;!;'' .-(..
':::] 'I
'.,
V
a
i
mm Mt
iiii
i;
!
ii.
^''mni:
r
i
!
>
i\
•
Digitized by in
2007
tine
witii
IVIicrosoft
Internet Archive
funding from
Corporation
littp://www.archive.org/details/aramaicincantatiOOmontuoft
UNIVERSITY OF PENNSYLVANIA
THE MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION
ARAMAIC INCANTATION TEXTS FROM NIPPUR BY
JAMES
A.
MONTGOMERY
PROFESSOR AT THE PHILADELPHIA DIVINITY SCHOOL AND ASSISTANT PROFESSOR AT THE UNIVERSITY OF PENNSYLVANIA
ECKLEY BRINTON COXE JUNIOR FUND
PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM
1913
P7
630411
TO
MY FATHER AND MOTHER FIRST
AND BEST OF TEACHERS
CONTENTS PAGE
PREFACE
7
INTRODUCTION I.
13
SURVEY OF THE MATERIAL §
1.
§
2.
The Material in the Museum The Material Hitherto Published and
13 in
Other
Collections §
II.
III.
3.
Some Notes on the Texts Hitherto Published.. 23
SCRIPT AND LANGUAGE §
4.
§
5.
§
6.
§
7.
Introductory
26
The "Rabbinic" Texts The Syriac Texts The Mandaic Texts
27
32 37
THE MAGIC OF THE TEXTS
§ 12.
The The The The The
§ 13.
Propitious Angels, Deities, etc
§
8.
§
9.
§ 10. §
IV.
16
1 1.
Praxis of the Inscribed Bowls
40
Exorcists
46
Clients
49
Incantations
51
Objects of Exorcism; the Demons, etc
67 95
HISTORICAL CONCLUSIONS § 14.
Age of the Bowls
102
§ 15.
Relations of the Bowl-Magic
106
(5)
:
CONTENTS.
TEXTS
PAGE
Nos. 1-42.
Transliteration, Translation, Notes
Nos. 1-30. Nos. 31-37. Nos. 38-40.
117
"Rabbinic" Texts
117
Syriac Texts Mandaic Texts
244
Inscribed Skull
256
223
Appendix: No.
41.
An
No.
42.
A Form
of the Lilith Legend
258
GLOSSARIES: Prefatory Note A. Personal
267
Names
269
B.
Personal Names and Epithets of Deities, Angels,
C.
General Glossary
Demons, etc
274 281
GENERAL INDEX.
309
PREFATORY NOTE TO THE PLATES
319
REGISTER OF THE BOWLS
321
PLATES Texts Alphabetic Tables
Photograph of Bowl
PREFACE The primary purpose translation
and necessary
of this
pubUcation was to
with
edit,
notes, the incantation texts inscribed
on bowls from Nippur, now
Museum. But it soon became apparent that full account should be made of all other published texts of like character, both for my own advantage
in the possession of the
and
in securing a larger material for collation
for the convenience of scholars
by presenting
survey of a rather remote and scattered
one work a
in
in
field,
I
many
which
have labored but none has attempted a treatment ject at large.
also
of the sub-
have accordingly not only given a description
of all the earlier material
but also collated
it
as fully as possible
both in the Glossaries and in the references of Introduction
The
and Commentary.
Introduction, thus extended beyond
the field of the Nippur texts, has grown to
still
greater dimen-
sions with the enlarging perception of the intimate relations
between the bowl-inscriptions and the broad
fields of
ancient
Previous editors, working before the pres-
magical literature.
ent great development of the study of magic, had taken notice of these connections with a wider world.
with the Talmud tic
lore
Analogies
and possible connections with the Kabbalis-
had been pointed
out,
but the bowls
without definite place or links in the general magic.
little
still
remained
field of
ancient
Withal the relations of Jewish magic to the larger
whole have not yet been ascertained.
But within the been
made
in
last
few decades an immense advance has
our knowledge of ancient magic and of
importance as a study in the history of mankind. (7)
its
The
prime chief
UNIVERSITY MUSEUM.
8
stimulus to this has come,
BABYLONIAN SECTION.
from the anthropologists and
first,
the students of comparative religion, to ignore the
most primitive
who have taught
us not
most degraded manifestations
or
of the
human
in the
advance of Egyptology and Assyriology, where at every
Then
spirit.
there have been the rapid strides
step the student faces the problem of the identities
ences of magic and religion.
have at in the
last
and
differ-
Further, the classical philologists
condescended to examine the vulgar magical records
Greek and Latin tongues, and have found an
interest
them as revealing how the ancient "man of the street," and wiser men as well, actually talked and thought, in modes
in
different
Of
tion.
I
from the traditional standards large
this
increase
in
of the classical civiliza-
material and understanding
have been fortunately able to avail myself, with the
result
of the discovery of innumerable clues proving that the bowl-
magic
is
in part the lineal
sorcery while at the
descendant of the old Babjdonian
same time
—and
this
tant because a less expected discover}^
that great
field of Hellenistic
—
is
it
the
takes
more imporits
place in
magic which pervaded the whole
of the western world at the beginning of the Christian era.
My
chief contribution to the
tions, the relations
study has been
The
writer's
magic was wholly at second hand, and
The
two
direc-
with the cuneiform religious texts and the
Greek magical papyri. influence
in these
was mediated
knowledge of Egyptian in
any case that
earlier
to this special field through Hellenism.
Christian Syrian literature
is
shown
to
have
its close
con-
was the early Church, with Magic within Judaism has been the subject
nections, being thoroughly infused, as
magical ideas. of capital
monographs by competent Jewish
that direction
I
scholars,
and
in
have not been able to do much more than to
appropriate their results, except so far as to show the absolute
A.
J.
community
MONTGOMERY— ARAMAIC
sorcery.
It
remains a subject for an interesting
investigation to discover just it
9
and terms and practice between Jewish
of ideas
and Gentile
INCANTATION' TEXTS.
what Judaism gave
to,
and what
received from, the Hellenistic magic, but probably a hope-
less
study,
for, as
someone has remarked,
we must pursue not As a
§
magic
the genealogical but the analogical method.
result of these comparisons, the conclusion
indicated in
and
in the history of
must be drawn,
as
15 of the Introduction, that the magic of the bowls,
all Jewish magic, has come out of the crucible Graeco-Roman world, which, on account of its dominating civilization, we call Hellenistic; it is not Jewish but eclectic.
in a general
way,
of the
However, with it
this
broadening of the scope of the work,
has been the fixed purpose not to attempt any general study
of magic; this
cloud
my
would have been but to confuse
With a
results.
have been illustrated
phenomena
My
work and
way
in as objective a
as possible from the
and contemporaneous magic, establishing the immediate bonds of connec-
of locally inherited
with the intent of tion.
my
single eye, the facts of the texts
work would be a contribution from a very small
and limited
field to
the study of magical thought and practice
within a definite age and region.
At
least there has
the writer the satisfaction of finding a place for the disjecta of these out-of-the-way
texts in the
come
to
membra
huge colossus
of
that system of magic which was once almost the actual religion of our
western civilization.
If I
appear to have gone into
much
detail in the treatment
of these non-literary texts, I trust that the results will justify
my
undertaking; the expansion
naturally and subtly
convenience.
From
of
much beyond
the
work has proceeded
the editor's desire and
the philological point of view these vulgar
inscriptions are of as
much
interest to the Semitist as are the
UNIVERSITY MUSEUM.
10
magical papyri to the
with
exception
the
BABYLONIAN SECTION.
Careful study shows that,
classicist.
intentionally
of
mystic phrases and the
like,
unintelligible
passages,
the words and the syntax of the
texts are the autograph representatives of the language of their
Three
writers. script,
and one
different
each with
from Nippur, and they are
documents
of the dialectic
Babylonia about the eve of the
monuments
dialects,
its
own
script a peculiar variety of the Edessene, are
offered in the bowls
as original
Aramaic
of
importance
forms of the speech of
rise of
Other original
Islam.
are well-nigh lacking for this field;
we
are confined
almost entirely to the school-literatures of rehgious
sects,
of
the Jews, Christian Syrians and Mandaeans, whose books are
preserved mostly in literature
is all
late
manuscripts.
The Jewish magical
documentarily late or uncertain as to age, and
our texts have a historical worth as almost the earliest records
which can be exactly dated.
in that line
and crabbed condition logical
examination
tion.
And
be set
down
very small
of the texts compelled
in order to test
as to matters
if
I
an exact philo-
hypotheses of interpreta-
beyond philology,
to wilful acriby
clues.
Further, the obscure
will not, I hope,
it
have attempted to work out
In such work as this there
compensation on the surface, and
it
is
onlj-
is
no immediate
by following out
the fine tendrils of connection that results worth while can
The writer's experience in his study is well expressed by some words of Professor Deissmann: "It may be be obtained.
that hundreds of stones, tiresomely repeating the same monoto-
nous formula, have only the value of a single authority, yet in their totality, these epigraphic results furnish us with plenty of material
—only
one should not expect too
much
of them,
or too little" {Bible Studies, 82).
In regard to the representation of the texts
it
might have
been technically more correct to present them in their several
J.
MONTGOMERY—ARAMAIC INCANTATION
A.
H
TEXTS.
But apart from the difficulty of procuring two of these types in American printing houses and compositors who could set them, it must be patent that the general convenience is far better subserved by presenting the texts in the well-known scripts.
Hebrew
character, while those
who
desire the original scripts
can satisfy themselves with the facsimiles published in the second
The
volume.
peculiar
Mandaic
represented, according to convention, I
relative
by the
particle
diacritical
"j;
is
but
have departed from the usual custom of editing Mandaic texts
by representing the pronominal suffix in -h by H and have used n for the radical H or H, which two sounds fall together In the Glossaries words containing this
in the dialect.
character are arranged according to
n
as
or n.
its
In the transliterations
common
etymological distinction inferior
points
indicate
doubtful readings, superior points are used for the diacritical
marks
of the Syriac texts.
The numbered
lines of the texts
represent the spiral lines, taken as beginning from the radius
where the inscription begins.
The Prefatory Note similes
my
were made.
friend
and
I
to the Plates describes
have to express
my
colleague, the Rev. Dr. R.
careful reading of the
volume
how
the fac-
deep obligation to
K. Yerkes,
for his
in proof.
•
James A. Montgomery. The University Museum,
February
2,
1912.
SURVEY OF THE MATERIAL
I.
§
The
Museum
University
found
earthenware bowls
"Incantation
so-called
at
Museum
in the
contains
Nippur belonging These
Bowls."
number of
large
a
are
the bowl
is
in a state
somewhat cone-shaped, so
common
size is of
flat
when
generally
down
set
Some few have
of unstable equilibrium.
a rim, thus giving a
that
in
it
of
the the
most cases
balances
itself
the boss expanded into
surface at the bottom of the bowl.
about i6 cm. diameter at top, by
inscribed
category of
the
to
vessels
and shape of a modern porridge-bowl, except that
size
is
The Material
I..
5
cm.
The most
full depth.
There
one large bowl, 28 x 16 cm.'
The bowls
made
are
of a good clay, and are wheel-turned and kiln-
They were
dried; they have no surface, slip or glazing of any kind.'
way
domestic ware, intended for foods, and in no vessels
which to
The bowls University
the finds
of the
this
in the
of
first
years 1888, 1889.
on the
day are made
in the
Museum were
Pennsylvania
a
from the simple
differ
Orient for household use.
excavated at Nippur,
Expedition
so
;
in Babylonia,
far as I
by
know, they are
two campaigns, conducted by Professor Peters
in
the
According to Peters' account,' these bowls were found
top, or in the first strata of the
mounds,
appear generally to have been discovered
in
in
several places.
They
the ruins of houses, amidst
what Peters suggests were Jewish settlements
;
the whole surface of one
he says "was covered with a Jewi.sh settlement, the houses of which
hill,
were
'
'
built of
Many I am
mud-brick, and in almost every house
such large specimens are indebted
to
Mr.
D.
in the British
Randall-Maclver,
we found
Museum and late
of
the
one, or more,
at Constantinople.
Museum,
for
the
characterization of the pottery. '
See his Nippur, the Index to which, sub "Jewish incantation bowls" gives the
references.
13
UNIVERSITY MUSEUM.
14
At
Jewish incantation bowls."*
least
connection with a cemetery; "we It
BABYLONIAN SECTION.
found ourselves
interesting to find, between one
was
one case bowls were found
in
As
bowls.'"
a graveyard
in
and two metres below the surface,
immediate neighborhood of slipper-shaped
in the
in
Hebrew
coffins, inscribed
chronological light thrown upon these bowls, Cufic
for the
coins were found in the houses of these "Jewish" settlements,' and one
was
of the most extensive finds of inscribed bowls
"Court of Columns," a
Parthian
seventh
the
holds
Peters
building.'
above the
in the strata
century to be the latest date for the Jewish settlements where Cufic coins
were found.'
The Museum Catalogue specimens,
over
counts
numbers of
150
but the enumeration includes a large
About 30 of the bowls are what
would
I
call
number
this class of
of
"original fakes"
fragments. they are
;
inscribed with letters arbitrarily arranged, or with pot-hooks, or even in
some cases with mere oflf
scrawls,
and
judge that these articles were palmed
I
on the unlearned public as "quite as good" as true
larger
number of
that
have not been able to use them.
