (1941), pp . 116-

141.

Go : 10, 11 • • • • • I bid ., pp . 272-280 .

Go :A to F • • Gordon, C. H., 11 Aramaic Magical Bowls, 11

Archiv Orienta lni, 6 (1934), PP • 319- 334. Go :G . . . I bid ., PP • 466-474.

Go : H to L • • • • I bid ., 9 (1937 ), PP • 84-95 °

Go :MBTa & b Gordon, C. H., 11 Two iagic Bow ls, 11

Orienta lia, 20 (195 1 ), PP • 306-315.

All the following Gordon bowls are found i n Or ienta lia, 10 (1941 ) , pp .

276-284 and 339-360.

19745

Iraq : 9726

Ma l mo 25 . 498

Iraq 9737

Prince . Ex . 4283

Iraq 11113 lll.

Text Numbe rs Pla ce of Publication

8826

Fr g H:l:h :6

Hyv. • • Hyvemat, H., 11 Su r un vase judeo­

babyl onien du musee Lyckl ama de 0annes, 11

Zeitschrift fu r Keilschriftfo r schung,

II ( 1885), pp . 113-148.

Mo: 1 to 40 • • • • • • Montgomery, J. A., Aramaic In cantation

Texts , Ph ila . (1913), pp • 117-255 .

Pog • • • • • • • Pognon , H., IMCK

Schwab:A to E . .. • • • Schwab, M., PSBA, XII, (1890) PP • 292-342 . Schwab : F, G . • • Schwab, M., RA, II (1892), PP • 136-142.

Schwab:H to R • • Schwab, M., PSBA, XIII ( 1901) pp . 583-595.

Wohl :2422 • • Wohlste in, J ., ZA, VIII (1893) PP • 313- 340 . 112.

BIBLIOGRAPHY

Articles

Billiet, J oseph. 11 La Collection Lycklaraa au Musee de Cannes , 11

Ga zette des Beaux-Arts , No . 828 ( December, 1931) , pp. 321-

340.

Conybea r e , F .C. "Demono logy of the New Testament," J ewis h Qua r terly

Review, VIII, IX.

Drive r, G. R. 11 A Ma gic Bowl , 11 Revue d 1Assyriologie, XX-VII (1930),

pp. 61-64.

Gordon, Cyrus H . 11 An Aramaic Incantation, 11 Annual of the American

School s of Oriental Resea rch , 14 (1933 -34), PP • 141-144 .

----· 11 An Incant ati on in Estr ange lo Script, 11 Orientalia , 18 (1949), PP • 356-541.

• 11 Aramaic Incantation Bowls, 11 ibid ., 10 (194-1), pp . 116-141,

272-284, 339-360 .

----. "Aramaic and Mandaic Ma gica l Bowls, 11 Archiv Orientalni, 9 (1937) , PP • 84-106.

11 Arama ic Magica l Bow ls i n the Istanbul and Baghdad Museums, »

ibid., 6 (1934) , PP • 319-534 , 446-474.

• 11 Ho s 2 :4-5 i n the Light of New Semi tic Inscripti ons, 11 Zeit schrift fur die alttestamentliche Wissenschaft, 13

(1936), PP • 277-280 .

----. I bid ., (additional note i n Mi t teilungen), 14 (19.37), P • 176. ----. 11 The Aramaic Incantation i.11 , 11 Archiv fur 0rientforschung, XII , PP• 105- 117 .

----. 11 The Cuneiform Aramaic Incantation," 0rientali a, 9 ( 194-0) , pp • 29 - 38 •

" Two Magic Bow l s in Teher an, 11 0 r ienta lia, 20 ( 1951),

PP • 306 -:515 .

Gottheil , R. J . H. Tr anslati on of incanta tion bowl text i n

Nippur or Explorations and Adventures an the Eu phr ates

by J . P . Peters (pp . 182- 18,:5 , :595) . New York , 1897.

Halevy, J . 11 0bser vation sur un vase, judeo-babylonien du Britis h

Musev.m , 11 0omptes vendus de l 1Academie des Insc riptions

et Belles-Lettres , series IV, vol . V ( 1877), p . 288 .

- ---• Re-editing of mate r ial in 11 0bse r va t i on su r un vase ~ud eo­

babylonien du , 11 Melanges de critique et

d 1histoir e , p . 229 .

Hyver-nat , I-I . 11 Su r un vase judeo-babylonien du musee Lycklama de

Cannes (Pr ovence), 11 Zeitschrift fur Keilschriftforschung,

II ( 1885) , pp . ll:5-1L1B.

La cau , P. 11 Une coupe d 1incantation, 11 Revue d 1Assyr iologie , III

(1894) , PP • 49-51.

Levy, M. A. 11 Epigraphische Beitr a ge zur Ges ch i chte der J oden, 11

J ahr buch f . d . Geschichte d. J uden, II (1861 ) , P• 266, 294 .

----. 11 Ube r die von Layard aufgefundenen chaldaischen Inschr iften a uf Topfgefassen: Ein Beitrage zu r hebraischen Palaograph ie u . z .

Religionsgeschichte , 11 Zeitschrift d . Deutschen Morgen­

landischen Gesellschatt, IX (1855) , p . 465 . 114.

Lidzbarski, Mark . 11 Mandaische Zaubertexte , 11 Ephemeris fur

Semitische Epigraphik , I, pp . 89- 106 .

Myhrman , David Wilhelm. 11 An Ar amaic Incantation Text , 11 in

Hilpr echt Anniversary Volume (Leipz ig, 1909) , P • 342.

Pognon, H. 11 Une Incantation centre les genies ma l faisant s en

mandaite , 11 Memoires de l a Societe de Linguistique,

(Paris) VIII (1894), P • 193•

Rodwell, J. M. 11 Rema r ks upon a Te rra-Cotta Vase, 11 Pr oceed ings of

the Society of Biblical Archeology, I I (1875) , P• 114.

Schwab , Moise. 11 Un vase judeo-chaldeen de la Bi bliotheque Nationale, 11

Revue des etudes iuives, IV (1882) , P• 165 .

nune coupe d 1 incant ation,n Revue de 1 1 assyriol ogie et

d 1a rcheol ogie ori entale, I (1886), p . 117.

----· 11 Les coupes magiques et 1 1hydromancie da ns 1 1antiquite or ientale, 11 Proceedings of the Society of Bi blical

Archeology, XII ( 1892), P • 292.

11 Coupes a inscriptions magiques, 11 ibid ., XIII (1895),

P• 585 .

Wohlstein, J. 11 Ueber e i nige aramaische Inschrif'ten auf Thonge­

fassen des koniglichen Mu seums zu Berlin., 11 Zeitschrif't

f . Assyriologie, VIII (1895), P• 513, and IX (1894) p . 11. Book s

Brockel mann. , Ca r olo. Lexicon .:iy riacum (editio s e cunda aucta et

emendata) . Ha lie Saxonuni , 1928 .

Brovm , Francis, and Driver, S . R., and Briggs , Charles A.

A Hebrew and Englis h Lexicon of the Old Testamen t

(co rre cted i mp ression). Oxfo rd at t he Clarendon Press,

1952.

Charles, R. H. (ed .). The Apocrypha and Pseudepi gr apha of t he

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