I
incantations.'
made
out, they offer only
magical jargon, which adds nothing to our knowledge.
few
which are
texts
combinations of
fairly
They may be
for example, in Pahlavi,
I
am
some
Again there are
written and without those self-betraying
mock
letters that suggest a
not Semitic.
less are
still
Others again were inscribed by so
so far as they can be
illiterate scribes that
a
A
the bowls are so broken and their inscriptions so defaced,
in
which neverthe-
inscription, but
some non-Semitic tongue, whether,
not able to say.
One
of the neatest of the
bowls. No. 2954, containing only four circular lines of inscription, interested
me
that this
as presenting a novel alphabet is
—or
impostor
*
ii,
•
i.
182
;
but another "fake." produced
f
.
but
I
soon came to the conclusion
we may suppose by some
learned
wag.
cf.
;
194.
p.
24s.
' ii, 183. On the following page the writer says that .Arabic bowls along with Jewish and Syriac were found but the Museum contains no Arabic specimens. ' Hilprecht, Explorations in Bible Lands, p. 447. ;
>'.
In
153,
183, 186.
many
selves the exorcist's
PSBA,
xiii,
For further discussion of the
date, see § 14.
cases the inscriptions were written by laymen,
595.
fee.
Schwab
notices
some
forged
who
bowls
thus saved them-
at
Constantinople,
MONTGOMERY
A.
J.
—ARAMAIC
from Xippur came
All the relics
INCANTATION TEXTS.
to the University as the gift of the
Sultan of Turkey, and in the matter of these incantation bowls that the best specimens, the largest
Imperial
Museum
A
and
I
understand
have been retained
fairest,
At
at Constantinople.
in almost all cases prevent
15
in the
events those in Philadelphia
all
complete decipherment because of mutilation."
large segment of the spherical surface
may
be missing, or an extensive
portion of the interior, a side, or the upper or lower portion of the bowl
may have become
illegible,
The damaged nature
line.
The
probably through the action of water.
inscription being spiral, such mutilations intrude their
annoyance
of this collection has added
much
into every to the toil
of decipherment, for every break in the text and every eflfacement necessi-
On
tates speculation as to the missing contents.
for
remark and gratitude that these
intact as they are,
the other
fragile vessels
hand
it
is
cause
have been preserved as
and that the scribes used such excellent ink that what
they wrote has largely survived in defiance of "the powers of the air," the
elements and the corroding chemical agents.
As
a result of the investigation of the
whole collection
I
have selected
40 bowls for publication, to which number should be added the one pubby
lished earlier
Myhrman (accompanying No.
and fragments are on the whole too
make
it
worth while
inscriptions are three
are
familiar
to
add them
Aramaic
illegible
7).
The languages of
the
the language with which
we
to this material.
dialects
:
—
( i )
from the Babylonian Talmud,
The remaining bowls
or too undecipherable to
to
which belong Nos. 1-30;
(2) a Syriac dialect, Nos. 31-37; the Mandaic, Nos. 38-40.
has
its
own
script.
.'\s
an appendix,
I
publish, as
Each of these
No. 41, a human
skull
inscribed with a magical inscription of like character to those on the bowls,
and Xo. 42
is
a text of peculiar magical contents
hands, but with
its
original
now
lacking in the
which has come to
my
Museum.
" With few exceptions, all the bowls I have deciphered have been put together from fragments into which they had fallen, in the Museum.
The Material Hitherto
§ 2.
The
first
Layard's
Babylon^
Mesopotamian incantation bowls appeared
publication of
volume.
notable
Published, and in Other Collections'
Discoveries
In describing his finds at Tell
explorer
tells
of discovering "five cups or
Amran, near bowls
Hillah, the great
earthenware,
of
fragments of others, covered on the inner surface with
He
a kind of ink" (p. 509).
Two
before.
from the
specimens
eight
unknown.
written in
Mr. Stewart had been deposited
collection of a
obtained
letters
and
notes that like material had been discovered
Museum, which had
the British
in
Ruins of Nineveh and
the
in
also acquired
in
through Colonel Rawlinson
Bagdad, their provenance however being
at
In a later passage (p. 524) Layard records the discovery of a
similar bowl, along with
many
fragments, at Nippur,
—the
precursor of
the collection in Philadelphia.
Layard committed
results
are
Ellis,
of the staff of the
given in Layard's
Layard himself takes up the discussion
509-523.'
pp.
of
criticism
bowls to Mr. Thomas
his
Museum, whose
British
Ellis's
The
results.
latter
work, appearing p.
523
lif.
bowls, and one in Syriac, with summaries of fragments of others.
four were given in
only
these
scholarly investigation
facsimile,
proved
has
not
nos.
only
i,
3,
5,
that Ellis
interpretations of the bowls, but also that the facsimiles
Hence
'
6.*
Of
Subsequent
was wild
in
his
were unreliable.
the latter can only be used with caution or with the aid of later
Stiibe,
literature
Zaubertexte, 1895. gives a good review of the See also although requiring some corrections and additions.
Jiidisch-habyhnische
up to
Wohlstein, in '
with
presented five Judaeo-Aramaic
London,
date,
ZA,
viii
(1893), 313
There
1853.
is
a
f.
German
translation by Zenker, the bowls appearing
there in Plate xx. '
Layard leaves
*
Ellis's first
it
somewhat
bowl turns out
indefinite
which bowls were treated by
to be a duplicate of
able to present the restored text of the former.
reports
was found
at
\ippur? (16)
Was
this
Ellis.
under which I am the bowl which Layard
our No.
11,
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
17
bowls published without facsimiles are absolutely worth-
copies, while the
Layard's publication therefore did
less as scientific copy.
little
attract the attention of scholars to a fresh field of philology
more than
and
religious
lore.
The
first
scientific
who
Levy, of Breslau,
Zeitschrift d. Deutschen
He was
the
first to
commentary drew
He
new
treatment of this
material
devoted a long essay to
M orgenldndischen
came from M. A. bowl, no.
Ellis's
i,
in the
Gesellschaft for 1855 (ix, 465).'
grasp the peculiar lingo of the inscription, and in his
largely
from Judaistic and Mandaic
stores of learning.
gave an elaborate treatment of the palaeography of the bowl,
also
overthrowing the claims that had been advanced for a pre-Christian origin.
Twenty years
later J.
M. Rodwell published
a
bowl from Hillah that
had been procured by the British Museum, under the a Tcrra-Cotta Vase, with a photographic facsimile.'
venture at decipherment was no better than the in the fact that the
same bowl on the eration tin
and
French scholar
J.
translation, with
and
to give
commentary, under the
vase judeo-babylonien du British Museum!'
had been published were presented by
Chwolson
in his
This second English
first,
its
sole merit lying
Halevy was induced
basis of the facsimile,
the
Remarks upon
title.
it
to take
up the
a scholarly translit-
title,
Observation sur
Four of the bowls
great
Hebrew
epigraphist
monumental Corpus inscriptionum hebraicarum' The
(Chwolson's number, 18) the third (no. 20)
is
is
Ellis
the bowl
no.
i,
the second (no. 19)
is
that
first
Ellis no. 3,
pubhshed by Rodwell and Halevy; and the
Vber die von Layard aufgefundenen chalddischen Inschriften auf TopfgeBin Beitrag zur hebrdischen PaVdographie u. s. Religionsgeschichte, with Ellis's facsimile. Levy again treated the same inscription under the title "Epigraphische Beitrage zur Geschichte der Juden," in the Jahrbuch f. d. Geschichte d. '
fassen.
Judeii,
vol.
ii
(1861), 266, 294.
TSBA,
'
In
'
In Cotnptes rendus de I'Academie des Inscriptions et Bclles-Letires, series
ii
(1873), ii4-
V (for 1877; Paris, 1878), 288.
He
re-edited his material in his
iv,
Melanges de
critique et d'histoire, 229. ' St. The facsimiles are reproduced at the end Petersburg, 1882, col. 113 f. of the volume. The Russian edition of this work (St. Petersburg, 1884) publishes five bowls and considerably varies from the German edition (so Wohlstein, ZA, viii, 315). For nos. 19, 21, Chwolson made use of improved transcripts prepared for him
by Halevy. In his review of the Corpus in the Gottingische Gelehrte Anzeige for 1883, Landauer comments on these bowls (p. 507).
—
:
UNIVERSITY MUSEUM.
18
fourth (no. 21)
ward
Chwolson adopted a
Ellis no. 5.
is
BABYl^ONIAN SECTION.
and guesses of
the speculations
The most
take up in §
Of
his
commentaries
special interest
is
5.
extensive editor of the material under discussion has been
Moise Schwab, the author of the French translation of the Talmud. he published,
1882
possession
his
from the palaeographic point of view
discussion of the age of the bowls I
and
his predecessors,
are valuable as a restraint upon their theories.
a subject which
skeptical position to-
collaboration
in
with
E.
Babelon,
French government, under the
of the
title
a
Un
bowl
in
In the
vase jiideo-
chaldeen de la Bibliotheque Nationale' along with a facsimile and comIn 1885 he published a bowl at the Louvre in an article entitled
mentary.
Une coupe series of
d' incantation"
bowls
He
1891 and 1892."
for the years
He
without facsimile.
then presented a large
Proceedings of the Society of Biblical Archaeology,
in the
included several bowls already pub-
with the old facsimiles, but failed to offer photographic copies of
lished,
the bowls he brought to light.
It
seems strange that the English scholarly
world rested content with the poor facsimiles of the
Museum, made almost
forty years before, and that
Schwab
Revue
of two bowls to the
These he numbered
judeo-babyloniens.""
with those appearing
by Schwab A,
in
B, in C, in
D, in
is
in the
Schwab contributed studies title, "Deux vases
and
The
G
so as to align
them
material thus presented
as follows no.
18.
;
;
" In
vol. xii, 292:
Museum;
British
first
iv
(1882), 165.
et d'archeologie
p.
20.
296,
et
orientale,
i
(1886),
117.
I'hydromancie daus I'antiquite orientale,
a description of the 22 bowls then in the
This material 583: Coupes a inscriptions magiques. presented to the French Academy of Inscriptions in the years 1883, 1885, in
vol.
At the end of the ii
;
Les coupes magiques
with introductory remarks, and,
"
F
articles
under the
PSBA, xii = Ellis, no. i; Levy; Chwolson, PSBA, xii = Ellis, no. 3 Chwolson, no. 19. PSBA, xii := Rodwell Halevy Chwolson, no. PSBA, xii = Ellis, no. 5; Chwolson, no. 21.
In Revue des etudes juives, " In Revue de I'assyriologie
1891.
Dr.
other publications.
*
was
PSBA
d'assyriologie, etc.,
did not avail
Between the
himself of better texts than his predecessors had used.
appearing in the two volumes of the
relics in the British
(1892), 136.
xiii,
first article is
a glossary to the bowls published therein.
MONTGOMERY
J. A.
PSBA,
E, in
bowl
xii; a
G I,
in
in
is
ii
G
given under
PSBA, PSBA,
;
bowls in the Louvre. in
xii; a
bowl
xii; a
bowl
PSBA
PSBA,
bowl
xiii; a
The
it
before).
exterior inscription on
(p. 327).
Museum.
in the British in
19
National Library at Paris, also in RBJ,
in the
the Louvre, also in Rev. d'ass.,
note that he had published L, in
INCANTATION TEXTS.
(without note in the Proceedings that he had published
iv,
F, G, in Rev. d'ass.,
H,
—ARAMAIC
(without
i
before).
it
Lycklama Museum
in the
at
Cannes (other than
that published by Hyvernat).
M,
in
PSBA,
N, O,
P,
xiii
in
a
;
bowl
PSBA,
Louvre, acquired by Heuzey.
in the
three bowls in the collection Dieulafoy
xiii;
from
Susiana.
Q, R,
PSBA, xiii a bowl in the Musee de Winterthur. in PSBA, xiii a bowl in the coin department
in
;
;
of the Bibliotheque
Nationale.
Meanwhile there had appeared, Catholic University, Washington)
Lycklama
de
in
1885,
museum by H. Hyvernat
French
provincial
:
(now
doubt as to the text and
published by B.
Markaug
of Archaeology,
iv,
A
few years
Museum
83,
its
meaning. "
in the
which
later the
I
Schwab
koniglichen
Ueber
Museums zu
" In Zeitschrift
;
collection of
Berlin, five
f.
And
the
however there
is
bowl
incantation
bowls at the Royal
J-
scholars,
Wohlstein published,
Thongefdssen des
bowls, with introduction to the general
R. Stiibe published a Berlin bowl in his
Keilschriftforschung,
" This publication received of the same journal (p. 217),
in a
Zapiski of the Imperial Russian Society
einige aramdische Inschriften auf
subject and commentary."
in
also refers" to a
was made the subject of study by two young
in Berlin
title,
bowl
have not been able to procure.
working contemporaneously but independently. under the
a
Unfortunately the accompanying
photographic facsimiles are barely legible as published little
of
professor
Sur un vase judeo-babylonien du musee
{Provence)"
Cannes
study
a
ii
(1885), ht,.
from M. Griinbaum on a subsequent page especially for its dependence upon Kohut's notions of Jewish angelologj' and on p. 295 Noldeke expressed some comments on the text, especially animadverting on its age. " Rev. d. Assyriologie, ii, 137. " ZA, viii (1893), 313, and ix (1894), iii In vol. viii appears no. 2422; in vol. ;
ix,
nos. 2416, 2426, 2414, 2417.
criticism
—
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
20
The
J iidisch-babylonische Zaubertexte" edited,
same as the second given by Wohlstein;
the
is
Unfortunately neither publication
treatment
his
is
able to refer in his
is
enriched with facsimiles.
is
Fraenkel contributed some notes to Wohlstein's bowls
Subsequently S.
same
he
Stiibe gives a description of nineteen bowls in the British
printed notes.
in the
whom
contemporary, to
fuller than that of his
Museum.
text he pubHshed, the longest yet
on the basis of
journal, in part
Pognon, French consul
at
his
own
transcription."
Bagdad, broke the ground of a fresh dialect
Une
incantation
contre les genies malfaisants en mandaite, appearing in 1892."
The bowl
of bowl-inscriptions with the study of a Mandaic bowl
was purchased from Arabs
at
In 1898 the same scholar published
Bismaya.
an elaborate work upon bowls found
on the right bank of the Euphrates; he visited the reach the
locality but
His work,
where the bowls were found.
site
NW of
Khuabir 55 km.
at
Musseyib,
was unable
to
entitled Inscriptions
mandaites des coupes de Khouabir," contains some valuable appendices, of
wider interest than the
monograph with by Lidzbarski of
fifth
full
in
Ephemeris, a
is
is
furnished like the earlier
Five more Mandaic bowls were published 89,
i,
"Mandaische Zaubertexte."
of
duplicate
Three of the texts are
parallelism.
and
suggests,
apparatus.
his
texts
these
title
my
No.
in the Berlin
11
and
The
given there in
is
Museum, and two
in the
Louvre. Professor Gottheil contributed to Peters' Nippur of one of the bowls at Pennsylvania
(^
182) a translation
(ii,
No. 12 below).
Dr.
Myhrman,
of Uppsala, published from the same collection no. 16081, with commentary; his
monograph appeared
in
Le monde
orientale, Uppsala, 1907-8,
and with
revision as a contribution to the Hilprecht Anniversary Volume'' under
" Halle,
" ZA,
1895.
ix, 308.
" In the Mhnoires de
la
Socicte de Linguistique (Paris),
viii,
193,
and
in
separate
print. '"
xii,
Paris,
141;
Revue
critique,
character,
In
my "
1898, with
Lidzbarski,
some
xlvi,
43,
1899,
xlix,
in Estrangelo,
citations to
Leipzig,
facsimiles and full glossary; reviewed by Noldeke,
TLZ,
Pognon,
1909;
p.
I
342.
col.
484.
171;
Schwally,
Pognon
also
OLZ,
ii,
saw some
WZKM,
458; Chabot, bowls in the square 7,
iii,
and some which he presumed might be in Pahlavi cite his two books as A and B respectively.
(p. l).
the
title
An Aramaic
with No. It
MONTGOMERY
A.
J.
INCANTATION TEXTS.
Incantation Text; this text
is
21
given below in parallel
7.
bowls
in place here to notice the location of incantation
is
various museums.
Despite a query addressed over a year ago
received any information acter
—ARAMAIC
of
bowl-texts
the
collection
from what
from the the
at
authorities as to the
Museum
Imperial
hear must be large and
I
fine,
in the
have not
I
number and char-
in Constantinople
;
its
and has been particularly
enriched from Nippur. Dr. L. tains 61
W. King
the specimens,
square
I
class, exhibited in the
Babylonian Room.
The
texts are in the
Mandaic and Arabic.
Schwab thus sums
up, for the year 1906, the bowl-texts in the
;
French
Museum
in the National Library, 7 in the Louvre, 2 in the
Lycklama, Cannes
also one in private hands.
Through Professor Ranke's kindness there are 69 bowls with
"Hebrew"
(i.
In the
Museum
I learn that in
the Berlin
Aramaic?)
inscriptions,
e.
Syriac (presumably inclusive of Mandaic). 19 of these.
Museum conSome of
that the British
also learn, are of very large size.
script, Syriac,
museums:" 2
me
has kindly informed
bowls of our
9 with
Stiibe gives a description of
same museum there are two inscribed
skulls, similar
doubtless to the one published below as No. 41.
At the National Museum
in
Washington are found
five
bowls, four in
square script, one in Estrangelo; but from photographs kindly lent
me by
Dr. Casanowicz, two of the former are to be designated as "fakes" in the sense used above.
The German
These bowls are said to have been found
Orient-Gesellschaft has recently announced the discovery of
three bowls at Asshur," and Koldewey, 58,
Tempel von Babylon
speaks of numerous Aramaic bowls found
Of bowls
at Hillah.
in private hands, I note
u.
Borsippa,
at Borsippa.
one unpublished Syriac text
in the
possession of Professor Hyvernat, of the Catholic University, Washington;
and three which Mr.
Wm.
them containing a Syriac this text I
T. Ellis purchased at Nippur in 191 1, one of
text similar to those published in this
have prepared for publication
" Journal asiatique, X, vii, " Mittheilungen, no. 43, p.
8.
13.
in the
volume;
Journal of the American
22
UNIVERSITY MUSEUM.
Oriental Society, where
it
will
BABYLONIAN SECTION.
shortly appear.
A
few
citations of this
text are given in the glossaries under the abbreviation "Montg."^
The provenance
of this material
is
thus confined to a small region,
extending from Nippur and Bismaya on the south to Asshur on the north,
and lying on both
sides of the Euphrates.
" The "Roman bowl from Bagdad" described by O.
S.
Tonks
in the
Am. Journal
of Archaeology, 1911, 310, on which he would find some magical syllables, has been proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. A Pahlavi
bow! inscription reported by A. V. to our category.
W.
Jackson,
JAOS,
xxviii, 345, does not
belong
:
Some Notes on the Texts Hitherto Published
§ 3-
some
I offer in this section
The
section.
last
would
texts
many
in
had recognized that there
editors
notes on the texts described in the
critical
cases have been simplified
no
is
n and n, and most often none between
and
1
emendations of simple words, but here
I
The
> .
if
the
between
distinction in the script
glossary will indicate
present corrections necessary for
the construction. Ellis
I
has been recovered, as remarked above, through a duplicate in
Pennsylvania
the
ElHs
see
collection;
to
No.
'Ji
smo'si nan na'nD Nnobi
discovery
(see
Glossary
Glossary write
C
''in
;
of
.
—Read —In 4 1.
in f
.
1.
given for
is
p
]^nb^2
pox n&rn
names,
Mehperoz'
pi^'^i^'J''^
is
to
n'DC
(?)
ban pn'VK' '31
N3KT NHDi^
ba
son
(?)
Nnto^
dibi
xrupu.
of
Hindii
xmnD\S
word with
'D
,
?
but see
and then leaving
(
?)
for
p.T'r-iK'O
cf
;
NnJiaCD
.
Schwab
'bro
n pnn
poN
Schwab
a parallelism to the opening lines of
miD nysn naen na'sn
nans
(2}
the scribe intended to
first
Ellis 3
'a'sn
'1
'ja
=
xmD'X word
lines.
'JtiD
]'\nb'\2
the rule of these scribes) continued with the
is
4,
there
na'nsi
ni'sno
-13
After the
word.
:'
n:'n
inadvertently he broke into the
word.
first
.
up these
clears
latter
the error uncorrected (as
glossary.
.
proper
the
P>),
under
b:>
na rnsno
nj'n
'["ilTJ
The
'ja
facsimile
2.
In Ellis 3 the opening lines should read (3)
No
ii.
Dica
•'aani
nncn
njjiN
anmb
'jia
XE'JX
'31
in
G
G
n'ou*
nasn
nasn nasn
sa'sn 'bro
na^sn
aaia
na'sn
xasT snn^
s3''Bn
na'sn
snivc na'sn
DIE'3
introduces a magical formula which can accomplish the bouleverse-
ment
(
na'sn) of
all
things and hence of evil arts.
'
The numbers
in the text represent the spiral lines.
'
This reading
is
certain
in
1.
8.
(23)
'Jia
=
aaia,
and must
—
.
be the Assyrian kewdn (biblical
4249
col.
f.).
—What
of
(K''^B'),
what
what
found
is
loosed,
all
ID,
follows
who
is
near,
country
is
loosed,
it
father and
found
is
in
is
country or city
and what curses
—"a house, whatever
—
e.)
(i.
from
it
any vows,"
The
read the kamea and depart.
(
in the city
?)
name
its
n'n"'
(
etc.; that
jussive with h
(i. e.
is,
whoever owns
np'S lip'^), even
ipiS'l^i
the
evil, spirits
n'b t''^3V^1
pnocc
p^-'Ni
pn^noip
I»i *'ix
So much
is
pi
ba
•'DTn
nms
'Vin
P'TEJU
n^xbia (for
hv
clear.
—Then
nd^d
''B'^^
With
jin'bm n'lrrp^i ^I'nvnbi pi'ani
\''\^y>'s
n'Djn
this parallel to
niDX xrai
'niiTJ
ppsDi
""smm)
n'Dp-ii
^3
n'^'H .I'anpii I'p'n-n sn^l^oi
jd nl^sbia
p^D3Di
ID
give
pivj
*pT3Di
"xmani iTnvm pnTi-no.
follows an apostrophe to a certain star, which
appears also in Schwab E.
Kircnnb
soNom
chv njn pn nov
tii^^i^i
I
piaw fCU ptnn
sn»!?E'Nl nT-Ji xnoi^l t'D'pn
'nnvn 'CJni na^n
n'l^
p^'N
:
are to
exceptional.
is
For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, the following transliteration
"Kma!?
loosed
by the way."
falls
and translate
dwell in
what
and what
them read and depart
let
"The curse of
to be read thus:
read Nn'a (for K'oa) and the following word possibly
2,
1.
5,
is
(see Payne-Smith, Thes.,
etc.
and daughter-in-law and mother-in-law
in the
and what
In Ellis \VKiWi
far
is
used in the general sense of planet.
\V2 ),
sense of derisio,
in the
daughter
mother,
it),
used
NDiVE', are
\tn>\!&,
is
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
24
n'^VT:
i.
e.
our aid
"Oh
read: K3313
I
(or,
'IS
woe), the star
on which rides salvation (healing),' the one which teaches arts to witches;" that
some
is,
for good or
K3T.
E'^1SD
star potent in medicine evil.
—Towards
"in the
the great Ineffable
For Schwab E,
the end
is
see notes
n'DDlp
arts,
which may be invoked
to be read: KDE*
name of Bar Mesosia Name."
of the inscription for
K'DiDD
'Din
,
Perfect, followed by futuritive ppl.
*
Not an Arabism, as Halevy
'
Pael pass.
'
A
read
'p
"13
n'De"3
(a master-conjurer evidently),
on the bowl just discussed.
*
— In
the middle
'Din
suggests.
ppl.
Syriac interjection
Schwab E, we have
;
Cf. the Rabbinic m'J.
*
Cf.
3
:
20.
or do these characters belong to 'Sin
S K'Sin.
'
Mai
and black
?
In the parallel,
—
A
new
Schwab
might
collation
In
F.
—ARAMAIC
MONTGOMERY
J. A.
much
contribute
nntJ* ("strong
i,
1.
INCANTATION TEXTS.
— L.
one")
rryat^'S
name
of the demon, and occurring again below.
they
oil
end of
(the
line.
—L.
man's inwards are suffused with diseases as with
.— L.
''D^^
for
10, 'Dinn
3,
.— L.
'Dinn
n3'3
11,
oil.
read sntj'oa, "like i.
— L. 9 again
s3xt pxi
spirit."
being the
':»
tijk ''ybv,
dipped into the vessel of his heart,"
are
spirits)
msJN
read
2,
understanding of
an epithet of the "evil
is
Read
at
to the
25
jor
e.,
the
'DTn for
itoj nv. "(ye
angels go forth from him) until the consummation of time and that time is
known,"
—with
reference to the day of judgment.
Schwab G,
In
voice?
I
':^
rryoB'
itchv
rtbp
=
"wherefore have
have heard the voice of a man, Mesarsia,"
Schwab "sorcery
9,
1.
I
I,
read
I,
1.
exorcise."
— L.
snapiJ
read
12.
pLslTisi
:
heard a
etc.
naTis
KDE' D'EH
.'i^
I
.
— L.
fDio
5,
"inscribed
the
is
f|it5'i3,
name
whereby heaven and earth are bound."
The
transliteration of
word read
sroio
Museum
repeatedly below,
no.
to depart
and for n'ann
KH
1.
22
(W. 31)
"false deity;" the
and
II.
'1
•
3, 6,
Knnbx
same
for TiZl
=
Stube's text
is
is
As
almost untranslatable.
the
first
hydromancy.
2416,
=
4
1.
"whom
from the
(Stiibe I
=
Wohlstein,
have cursed."
sorcerer's client
— For
rran,
1.
In
1.
1.
5)'
and
20, etc. the
and transfer them-
6 (W. 8), see below,
= "of Yahwe," 15 (W. 22), see 13: 7 and 26: 4. = "on ground of, in the name of the Mystery." 1.
In Wohlstein, no. 2422,
2417,
M
any persons he has cursed.
to 2: 2, bv,
in
pnJT'DbT
demons are bidden selves to
Schwab
"I adjure," which disposes of one of Schwab's proofs
were used
that these bowls
In Berlin
,
1.
plural
16, is
read 'nai.
KniVD
meant
Then
"the great goddess."
much
the better.
is
plural of the
in Knj?0,
'Dai 'DS
no. 2426,
=
Targumic
)VQ,
— In
no.
1.
5.
"my grandmother,"
AND LANGUAGE
SCRIPT
II.
Introductory
§ 4.
In the following notes I shall
bowls large texts.
at
The absence
Pennsylvania.
number of the published Moreover there
is
a
material
Syriac
Mandaic
some advantage
in confining the study to a single
At
in
a
in
its
novel
form of
Bowl
peculiar alphabet.
inscriptions
first
has
be necessary for the term "Rabbinic" dialect.
As
16 and in §
p.
6.
does not imply that the rabbis or the Jews in Babylonia had
a special dialect,
—they
spoke the native dialects; nor that there
unity in the language of the Talmud, which
But the
(2)
text
appeared with the exception of one essay noted
it
of the
no Syriac
and third classes have been published; but so
Some apology may
into
(3) of the
Estrangelo script;
far
used here,
true of
is
inscriptions.
may be divided epigraphically and dialectically Of the "Rabbinic" dialect in the square character;
dialect,
dialect
fixed as in
same time what
the
found to hold good for other published
is
three classes: (i)
of
texts prevents a proper control over those
from Nippur.
the case of the bowls
Our
of facsimiles or of good ones in a
whose age and provenance can be exactly
collection of texts
these texts
myself almost entirely to the
confine
Talmud
is
practically
our
is
only
is
any
alive with dialectic varieties.'
source
for
a
certain
family
of Aramaic dialects in Babylonia, easily distinguished from the two other literary dialects, the Syriac is
(Edessene) and Mandaic.
The name chosen
a convenient handle.'
'
Our
texts
themselves,
as
the
discussion
will
show, are
frequently
of
non-
Jewish origin. "
"Babylonian"
or
the
"Chaldaic," might be used, but each would be most confusing.
old-fashioned
equally indefinite and the former
(26)
is
The Rabbinic Texts
§ 5-
A.
who made
Ellis,
the
was
square character,
Script and
first
inclined
antedating the Christian era/
analyzed each
character
came
resources;^ he
Orthoepy
attempt at decipherment of bowls in the to
find
them a very primitive
in
Levy proceeded
—to
be
with
sure,
rather
scanty
Chwolson severely
epigraphical
criticized Levy's
method, and on the basis of the palaeographical material
in
his
assigned the bowls of Ellis to various early dates (col. ii8). assigned to the
chronology,
Christian century
them
placing
absurdiitn.'
in
;
second,
the
It
grounds
is
it
;
impossible
to
But there
is
to different ages
they might
all
fourth
am
;
dialects,
no reason, at
from the
he
centuries
variations of
For instance the contempor-
shown by
is ;
the recurrence
indeed the same persons
yet these inscriptions differ greatly
Nippur bowls,
least in the
interrelations
inclined to assign
have been written
the various
relate
by a chronological scale.
appear in texts of different
I
i
somewhat of a reductio ad
of the same persons and families in the texts
phraseological,
and
third is
aneous character of many bowls at Nippur
them
Ellis
hazardous to assign a date for these bowls on palaeo-
is
script to each other
in script.
Corpus
for three others he gave a graduated
But Chwolson's own method
respectively.
graphical
first
and
bowl he was treating was
to the conclusion that the
to be assigned to the seventh century.
script,
in a scholarly fashion
in the
to assign
between them, personal and
same
them
to the
same
year, so far as palaeography
period.
Indeed
may say anything. The differences are chirographical, not palaeographical. Some of the scribes wrote a neat, even a beautiful hand but many were written by careless scribes, and many by illiterate ones, probably often by ;
'
In Layard,
'
ZDMG,
'
See Hyvernat,
ix,
o/y.
cit.,
510; so Layard himself for no.
i,
p. 525.
474p.
140,
on Levy and Chwolson's arguments.
(27)
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
28
who
laymen,
by Levy
plate of characters presented
forms of many
in the
c
and
forms,
six, it
own
affected to write their
letters
:
Now when
etc.
eleven each, for
"i
t3
for
3
impossible for palaeography to give any nice chronological
is
may
yet they
variations
eight,
one short text offers so many varieties in
more archaic they appear;
In fact the ruder the letters are, the
estimate.
number of
offers a large
for 3 and
The comparative
prescriptions.
be mere degenerations of the standard type or survivals of
an elder one persisting in obscure quarters.
One need
but take a glance at Euting's alphabetic tables at the end
Hebrew square
of Chwolson's Corpus to recognize that the
character has
remained essentially the same since near the beginning of the earlier evidence
drawn from monuments,
is
The
era.
from manuscripts,
the later
while in the long centuries of scribal reproduction the Jews have developed as
were a conventional ductus, whereas
it
when
for variation
this family
all
was
more room
far
of the alphabet was not confined as a vehicle
Thus
of a school of religious scribes. forms, but apparently
earlier there
varieties are
one of the most Protean of
is
:
found
almost every century of the
in
millennium, according to Euting's showing.
first
In the palaeographical table attached to this alphabets
drawn from
would be
results
the bowls.
further
back
or
further
analysis
fine
I
give
specimen
for chronological
For a round date the bowls might be placed
unprofitable.
on palaeographical grounds
But a
work
at about
500 A. C, but
down according
this date
other
as
might be carried
evidence
might be
adduced.
The
finial
phenomenon and
'
and of n and
distinguished, the
differentiation,
In
n.
1
and the line
some the
of
case
the
former
by a long stroke; but there '
is
or even word, the
'
may
certain vocalizations,
f.
1
—
is
no consistency
e. g. is it
Keilschriftforsch.,
ii,
NDSlts*
2q6.
1
;
be written both ways.
many
in this
within the
This
of the edited texts,
The confusion throws doubts on
on which Noldeke has animadverted.*
Zeits.
A
pair, they are often
easily prolonged into a stroke like
confusion has led to the barbarous appearance of
*
V.
difficulty is the practical identification of
being then represented by a short stroke or sometimes
'
by a small angle, the
same text or
are used, but with few instances of finial
letters
that presents
or
—and
^?t23'C^' ?
it is
of grammatical
—^ARAMAIC
MONTGOMERY
J. A.
moment
of the stroke of the
There
same
endings
in the verbal
no
is
]!
and
INCANTATION TEXTS.
f, where,
the vowel letters are not at
),
between n and
distinction
includes n.
distinguished.
n in the Nippur bowls, and the
the
It is
same phenomenon
where
This identification
suffix.
is
representation of actual speech, in which our scribes no longer dis-
the
tinguished between the two gutturals, even as in the Mandaic.
Talmud
Babylonian
them
between
distinguished
in
text,
its
surmise that the better educated preserved the difference at least
The
final
a-vowel
instance of this spelling.
and especially when the word contains an K,
g. rT'b'b;
This
a primitive type of
is
has preserved
it.
shows
where,
in spelling.'
common e.
g.
same
The phenomenon
features.'
is
words,
mBK.
njx,
Aramaic orthoepy, but the Samaritan
and an early Palestinian amulet, published by
the
texts
hardly a text which does not give an
is
used regularly for certain
It is
As the we may
Some
expressed by K. less frequently by n.
is
use the latter consistently, and there
e.
The n
can observe.
I
that appears in the Mandaic,
has been retained only as a pronominal
n
because of the recession all
true of the other published bowls, so far as
is
29
dialect
me
else-
unique in
late
Eastern Aramaic.
The vowel
letters
1
'
are used abundantly, always in terminal
and for long vowels, and very commonly for short vowels.
syllables
there is variation in this
X
and
respect, even
in the
same
On
text.
the
Yet whole
sparingly used as a vowel letter, preferably to indicate the feminine
is
plural, It
e.
xnK'^'b, yet indistinguishable
g.
sn'b'^
is
as frequent.
goes without saying that there are no vowel points.
In one bowl
(No. 13) a kind of pothook has been used to separate words, and here
and there a point has been used, but
Sometimes a scoring
is
found between the
vertical lines phrases are blocked tions.
one of
found '
In No. 22 one Ellis's
in
In
confusion
The
No.
word
is
with
n was
lines of script
1911, 272.
and by means of
a
clumsy Syriac script and
once used. in
Quite a peculiar script
No.
in is
22.
was attached to the upper bar, hence the The Rabbis preferred this form; see Men. 29b. two letters appears in the Assouan papyri of the fifth
easier.
close assimilation of the
the extent of the punctuation.
these are generally magical combina-
written in
elder type of n, the left leg
the
JAOS,
oflf;
is
and B has a unique form
century B. C. •
is
bowls a Syriac n 30,
this
.
UNIVERSITY MUSEUM.
30
BABYI
B. The Language
The grammatical phenomena
bowls from Nippur can for the
in the
most part be exemplified from the Babylonian Talmud, and
On
they present various dialectic types.
like the latter
the one hand they have close
connections with Mandaic and on the other they show some Syriac idioms.
As
in the
Mandaic orthoepy
the seiva
frequently designated by \ a
is
circumstance which throws light upon the minor vocalizations. notice
sono"^;
with prefixes: nans'a;
Nnn^l, "and daughters;" in
Targum Onkelos,
mother,
"their
jin'CK, pnTi'a,
longer
Mandaizing
The
,
as
For the pronouns
"his sons,"
=
I
may
'nibj? in
association,
As
plural
'V'X
;
1,
also
e.
g.
has become
indeed S
which has other
6,
=
xnv, KpB'J,
the
intrusion
V
/
VpB; •\y3,
new
of a
nay.
vowel,
Mandaic' lists at
end of Glossary C.
and even n:2, 11: 9
n'3n, 2: 4,
duplicate texts (see to 11: 9), as
For the 2nd
Talmud.
in the
is
For (etc),
common
in
per. pi. fern.
I
appears
rarely lost, yet
The we have
1st
e.
pers.
n^p'^D.
even
indifferently,
)'-
ending
i
'
in n'
in
close
are probably
as dominant prefix in the impf.,
13 (along with two cases in
6,
with Aramaic ending appears 28:
and
spelling, e.
for the verb, along with
place in Nos.
''-
in
6 and the nouns in 13:
k'iid 8:
Mandaic forms of
'
appearing
used for l'D-(see to 7: 3).
The masculine
In
NtlS
with
refer to the
Mandaic, and appearing also '3- is
'pD'X,
found
forms may be noted nbv
hand;" and with
punctuation
In one bowl. No.
pt3^'B"n,
oflfers
particularly characteristic of
is
left
may Nn^'X;
In general the gutturals are preserved, though n and
characteristics, are
their suffixal
its
with
distinguished.
same bowl
"their
(a
I
pl-,
the yielding of the harder sounds,
is
varying
a very rare character.
no
,
N^TI
tnn^EJ'!5''1,
In the consonants there
are
]-\nbn^f
Knav'^.
etc.;
see to 3: 3).
KHBOD'S, TDmjSD^X
n
house."
a g.
in 25
:
2,
imnoj
,
Syriac Ethpai'al, inTiCTi.
'),
19, 25, 28.
3
takes
A
Nifal
along with the ppl. pno'J.
The n of
the reflexive
is
jiDnn'n, jlpnTD
sing,
appears as rbop or
There
Noldeke, Mand. Cram.,
is
§
found a perfect 25.
n'^Dp, plural,
for a verb of i-stem
pnanCK,
as in Syriac.
;
J.
MONTGOMERY
A.
Second feminine
—ARAMAIC
which are lacking
plurals,
unfortunately as the notes show,
a form
is
-in, is
9 pcaanTi
is
the
plural,
Hebrew)
is
which would be the singular. fern,
is
certainly
termination (as in
plural
31
Talmud, are found
in the
not always possible to decide whether
it is
singular or plural, and there
6:
In
]•<-.
INCANTATION TEXTS.
It is
awkward confusion and
uncertain whether
masculine
the
doubtless
be understood
to
in
and
of \y
preference to
''?'\pv,
1 1
:
8,
26
singular or plural; in the duplicate text to No. 11, the plural
:
6, is
evident.
For the few cases of the quiescence of In b
S"B roots
of
we
have.
e. g.,
^tK in the participal 'rrn
'irrn,
(both
in the
nDNHK,
srtK ,6:6.
form
same
to the prepositions there
Mandaic.
is
;in, 'in; cf. is
the final loss of the
For forms of Kin we have
text), spelt elsewhere
plural of the participle appears as
As
V in verbal forms, see above.
Unique
'Drrn.
''inn,
from nhd, NDi.
;no, tO"i,
the interchange of
Also observe the occurrence
in
The masc.
'nn.
h
and
the same line of
by,
^^lD^p
as in
and
n-DKnp ,3:7.
There
is
almost nothing peculiar in the syntax.
of an old- Aramaic idiom in idiom,
'
§
188.
if
the text
See Levias,
is
correct,
Grammar
—
Jinijn'a, -l
D'yi,
I
1:6;
"their house,"
"and
also,"
i
:
note the occurrence
3
also the unique
(cf. Latin,
simul ac).
of the Aramaic Idiom Contained in the Bah.
Talmud,
—
The
§ 6.
Syriac Texts
In our collection appear seven bowls of Syriac script and language, the
first
of this category to be published with the exception of the poor
facsimile of a probably similar bowl, accompanied with an unintelligible transliteration, in
Layard, Nineveh and Babylon,
A.
The
p.
521
f.'
Script and Orthoepy
script reveals itself as belonging to the
Palmyrene-Syriac type,
and that we are dealing not with a mere autographic "sport" the fact that
two or three hands have written our seven
with the Palmyrene and Edessene in pointing
The Seyame or double
not distinguishing 1.
reasons
of
on
written
generally
is
the
on an
space,
written vertically, 33
:
5
;
last
letter,
may
they
Once
the
include the points of
fem. suffix
Edessene type
in
n
"i,
in
mark
generally for
,
two points are and
in
34
The
:
6
T
script
with an upper point, an ancient
But there
distinction in literary Syriac'
agrees
and with the former
appears to have the two points one above and one below. provides the pronominal
It
points are used; this
but occasionally
character.
earlier
i,
from
clear
is
texts.
the absence of ligature
is ;
marked
letters
distinction
from the
may
touch one another,
my
Alphabetic Tables)
but they are not purposely written together. In examining the individual characters
we 3
find that
n, v
J, t,
(see
agree with the types of the Estrangelo alphabet, and
and O approximate the
latter;
but evidently our novel alphabet has had
a history independent of Estrangelo.
'
Chwolson thinks
Edessene MS. of 411 '
In 34 4 stno :
,
that the script of this
(CIH,
"Moses,"
col.
116).
is
written
bowl
is
of older type than that of the
with a point over «
sound ?
(33)
—to
represent the e
—^ARAMAIC
MONTGOMERY
J. A.
INCANTATION TEXTS.
33
reveals a family likeness with the types found in early Edessene
It
(where the characters are independent and no points used).
inscriptions'
But the genealogy for the
our script
peculiarities of
cursive Palmyrene script, with which the Estrangelo
See Euting's alphabetic
tables,
cols.
found in the
to be
is
is
also to be connected.
Chwolson CIH;
17-28, in
his
tables
Noldeke, Syrische Grammatik; the atlas to Lidzbarski's Handbuch
in
nordsem. Bpigraphik, and for the history of the cursive Edessene
z.
script,
the latter work, p. 193.
This relationship appears in
(the type in No. 36
n
head
n
in
;
(our character
with the Estrangelo, but the origin of the type
and a type 26)
col.
;
line; in cols.
in
in
t3;
in
is
24-28)
to be
in
1
;
(with the
practically identical
found
in
Palmyrene,
the replica of the angular form presented by Euting,
reduced to a small stroke or coarse round mark on the
'
;
D, which tends to a closed figure, and
in
figure,
cursive Palmyrene)
;
in
p;
v
c
in is
(a small
D; in B
corresponding most closely to the
form,
primitive, in
Edessene development),
Of
is
is
;
(with parallels in Euting's table only in cursive Palmyrene, see
h
half-oval
No. 32
Palmyrene)
identical with the
is
almost a right angle)
at
3 (n. b. the curving stroke of the head)
in
(preserving the ancient type against the
not found.
the remaining letters, l
is
distinguished from T
by the
diacritical
point as in Palmyrene, but the figure of both characters faces to the right,
a unique phenomenon.
extending far to the
The
left,
and the head degenerates
may
be compared.
related
to
Estrangelo
There
is
finial
in
unique, with
letter
j
is
is
long curve
Palmyrene type
sui generis, the medial character finial
with
its
but terminates in a fork,
Noldeke,
its
cols, viii-xiii,
it
long
n
stroke
also
may
recalls
stands by
be the
itself.
and the Syriac types presented
representing the fifth to the seventh
But those Syriac forms have arisen from the tendency
whereas our n
"
3,
is
so that this feature becomes the characteristic
Palmyrene; the
the
a
to a point;* but here again the
a general resemblance between
by Euting, century.
The
character
innocent of any such purpose.
E. g. Sachau, "Edessenische Inschriften,"
ZDMG,
I
am
to ligature,
inclined to think
1882, 142; n. b. no. 8.
The nearest approach to this type appears in a similar character with a long in the Syriac MS. from Turkestan published by Sachau in the Sitaungsberichte
*
tail
of the Berlin Academy, 1905, 964.
'
UNIVERSITY MUSEUM.
34
that
it is
BABYLONIAN SECTION. form of n which consisted of a
to be related to a rather primitive
downward
stroke to the left with a crosspiece near the top.
simply reversed
making the stroke downwards
this,
Our
type has
to the right, while the
crosspiece comes at the bottom.
This
of
analysis
the
presented
script
in
our Syriac bowls exhibits
accordingly an older type than the literary Estrangelo and the Edessene inscriptions
;
myrene, and
most pronounced relationships are with the cursive Pal-
its it
is
an independent
to be regarded as
Withal no character shows a
script.
Epigraphically then this script early
local
Babylonia.
may have been
much
interest, as exhibiting
Palmyrene
an
type, existing in
a commercial script which spread from the
script itself does not stand in the
though
Edessene
In § 14 the age of the bowls will be discussed; the
metropolis Palmyra."
century,
of
is
form of Aramaic alphabet, of It
sister of the
distinctly late type.
evidence
other
way of an early may induce us
age, perhaps the fourth
the texts
to date
some
centuries later.
Since the above paragraphs were finished and regarded as closed,
upon the Turkish Manichaean fragments from Turfan
attention has chanced in
Chinese Turkestan, and
I find
a striking resemblance in
of the alphabet there used (which
is
W.
K. Miiller
I
in
many
characters
an offshoot of the Syriac script) to
those of the Syriac type before us.
of the script by F.
my
may
refer here to the discussion
Sitcungsbericlitc
the
of
the
Berlin
Academy, 1904, 348 flf., and the facsimiles published in subsequent volumes of the same journal, e. g. that facing p. 1077, in the volume for 1905. In
my
Alphabetic Tables at the end of this work
ence in parallelism.
The Turkish
script
is
I
shall present the
correspond-
very much younger than ours,
but has steadfastly preserved the type inherited from Babylonia.
came from Babylon,
a
few miles
distant
Mani
from Nippur, and we must
suppose that our script was the local use of that region, which came to be adopted
by
may
Mani
and
his
sect
as
the
vehicle
of
their
literature.
be worth while to suggest that we possess in this peculiar script the Harranian pagans, vulgarly known as the Sabians. As Chwolson has shown in his monumental work, Die Ssabier und der Ssabismiis. these heathens spoke a pure Syriac (i, 258 f.). although the peculiar alphabets assigned to them by Arabic writers are fictitious or kabbalistic (ii, 845). '
It
script of the
—ARAMAIC
MONTGOMERY
J. A.
The a
local
which
by
century,
our
of
history
script
Manichaean
script
time
came
to
—a
fate
sect,
now
in articles
back
thereby
carried
well
established.
was
it
35
the
to
third
What was
thus
be perpetuated as the literary instrument of the
which has so often happened
of the Aramaic alphabet. in press
American Oriental
is
INCANTATION TEXTS.
Museum Journal and may be added that there
for the
Society.
It
forms
to various
have given further discussion of
I
matter
this
the Journal of the are no Manichaean
traces in the bowls.
In the matter of orthoepy, while the forms without matrcs lectionis
abundantly appear also frequent,
occurs
times
at
Aramaic
e. g.
g.
confusion of
in the
NOJns,
KH'^'^, plural;
xax^D, ko'N, xipri'D,
the
and
texts
(e.
Mandaic
:
n and
plcne writings are
etc.),
There
xob'n, nd80, etc.
nt'D,
n
,
characteristic
n for n in J'^'no 31
32: 4; and n for n in tinnno'S and pnnnaN 36:
5,
:
N^iB The same
nrn 38:
5,
T3nn''S<36:
i.
also
square
in the
3,
sorcerer or family appears to have written bowls in both the Rabbinic and
Syriac dialects (see Nos. 33-35), and hence the natural contamination of the one by the other.
The
extensive use of the
pronoun
j'^n
pns 37:
8,
31:5,
Seyame
in all plurals is to be
the plural of the verb
e.
g. |vnj
noted
31:6, the
in the
:
participle
etc.
B. The Language
The
dialect belongs
to the
Edessene type;
forms of pronouns and verbs.
But there
is
this
is
evident from the
from
extensive corruption
the type of dialect which has been literarily preserved in the Mandaic.
we have
This appears, as
The 3rd
sing.
nilj'y
phenomenon
in the
Mandaic confusion of
masc. or fem. suffix to a plural appears as
sons," 33: 13 (with
over n),
seen,
(with Seyathe),
in the
bv,
34: 10; the verbal form
t'33l«,
37
:
ni^'j?,
10
;
e. g.
2,7- 8,
etc.
We
and
n.
n:3, "his
single point
have observed the same
Rabbinic texts.
For other similar Mandaisms we may note the pronoun
n;
Seyame), the same for "her sons" (with
n
ji^'VJ
(from
Ditr, e. g.
34
the equivalence of
bbv), 34: 10 (see
37: 8; kt3 for ntv3, 34:
the construct
:
:
6.
8, cf.
b
and
my comment);
niis for KiniQ;
[max
for
There are also some peculiar
UNIVERSITY MUSEUM.
36
forms,
e.
g. }'Oinn
unknown words suffix jin^nn
:
34:
and Neo-Syriac.
34:
i,
s^usn 4, is
In 33
BABYLONIAN SECTION.
snjntro 34:2, ('Sm/JoXoO.
xnuriDi,
not classical, but :
10 pDpss^
«!3't3lD
is
is
Afel
35
kjoit
found
^
.
in
4! and a few rare or
The numeral with
the
Targumic, Palmyrene,
infinitive of pB3.
The Mandaic Texts
§ 7-
A.
The
script of the
and Orthoepy
Script
Mandaic bowls
published in facsimile by Pognon. distinguishing
them from those
centuries, as noted
exactly similar to that of those
is
The
peculiarities of certain characters
MSS.
in the
of the fifteenth and following
by that scholar (Une incantation, 12
appear likewise
f.),
in these bowls.'
The
3
recovering
is
a large letter dropping
by an up-stroke
itself
at
its
shaft obliquely below the line and
an acute angle.
or has an open, round flourish at the top. early alphabet
and
1
T are
similar,
is
3
a zigzag figure,
Following the traditions of the
often indistinguishable; the former
tends to a smaller head and a square angle at the top, the latter to a curving
form letter,
like the
end of a loop.
ligated at the top with the preceding
is
T
n has, in Nos. 39, 40, a long leg to the right.
form, and also in a balloon-shaped figure.
above and dropping below the the drop in the
is
vertical,
Palmyrene.
it is
similar to
In No. 39
h
3
sometimes
line,
is
D appears
Except that
the like similarity
has the primitive form of two strokes at
an angle, but leaning backward, and so allowing of ligature to the the foot.
The
left foot
of D projects
itself
obliquely in a straight
39,
D has the later form, similar to the Arabic
approximating the
but in No. 39
it
p.
j?
drops below the
is
<_;*;
in
two rough curving
a large head, but does not drop below the
line,
s
by
and
In No.
with others, the body
generally an angle lying
line,
left
line,
the extended stroke at the top distinguishes the character from n.
is fuller,
angular
a large letter rising well
in a free curve.
we may compare
2;
in
is
upon the
line,
B
has
lines.
not found in these
' Compare now the early Mandaic amulet published by Lidzbarski in the de Vogiie Memorial Volume, p. 349, and the editor's notes, p. 350. His facsimiles are too indistinct to permit satisfactory comparison.
(37)
UNIVERSITY MUSEUM.
38
bowls, left
appears as a closed figure, like a roundish Estrangelo
p
stroke failing to reach the upper line and curving back
distinction
The r
from D.
consists of
Hebrew The
suffixal
(which
n
Otherwise
bowls.
it
the general practice
uncertainty of
The
represent by the
I
have always indicated the
I
is
appears in
the
that
case
first part.
Codex B
in
use of attaching
like the
it,
x
my
in
trans-
then dropped by the
;
however, following
suffix
Lidzbarski's
n
by n
amulet;
A
.
similar
Pognon's
in
hand
edition of the Ginza,
have followed the
I
the
often written
is
always appears as a separate word,
It
Aramaic
known from
has the shape
,
Petermann's
of
common
and
editorial
relative in general, to the following
See the arguments of Noldeke, Mand. Gram-, 92, for regarding the
sign as a peculiar development of
why such
be asked
had survived
Aramaic
until the
n
and
,
when
MSS., the
by
does not prove that
relative
T
It
=
it
must
appears to be
T
,
In these
script.
internal (e. g. after 1)
a preceding vowel the vowel of the relative
The
But
.
would argue that the pronuncia-
I
formation of the Mandaic
texts, as in the t; but this
n
not as a ligature of
1,
a special sign should have been used.
a survival of the older
acters
is
stroke at the left
vertical
apparently in Lidzbarski's bowls.
tion di
top,
generally preserved.
without attachment to the
word.
on
be intended in one or two other cases in these
peculiar sign for the relative,
MSS., except the
same character
cannot be distinguished from
distinction
bowls the distinction
is
lie
for
often the simple form of the
occurs at the beginning of No. 38, and
may perhaps
it
;
which
loops,
with the
p,
— probably
n.
literation)
scribe
two rough
The n has
or below, or on opposite sides.
as
BABYLONIAN SECTION.
is
expressed
only that with the support of
was
rejected.
characters are spaced unevenly and in the case of unligated char-
it
combined.
is
often difficult to ascertain with which
The
ligation
is
haphazard, there
is
word they
are to be
no consistent attempt
at
consecutive chirography as in the later texts.
Apart from the bowl-inscriptions and
Mandaic
texts
are
preserved in
late
texts;
important as the earliest monuments of the to
Lidzbarski's the
script.
amulets,
former are In § 14
I
all
the
therefore
give evidence
prove that the Nippur texts are to be dated circa 600; at that period then
the
Mandaeans had elaborated
their
own
alphabet with
its
peculiarities.
:
A.
J.
—ARAMAIC
MONTGOMERY
which
Investigations,
may
I
not
INCANTATION TEXTS.
expatiate
39
me
on here, have led
to the
beHef that for the most part the Mandaic alphabet represents an early type of the "Syriac" alphabets
Palmyrene and Nabataean
rife in the
Compare
is
must have arisen
sect itself
it
early developed
wont of the various
identical with that of the
Non^n;
Nnt<''3i''n,
in
its
own
§ 6.
says of his text from Bismaya,' the language of the bowls
The only
Ginza and Kulasta.
difference
formal, in the sparse or varying use of the matres lectionis.'
was used
in
oriental sects of that
Manichaean alphabet,
the remarks on the
As Pognon
connected with the
closely
Orient and before the domination
to suppose that
peculiar calligraphy, after the age.
The
scripts.
when Gnosticism was Christianity, and we have
the age
of
indeed often
is
it
;
the
xniay,
'"V;
n'H;
ndj;;
snssnn,
or second syllable or both
first
where
Nmt23, ;
we
may
I
is
cite
later
x
actually find xnnt,
'Nit.*
'sr,
B. The Language
We of
the
may
note the following syntactical peculiarity
anticipatory
particle
T,
pronominal
suffix
word of
B's granddaughter."
out Nos. 21, 22, 23 {q. V.)
JAOS,
in
such a "construct" form
in n
in
it
following relative
the
suffix.
A
E.
g.
'3
40: 3:
nns ns nn^JO
similar construction occurs through-
also a parallel instance in the Palestinian amulet
;
published by the writer
Was
without
the suffix itself creating a kind of construct case-ending, the
regimen being in apposition to the "the
n
the apparent use
:
is
191
1,
see note there, p. 278.
used before a plural noun
:
nnx'jxvn
ism.
in religion.
Under No.
compared
nJX'J^a.
the way of becoming a stereotyped case?
Apart from the references to "Life," these bowls are not
Mandaic
In 40: 24
is
specifically
Pognon's bowls are much more colored with Mandaeii
secondary
it
is
to
to be observed that the
the
Rabbinic
Mandaic
text there
texts; probably in the Nippur
from the peoples of other
community the Mandaeans got
their
magic
In Pognon's texts the
spirit
of the ancient Babylonian magic
dialects.
appears more strongly than in any other of the bowl-inscriptions.
'
line incantation,
13.
strangely enough regards as "errors." * Noldeke's e.xpert judgment, in his review of Pognon, p. 143, that the language of the bowls is later than that of the Mandaic classics, may be noted here. '
Which Pognon
THE MAGIC OF THE TEXTS
III.
The Purpose
§ 8.
The
bowls
incantation
few exceptions,
with
belong,
They spontaneously suggest
form of magic.
specialized
of the Inscribed Bowls
magic," which, in various forms,
is
to
one very
the art of "bowl
spread over the world, and which has
a straight genealogy from Joseph's drinking cup to the spinster's teacup of our
own
Ellis, the first
day.'
commentator on the bowls, advanced the
theory that, following an ancient and widespread therapeutic device, they
were
filled
which was drunk
with a liquid
absorbed the virtue of the
This
charm.'
written
by the patient who thus
off
explanation
been
has
Layard objected that then the inscriptions would have
generally given up.
been effaced by the liquid,'— which argument, though repeated by subsequent
scholars,
preserved as that they
is
not
itself
were used
a
conclusive,
for
the
magic vessel may have been
Layard himself thought
permanent prophylactic.
in places
of sepulture and were charms for the dead,
A
apparently relating them to the utensils placed in primitive graves.
number of Pognon's bowls
are in fact endorsed with
xnup
n'3T
,
"for
and Wohlstein's no. 2417 appears to be directed against the ghosts of the dead. But the bowls at Nippur were found in ruined
the cemetery,"*
houses, and in no case
Schwab argued
is
a bowl intended
for
the
service
of
for the hydromantic use of the bowls.'
reference to Babylonian hydromancy,' and proceeds to quote a
Iv,
'
Rodwell expatiates on
'
Layard, Nineveh and Babylon, 511.
this
kind of magic,
TSBA,
Cf. R. C.
ii,
the
dead.
He makes number of
114.
Thompson, Semitic Magic,
pp.
Ixi. •
Op.
*
Inscriptions mandaites, nos.
cit.,
PSBA, '
Cf.
526.
xii,
292
5, 7,
Hunger, "Becherwahrsagung
ische Studien,
etc.,
and
p. 3.
f.
bei d. Babyloniern,"
i.
(40)
1903 in Leipciger Semit-
J. A.
MONTGOMERY
Talmudic passages referring
ARAMAIC INCANTATION TgXTS.
41
to Joseph's cup, magical beverages, etc., but
he shows no connection between his numerous inscriptions and the method
and purpose of hydromancy, which
movements of
the
oil
an oracle to men by
affects to give
or other floating objects in the liquid contained in
the cup.'
Wohlstein attempted another explanation
in the line of
a kabbalistic
dictum that no work of magic can be effected without the aid of a vessel ( 'ba )
.'
was Hyvernat however who
It
from the
first,
field
of Jewish
demonology, obtained the clue to the right interpretation of the practice we are considering.' ability to confine
lore of bottled
up
He
/
refers to the Jewish legends of Solomon's magical
demons
in vases, etc.,
As we
jinns, etc."
and the
shall
parallel fables in
immediately
Arabian
see, this is the cor-
rect explanation.
Pognon did not himself he published
see in situ the large collection of bowls
in his Inscriptions
which
mandaitcs, but he learnt from a native that
"
such bowls were found buried just below the surface of the earth, and, generally,
reversed,
the
bottom
of
the bowl uppermost,
while at times
bowls were found superimposed upon one another, the mouth of the one fitted to the
mouth of
the other (p.
i
fif.).
Pognon does not guarantee
truths of these statements, but suggests in accordance with that the inverted bowls
the
them the theory
were prisons for the demons, who were confined
by the virtue of the magical praxis.
The
expeditions of the University of
Pennsylvania to Nippur have corroborated this theory by ocular evidence. Referring to the find of bowls above the Parthian temple, Hilprecht reports that "most of the one hundred bowls excavated while I
were found upside down showing some of the bowls as
in
the
ground,"" and
in this position.
Pognon concerning the magical use of
He
was on the scene
he gives a photograph
draws the same conclusion
the vessels.
Finally, one of the Pennsylvania texts demonstrates that this
conscious purpose of the bowl magic.
'
For the correction of
his
No. 4 opens thus:
hydromantic interpretation of fOID
was the
^a'tsbl
^Wi,
'i^tO'lD
see above
§3.
ZA, viii, 325, quoting from the book Raziel, 32. Sur une vase judeo-bahylonien, 137 f. " Comparing Thousand and One Nights, ed. Bulak, " Explorations, 447. ' *
i,
15
(=
Burton's
tr.
i,
38).
i
UNIVERSITY MUSEUM.
42
'J1
xntJ^a
'nn
angels and evil
demons
spirits,"
it is
This magical method
No.
which
which
6,
opens
as
sacred
in
(accursed)
announces
inscription
in
to
the
each one of the four corners
name to the The same term
fact gives a special
in
literally
hold
to
The same
etc."
called a SCa'S,
appears in
"covers
I'^^?^D:
"bound and sealed
that they are
of the house.""
bowls;
pK'np
bai
BABYLONIAN SECTION.
means a
follows
:
'i^
"press."
'Tcb
Jir,^
pcaan
NtJ-ao
down upon demons," etc. The theme is continued throughout the text: "This press I press down upon them" (1. 4); "who ever transgresses against this press" (1. 11), etc. In a word we have to do "a press which
is
pressed
with a species of sympathetic magic, the inverted bowls symbolizing and effecting the repression
The quadruple
and suppression of the
use of the bowls also explains the frequent recurrence
of identical inscriptions, client.
e.
represented
Nos. 21, 22, 23,
g.
The four charms
cornerstones
evil spirits."
thus
the
placed
security
at
all
made
equidistant
out for the same points,
formed a
of the house,
which as circle
of
magical influence about the dwelling." In the Babylonian magic
we
find a similar use of phylacteries buried
under the pavement of the house.
Botta,
Layard and George Smith
dis-
covered under the pavement of buildings small receptacles in which were placed magical figurettes, of composite
of the circular
lip
of the bowl
is
human and animal form."
also in line with the
magic
The
circle
appears to have been practised by sprinkling a circle of lime,
use
which
flour,
etc.
around a group of small images of the gods." " See the commentary to the text. " The binding at the four corners of the house appears I,
also in
Pognon, B, nos.
2, 3, 4, 24.,
" If my interpretation of the introduction of Nos. 9 and 14 be correct, we have also a reference to the formal depositing of the bowls. " Cf. the cylinder and prism texts deposited at the four corners of great buildings in ancient Mesopotamia. " Botta, Monument de Nineve, v, 168 f. Layard, Nineveh and its Remains, ii, ;
See Fossey, La magie assyrienne, 114 37; Smith, Assyrian Discoveries, 78. a like Jewish and Christian use, see Reitzenstein, Poimandres, 30.
" Zimmern, Beitrdge Semitic Magic,
p.
Ixiii,
z.
Kenntniss
charm with a circle made by Vienna Denkschrif ten. hist-phi\.
The
circle of the
d.
a
"circle"
ring presented
in
Classe, xxxvi.2, p.
magical seal possessed the same
For
and cf. Thompson, (Zimmern. "Gebilde"). Cf. the the Papyrus Anastasi, Wessely, 34, and further PSBA, xiii, 165.
bab. Religion. 169, no. 54,
translating usurtu
f.
efficacy.
J.
But there Babylonia.
MONTGOMERY
A.
43
proof that the praxis of bowl magic existed
is
In
ARAMAIC INCANTATION TEXTS.
passage
a
of
Thompson," we read a ban on an
Utukki
magical
the
loose in an upper chamber, with a bason (kakkultu) without opening
they cover
The
it."
The bowl
to the later bowls."
it
then primarily a domestic phylactery, to be classed with
is
the abundant forms of this species of magic,
An
e.
exorcism given by Wessely^" from the papyri
wording of our
may
form of magic
editor in his note has recognized the
comparing
indicated, without
by
demon) "which roameth
(a
evil spirit:
ancient
in
presented
series
texts
may
that evil spirits
:
the Jewish Mezuzoth.
g.
much
recalls
of the very
not injure the wearer of these
exorcisms, hide not "in the earth,""' nor under the bed nor under the door
nor under the gate nor under the beams nor under vessels nor under holes.
The
lurking of devils in the house
(e. g.
i
beams and on the
6), in the
:
thresholds (e.g. 6: 4), frequently appears in our texts, as also in the Talmud, Especially spirits
is
(e. g.
the threshold
named
guarded against the intrusions of
as
The means of entrance
37: 2).
a Babylonian text: by gate, door, bolt,
and
object of care, and the
hinges, etc.;" and door
The bedchamber is the special endorsement on No. 12, "of the room of the hall,"
refer to a bowl which
A
etc., lintels,
and threshold are exorcised."
bolt
may
was deposited
application
different
of
in that
apartment.
same magic
the
is
published by Pognon, which were found in a cemetery, inscribed
"for
cemetery"
the
(
xnup
n'an).
practice of laying the graveyard ghosts. cate
were made
inscriptions
out,
I'lireT
must leave
I
KD3
m"?!
it
I
some
" Devils and Evil Sfirits of Babylonia, "
evil
are extravagantly detailed in
ii,
open whether the phrase
Vfim
(the
last
word
is
am
found
many
This
bowls
of them being
the
is
worldwide
inclined to think that dupli-
the house and
for
in the
some
for the
124.
in
B. Mef. 29b
variously spelt),
is
(= a
Hull. 84b),
»D3
reference to our
could be translated "the cup of the sorcerers and not the cup of sorcery," i. e. of bowls used for malicious (cf. § 12) or for preventive magic. Tanhuma makes the second cup mean an ill-prepared brew which is ground for divorce; see Levy, Hwb., iv, 151a.
magical art
those
;
it
who break
" Denkschriften, "
Was
xlii,
2,
p.
66.
there a duplicate buried in the house?
" Jastrow, Reliyion Babyloniens is
u.
Assyriens,
i,
377,
where the
given.
" E.
g. Tallquist,
Maqlu,
p. 93,
1.
10;
Thompson,
Devils,
ii,
123.
full
translation
y
.
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
44 graveyard
house
in
this
;
would explain the reference
Pognon, nos.
i,
None
2, etc.
Wohlstein's bowl no. 2417
is
a detailed exorcism of ghosts.
But Nos. 13 and 28 pass from prophylactic are love charms such as we meet I
four corners of the
to the
of the Nippur bowls are so marked.
to aggressive
an early age only
in
magic; they
Greek world.
in the
leave their consideration to the commentary, and only note here that a
love
charm
is
as
much
a
magic, as a ban of evil
or dcfixio, to use the words of classical
KaTn(kafio(:
spirits.
note
It is interesting to
that
the
Greek
charms for defixing a rival in the circus or a lover were often buried in cemeteries, for the powers of evil
The bowl amulet
=
itself is called simply,
ij>v7mkt!/piov
instrument, see §
modern
SD3 or XD13, also occasionally nycp
For other terms applied
to
as
it
is
not sus-
a
magical
11.
tradition of this species of
to fairly
any case invoked."
in
applied secondarily to a phylactery that
^
pended or worn (/vop)."
The
were
times.
In his
bowl-magic has lasted down into Islam,
Monumcns
arabes, persons ct tares, Paris,
1828, Reinaud has given (ii, 337 ff.) a careful description of several Arabic magical bowls of brass and glass, contained at his day in private French
and
collections
at the Vatican.
They
birth
and maladies of nursing, enteric
They
are introduced "in the
(cf. the similar
with
provided
formula
in
quotations
legend and the power of
name of
our
(to quote one of the
are talismans
bowls) against snakes, scorpions and dogs, against diseases,
fever,'
sorcery and dysentery."
the merciful and compassionate
texts, e. g. 3
:
i
God
(cf.
§
11).
is
One
in
Nashki.
" E.
g.
is
reference indicates that
is
in
found in
cf.
below, § ii-
Mayer Sulzberger of bowl, with Koran quotations
In the possession of the Hon.
a small, finely engraved brass
The
text has been translated by Dr. B. B. Charles, Fellow of
the Cypriote charms published by Miss L. Macdonald,
and the Hadrumetum " See Blau, Das
" So
to holy
the only literary reference to bowls of this character I have
been able to discover. Philadelphia
God"
and note), and are elaborately
from the Koran and with references
they were inscribed at the propitious astrological moment,
This
pangs of child-
tablet, discussed in
altjiidische
No.
Zauberwesen,
PSBA,
87,
and "Amulet"
in
.?.
159,
Jewish Encyc.
Schwab L and Q charms against dog-bites, and a reference Pognon B see Glossary C, v. 3ipJ? ;
xiii,
28.
to scorpions
:
MONTGOMERY
J. A.
who
the University,
has
—ARAMAIC allowed
kindly
INCANTATION TEXTS.
me
45
present his rendering, as
to
follows
"This blessed bowl wards off virtues; and
it
is
poisons,
all
facial
in
are assembled tried
it
for the sting of the serpent and the scorpion, for fever,
for dysentery (?), for indigestion, for the colic,
and
mad
dog, for stomachache and
for headache and throbbing, for fever of the liver and spleen, for contortions,
for
lack
blood
of
(insufficient
blood
supply),
for
annulling magic, and for the eye and the sight, and for use in giving to
drink of water or of (two) lands,
oil,
when
the
harm
to
enemies and for poison in the conclave
imams of
the religion and the orthodox caliphs
or for
are thereon agreed for the advantage of the Muslims."
Probably many such phylacteries are to be found holds.
in oriental house-
Evidently the peculiar practice of the inversion of the bowl has
disappeared
;
the
vessel
itself
"blessed," an efficient phylactery.
survival of the magic
we
with
its
magical inscription has become
But the use of the bowl
are discussing.
is
doubtless a
§ 9-
The
exorcist
in general
is
The
Exorcists
anonymous
his
;
personaHty
in his
lost
is
professional possession of occult powers which range far above personal
By
limitations.
from
the age of our texts he had long been differentiated
the temple priest, or maintained connection with a cult only in out-of-the-
way
or
shrines
new theosophic
the
in
A
Hellenistic age.'
sprang up in
circles that
the
few points however may be noted.
Several of the Nippur texts" contain magical formulas worked in the
name
of Rabbi Joshua ben Perahia
(Syriac,
Rab Jesus bar
P.),
who
is
none other than one of the early Zugoth or Pairs who handed down the
from the Great
Tradition
Whether
this
authentic
may
magical
Synagogue
tradition
to
later
concerning
be dubious f but the case
is
the
ages
(see
illustrative of the
Joshua
be
tendency
in
magic to appeal to ancient great masters of sorcery, and to use as though their full powers
have become the stock these quacks
We
were possessed.
references in the magical papyri to
Aaron and '
the seal of
Nos.
8,
the
names
many
Solomon and the
The assumption charm
of
which the
in
wand of Moses and shield of
the plate
David and the mitre
For the Babylonian asipu and masmasu, see Zimmern, Beitrdge,
Semitic Magic, "
may compare
in trade of their successors.'
magician thus introduces himself: "With the of
their
such ancient masters, whose spells
well illustrated by a Jewish mortuary
is
No. 32).
to
venerable
91
;
Thompson,
21.
9,
17,
32, 2Z,
34-
For the Talmudic doctors and others who practised "legitimate" magic, see Blau, Das altjiidische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a "cousin" of Joshua and there is reference to his "house," i. e. school in 8: 11. Compare the inherited magical powers of Choni the Circle-maker, Taan., 19b, 23. '
*
See the
xxxvi,
2, p.
list
of
such
37; of. xHi,
2,
magical p.
authorities
in
Wessely, Vienna Denkschriften,
10 (I shall hereafter refer to these volumes simply as
xxxvi and xlii). Also Apuleius gives a similar list, including Moses, xc, loo, 1. 10 (ed. Helm), see Abt, "Die Apologie des Apuleius," 244, in Dieterich and Wiinsch, Religionsgeschichtliche Versuchc v. Vorarbeiten, iv, 2.
(46)
J. A.
MONTGOMERY
of the chief priest"
has
perform
(I
Hermes
vested with garments of
who
created heaven and earth."
Prangin
exercised
is
if it is
mestael in
—some
my
the Logos, and
charm
Palestinian
this
sorcerer of the hazy past,
in iron
strength
and
fire,
in
him
is
not a figment of
if
to be explained in the
same
not a misunderstanding of a Gnostic term, and so too
Bar-
13, literally the 'son
1.
and
;°
47
In 7: 12 the authority of Prangin bar
'The great Abbahu'
the imagination.
way,
spell)
this
our text No. 2: "I Pabak come, clad
parallel in
its
ARAMAIC INCANTATION TEXTS.
in
9
is
In some cases,
of the oracle-giver.'
the latter two and instances in No. 19,
have to do with men or
1.
it
decide whether
difficult to
is
was not drawn between
divinities; the line
sorcerer and the deity, as in the Hermetic identification of
Hermes' and
in the lively incident in
Acts
e.
g.
we the
Moses with
where the people of Lystra
14,
deify Barnabas and Paul.
In one case, the pagan text No. 36, the exorcist presents his commission
from the
deities
:
"The
Shamash has
lord
moon) has
sent me, Bel has
Nirig has
given
me
e.
g.
This
the
of
survival i,
1.
52
flf
said to
me
known old "Anu and Antu
well :'
am
ordered,
I
sorcerers
Marduk
the lord of incantation has
I
my
is
the Maklii series,
have commissioned me, Against the might of
against thee, Sina (the
commanded me, Nannai has
power."
Babylonian formulas,
me
sent
go, I
am
sent,
I
speak.
sent me." I
am
inclined to think that
become the
some of the
were written by lay people.
illiterate ones,
essential element (see § 11),
and
like
might be copied by anyone, or even invented in
sorcery
instance,
halves
of
goes
always
No. 2 the
is
a
a mutual
text,
exercise
subconsciousness
charm
in
each
his
especially
texts,
The "word
the
more
power" had
a physician's prescription
— for of
of
along with the belief
its
hocus-pocus.
which two men,
For
in the
respective
powers for the other.
Are they
' Montgomery, JAOS, iQii, 272. For the identification with Moses cf. the Hermetic phrase, tyu clfu Muva^c Wessely, xxxvi, 129, 1. log ff. also see Dieterich, Abraxas, 68, and Reitzenstein, Poimandres, 279. For the Egyptian use, cf. the Harris papyrus, "I am Amon," Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. Or the sorcerer may identify himself with some mighty demon; e. g. GiN., 69a, "I ara Papi Shila son of Sumka," cf. Blau, op. cit. 83. Also cf. 27: 9 with 2: 6. ;
'
i,
Dieterich,
/.
c.
Cf. the commission of the Old Testament prophets, and the adoption of soothsaying formulas; cf. Num. 24: 4 and Is. 50: 4. '
Talkjuist,
p.
37.
e.
g. Jer.
UNIVERSITY MUSEUM.
48
BABYLONIAN SECTION.
who
professional magicians or not rather laymen
stronger
defence
shoulder? in
The
No. 27 the
form of No.
against
But
2.
one
evil
felt
they could
in general there is a
magic
in
place
make a
by standing shoulder to e.
g.
Pognon 24;
No. 7 appear as making the charm, and use the
and suppliant appear
In
of
texts are often indited in the first person, clients of
between personalities priest
powers
the
;
down
compare the Babylonian
to fuse in
Wohlstein
breaking
calls
of the distinction in
rituals,
which
one another.
attention
to
what appears
to be
an
The may be
attestation of the incantation, inserted into the middle of the text."
obscure passage translated: "It
we
recognize
magical texts,
•
ZA,
ix,
is:
is
it
here."
e. g.
36.
inis
tW"
correct for
the
it
N'3n
ps
'b
xim so'p. for me (or 'p
a'na
has been written
It
=
KJJ'Op?),
Cf. the attestations of the scribe in the Babylonian
Maklu
series.
The
§ lo.
Most of
Clients
the inscriptions are of domestic character, being
made out
for a married couple, their children, their house, and their property, cattle, etc.
Frequently
it is
special
And
who many
the wife and mother
without reference to the husband.
In
procures the charm, with or of the inscriptions there
domestic sexual
against the evils that disturb the
intention
so No. 36 gives an exorcism for the bridal-chamber. No. 24
slay the
( X23t;'''D
There
iT'a).
unborn babes
(e. g.
The bed-chamber
woman.
for the safe delivery of a pregnant specified
Nos. 36, 37), the charm
is
often It
mysteries and maladies of the sexual the
categories
life.
charm often
is
The
life.
demons are
of
Lilis
made out
for
would seem that
where women are concerned, the greater part of magic has
in
a
frequent reference to the demons that
is
the children that shall be, as well as for those that are.
predominate
is
is
to
and
do with the
Liliths
which
personifications of sexual
abnormalities.
At times the
idea of the family
include a large household
;
No. 29
is
is
extended to a wider scope, so as to
a good example
;
from the long
male names enumerated, some of them of foreigners,
woman who
it
of
list
appears that the
On
procured the charm was landlady of a lodging house.
the other hand sometimes a single individual feels that a whole bowl
necessary for his client of
As
own
maladies; so in the case of the invalid
who
is
is
the
Schwab's bowl F. the individuals
names, which
is
must be exactly
specified
we have
a rich
list
of
enlarged by the required naming of the mother, more rarely
the father of the
client.'
In the Rabbinic texts
we
find the
Aramaic names
' Shabb. 66b: KO'KT Koca <3"3l3f)3: "all repetitive incantations are in name of the mother." The "sacred" name of a person includes that of his mother with the Mandaeans (Brandt. Mand. Religion, 116). The same rule appears in the Greek magic; see Wiinsch Antike Fluchtafeln (Lietzmann's Kleine Texte, no. 20), p. 9 for
examples and literary references.
The
practice
(49)
is
now
attributed
to
the original
UNIVERSITY MUSEUM.
50
Talmud,
familiar in the
etc.,
BABYLONIAN SECTION.
Persian names, probably more frequent than
the former, and but few typical Jewish names.
names are by a
texts the
Pognon's.
latter
Some
by
xnayo, 'His-hope-in-Jesus' in a text of
lE'V^
of the names of obscure etymology
large proportion of
somewhat
may
be of Indian
name Hinduitha. Persian names even in the Rabbinic texts
might lead us to think that the is
texts contain one
paralleled in a text of Lidzbarski's by TVn«»'D,
is
origin; cf. the frequent
The
My
xanDDS, Astrobas, and a Christian name, STno n3,
evidently Greek name,
Martyrofilia; the former
Timotheos, the
In the Syriac and Mandaic
large majority Persian.'
fallacious as the
clients
The argument
were non- Jewish.
Jews by no means
stickled for their native
names, in fact seem to have adopted foreign names with great so in one family of nine souls the a Jewish
name (No.
the magic of our bowls
is
shall
have reason to conclude (§ 15),
so eclectic that even a "Jewish"-Aramaic text
does not imply a Jewish exorcist, nor Jewish of
a
clientele
affinities
partly
Jewish,
partly
its
We
have to think
non- Jewish, to which the religious
is
also extended
beyond the actual house
inmates so as to include the whole property of the
are house and mansion
general
clients.
of the magic were indifferent.
But the power of the charms and
And
names are Persian, and only one son bears
But as we
12).
avidity.'
(srjp).
his
client.
Not only
but also the cattle and possessions in
In like manner Greek phylacteries provide a general
property insurance,
N. or M. or
detailed,
e.
g.
that the
demons
"shall not injure or
house or his vineyards or lands or
approach
cattle."*
matriarchal condition of society rather than to the elder principle, pater incertus, mater certa. Naming of the father probably occurs where the mother is unknown; for instances see to 10:
B
'
See Glossary
*
See Zunz. "Die
;
i.
also
Pognon, B,
Namen
d.
p. 97.
Juden," in his Gesammelte Abhandlungen,
ii.
charms are frequent in the Graeco-Italian exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. Vorarbeiten, iii, no. 3. For amulets worn by cattle, see Blau, Das altjiidische Zauberwesen, 86. '
Reitzenstein, Poimandres, 294; such
have discussed in
I
The
II.
§
8 the particular praxis of our magic
§
simple it
is
magic and even
characteristic of
there are
field
—the
There remain for consideration many
sion of the inscribed bowl.
for elaborateness
Incantations.
many phenomena which
in
inverdetails,
our comparatively
are suggestive links binding
with more complicated magical science.
Magic
consists of
two elements
:
the physical operation or praxis, and
the incantation, or to use the Egyptian term, "the
They
word of power.'"
are distinguished in the Babylonian as the epesu "work" (also kikittu"), and the siptu, words which appear rubrically in the magical texts.
terms
the
for
Uyo^'
(ifpof)
the
So
are
practice
in Latin
facere
irpayua, is
the
for
vpa^ig, xP"'^'-;
word
for
the
In the Greek incantation
the
and
operation,
it
has had an interesting history through factura, fattura, feitigo (Portuguese), into fetich.
The same
and similar terms are found
distinction
Hebrew
root nay, "work, serve"" (late the practice.'
gods
in
It is the
'
Hence
Budge, Egyptian Magic, 26
"
HB'j?
our magic.
14: i), nc^D}
(cf.
is
The
used of
root also for the service, the worship of the
West-Semitic, and this fact illustrates the parity, often equivalence
of religion and magic.
'
common
in
first
two words
N13J?
{'abada),
Niaiy
f.
E. g. in the Labartu texts,
For the
the technical terms
Myhrman, ZA,
xvi,
141.
see indexes in Wessely's
two volumes
in the
Denk-
Dieterich Abraxas, pp. 136, 160. All three words occur close the Kno^ts-K together in Dieterich's text p. 204 f. For rsXcrii (Dieterich, p. 136)
schriften; for
;rpf'°
,
=
of our texts, see § '
Cf.
Latin,
12.
colo,
cultus.
This Hebrew-Aramaic root is more religious than N. b. Arabic umra, used of the cult at Mecca,
with its idea of service. Wellhausen, Skizeen, iii, 165. epesu,
*
imaj?
etc.,
A ,
magical connotation of this root may exist in Is. 28: 2: nn33 imaj? l^yh is contrasted to the magic arts of the necromancers.
where the divine operation
(51)
UNIVERSITY MUSEUM.
52
N13V» (ma'badd), occurring frequently
{'iibbdda), XIUJ?, in
BABYLONIAN SECTION. and
in the bowls,
such expressions as snnj; SJTaj? (9: 2), and inin T2yl snuj?.'
The spoken Word
represented by
Knnp, once Knpn hp
technically by K-'/.^m^
is
r\2
)
words came
we
exorcisms),' though as
The
incantation as written
very large number of terms
is
also
etc.,
i-W/rimQ
(also
Christian liturgy (in
shall
see,
most of these
magic and were avoided by xnn'na and by the
called a
is
unique word dastabtraj and also a xn, "mystery," 3:
A
"words,"
,
the Greek the
in
to be regarded as part of black
our exorcists.
=
16: 10,
used both in magic arts and also
baptism, eucharist,
p^'O
nrhli,
i."
used to express different practices
and nuances of magic, but most of them only
of dreaded black
in the lists
magic (see § 12), and hence they are avoided by our exorcists.' The none of the technical names, e. g. from the roots
exorcist gives himself eiC3, is
eiETS
;
he speaks of his Nnuv. but snajfO
a
Ni'mn
ing verb the root
flK'N
own
his
Greek
;
a
more frequent equivalent
is
Latin
dcfigerc;
charm
the
is
'
ZA,
Once he uses terminology for
N1D''N,
NilD'K
13:
Also the
.
"iD^ IDD, nvo, 13E, nan.
18,
is
Old Testa-
probably from a
In the Babylonian the "binding" power
like import."
as prominent as in the western magic; I cite such passages as
For insyo and the Syriac use
Frankel, °
is
Afel.
in this sense in the
ment," where also the obscure ninoa, Ece.
of magic
an
"IIV, it2p,
used of magical practices
Babylonian root of
,
his favorite
derived from IDS, "bind," exactly equivalent to the
roots are used less frequently:
last root is
His adjuration
avoided.
yaf
is
But
ND-T NSC'sa NJS'B'N ,2:3.
practice
KaTaddv^
synonymous
The
:
is
Babylonian mam'itu, "ban," and he employs the correspond-
NJi'DiD, the
ix, 308.
A
see Noldeke, Z.
frequent attributive
f.
d. Keils.-forsch.,
iii,
296,
and
si'pn.
is
After summing up the various terms used for exorcism Heitmiiller concludes,
"Im Namen Jesu," p. 212: "Der Ausdruck nar' e^ox'/v ist irriKa/daiiai Our word snnp is the liturgical equivalent in the Syriac for epiklesis. in his
'
See 32:
'
The
4,
and Kent's discussion
original use of this
in
word (=
JAOS, IQH, Ttlcrii )
tu
bvofia.
359-
appears in
its
designation of black
arts; see § 12. " Cf. the modern fine distinctions between magic, sorcery, witchcraft, etc. ^ See Davies, Magic Divination and Demonology, 55, as against W. R. Smith's
view
in Journ. of Philology, xiv, 123.
" Friedr.
Delitzsch, in
Baer and Delitzsch'
text, p.
xiii.
J.
MONTGOMERY
A.
the Maklu-series
iv,
1.
INCANTATION TEXTS.
which
66, in
vii,
9;
—ARAMAIC
53
expressed by several
this idea is
synonymous verbs.
The
in, "prohibit," Din, "be
roots boa, Pa., "annul,"
"lay under ban,"" frequently appear.
frequent
is
demons with the magic word or device
with the sense of
sealing
the
engraved on a seal
—often
with explicit mention of Solomon's Seal
Solomon (Hyv.), or the
the reference to the 70 seals of
of Enoch, 19:
of the angels of the
17, the seals
saliis
The
of their clients."
an Nan K^DK, "great healer," 17: 12
house
Our
defi.viones.
The
great magician Joshua
=
34:
hence
seal of the
b.
is
for the
Perahia
is
In this prophylactic nature
2.
favorably from the western
of the magic, our texts differ
;
Most High (Hyv.)."
magicians will work only white magic, and their whole effort NniDK,"
noc
in taboo,"
Also Dnn, Peal and Pael,
monotonous
incantations largely consist in the
and
KaT&Seafioi
repetitions
of these equivalent roots.
As
From Pognon's
to that presented in § 8."
was a new one (B.
we have
our magic
to the praxis of
no. 24)
little
texts
and that the sorcerer
information additional
we
learn that the bowl
upon an uncleft
sat
rock,
a survival of primitive religion."
The rude
figures
and designs which can hardly be said
bowls are part of the praxis. realistic
in this
" the
age when
to
the earlier
Stiibe
adorn the
and more
gods and demons were represented by simulacra and
Most of
wise were manipulated so as to do the sorcerer's will."
explains the equivalent
'llE'C
his
in
text
as
denominative from
the
"lElB'
horn of excommunication.
" For sealing muller, op. '*
is
They come down from
The charm
used
as equivalent to placing the magical
name on
the object, see Heit-
249, etc.
cit, 143,
itself
called an
is
in the papyri, e. g.
Wessely,
—Cf. the New
«niD».
xlii, 31,
1.
Testament
aiiCeiv.
aorripia
341.
" This includes their defence, HfilBO and supernatural arming «ruit (cf. "the panoply of God," Eph. 6: 13), and involves the breaking of counter charms and ,
wiles of the devils:
In the
Talmud
" In No. 12 mentary.
And
ipj.*,
Kitr, ICK, 113, Sea,
itTD, etc.: 3SVH. "lay a spirit"; tras, etc. "IDH;
Blau, op.
cit.,
157.
forming a figure of an angel see the comprobably at end of No. 13 occurs an aphrodisiac recipe. is
a bit of rubric for
" Cf. the unhewn
altar,
Elworthy, The Evil Bye, 220
Ex. 20:
25,
;
and for the primitive aversion to
iron, see
ff.
" Budge describes how as far back
came
"itsB,
'iVC is the technical opposite to
as the third millennium in
to be used in place of material objects in the
magic of the dead
Egypt pictures (op.
cit.,
107).
—
UNIVERSITY MUSEUM.
54:
demons, generally as bound and hobbled
figures represent the
TDX
etc.,
,
words of the incantation."
to use the
so represented,
e.
BABYLONIAN SECTION.
No.
g.
8,
—
Especially the
TJ"),
e.
i.
liliths
are
but also there are masculine figures like the
Some
military-looking demon, in Persian style, of No. 3.
of the gruesome
demons
caterpillar-like designs are intended to "raise the hair" as did the
of elder Babylonia."" In one specimen. No. 15, the figure its tail
mouth.
in its
medium.
Hellenistic
This
is
Such a
is
the design of the serpent with
surely of Egyptian origin, doubtless through a figure
is
described in the
"Book of Apep." of
Ptolemaic compilation," and prescriptions for drawing this magical figure are found in the Greek is
papyri."''
a circle with a cross in
common— so
or the circle
is
bowls
in the Syriac
divided into segments with a
These signs probably represent the magical
cross in each. also occur
it;
Very
There
seal.
rough rectangular figures divided into compartments, represent-
ing the walls of protection which magic casts about the chent."
Wessely
gives a facsimile of such a magical design:" a square within a square, the
former being divided into three compartments a double-walled and
many-chambered
;
I
suppose after the plan of
castle, indicating the protective char-
acter of the charm.
In one case, no. 8835, a cross-shaped figure
may
represent a dagger,
and so indicate one of the magical forms of defixio or fastening down of the evil
"
spirits.""
performed on the figure of the Labartu, Myhrman, o/i. cit., found in the Seleucidan debris of Tell Sandahannah, in Bliss and Macalister, Excavations in Palestine, 154. For Egyptian usage, e. g. Budge, op. cit., 83. Cf. the operation
For
150.
^°
Palestine, see the figurettes
See the description
Devils, tablet
16,
" Budge,
ot>.
and cit.,
ii,
p.
in
Myhrman,
p.
148: also the seven evil Utukki,
Thompson,
149.
79, 83.
39 f., 69. The like design appears in a bowl depicted by Hilprecht, Explorations, opposite p. 447. Within the circle so formed are a number of magical figures, the most elaborate that appear in the bowls. The specimen is °'
Wessely,
presumably ""
"
For Ibid.
at
xlii,
Constantinople.
similar sympathetic magic in old Babylonia, see Jastrow, op.
i,
303.
" Pauly-Wissowa, Real-Encyc, "Defixio," col. 2373 Thompson, Sem. Magic, For modern instances of this kind of sorcery, see Elworthy, The Evil Eye, 53. ;
17.
cit.,
64.
;
J. A.
—ARAMAIC
MONTGOMERY
INCANTATION TEXTS.
55
In No. 4 it is evidently the sorcerer who is depicted, waving in his hand a magic bough. This is the use we find in Babylonian magic, in
which a branch of the datepalm or tamarisk was held aloft
to repel the
demons."
One
magic appears
detail of universal
of
all
months, this year out of
misunderstood) form of is
all
years"
formula
this
given: "If you come on the
first
;
our bowls: the
in the praxis of
So 6
assumption of a suitable season for the exorcism.
i.
In Wohlstein 2422 a day
of Nisan, go away,"
an auspicious day for expelling demons;"
this
were times of supernatural determinations of human
calendar Nisan
i
was
man was
same
Tishri has the
especially
fate,
in
effective;
the day of Destinies, the Jewish
season
Surpu
30th, of the
month."
We
text,
have
papyri are preserved giving
and equinoxes responsive
the
Babylonian
New
more modern
in
Year's day in
In
superstition."
among them
fuller all
seasons
appears
the 7th, isth, 19th, 20th, 25th,
the days in the year according to their
Egyptian magic.
Hellenistic
the
in
Among
the
eviavroiif ff ivcavriiv, fijjva^ ff iir/vov,
" Thompson, Devils,
The same
use
Persian religion;
" Wohlstein,
tiiikpa^
«f
those
continuators
of
note the
I
apac ef iipuv,
rjfiepCiv,
ipKi^u
following: roif
Trdvraf
Compare the and instances pp. 23, ill, 197. bunch of datepalm, pomegranate or tamarisk, in the
Branische Alterthiimer,
Spiegel,
to
papyri,
numerous passages
xlix,
p.
religious use of the barefma, a
draws attention
old
listed,
information of this notion from Egypt
character as propitious or unpropitious for magical rites."
of
was
when
Babylonia certain days were propitious for exorcism, and they are as personified, in a
i
to the
and compare the magic time of midsummer
character,
night and the Christmas
Nisan
etc.
was probably due
belief that the great turning points of the year, the solstices
action on the part of
day out
"this
:
the mutilated (and probably
cf.
in 17:
5
:
iii,
571.
Thompson
1884,
205 S.
in
his
note
our design.
p.
399,
with references.
" See Carl Schmidt, Aberglaube des
Mittelalters,
(on Die Tage-
wdhlerei).
" Zimmern,
tablet
Lucian, Philopseudes, ••
Budge,
op.
cit.,
viii,
24
ff.
Cf. the exorcism of a
demon
at
full
moon,
in
16.
224
of times and seasons.
ff.
The
;
Gods of earliest
the Egyptians,
ii,
c.
xix, for lists of the deities
appearance of this system
the angelic calendar system in Enoch, 82.
among
the Jews
is
UNIVERSITY MUSEUM.
56
"
daifiova^
This
IS
BABYLONIAN SECTION.
exactly the equivalent of the passage cited above,
and there can be no reasonable doubt that we have here the
'JTj; pnbia^D,
reminiscence of the Hellenistic formula. at//iepov
>//iepa,
fv
rii
apn
At
ijpif."
So again
Icast the later
in
These references
io ry
:
connected
is
God who has
the
an appropriate magical time are
to
our texts however quite conventional;
the papyri
magical calendar
with astrology; one Greek exorcism adjures "by the
power of the hour."" in
6:5: NOV
we may judge
that no horoscopes
were cast by our sorcerers.
But the praxis
a minor part of the bowl-magic.
is
from the Babylonian
is
I shall
almost the
The reasons
touch upon in §
phrases, words,
differs
for this shifting of the center of
In the bowls the incantation, the
15.
It consisted in the utterance or
all in all.
it
which the praxis was primary, the texts being
in
illuminative of the action.
gravity
In this
which possessed
syllables,
a magic
in themselves
powers and the demons."
to bind equally the favorable
has gone so far that magic appears to have divorced
spell,
writing of certain
power
This use of
itself
from
spells
religion;
the inversion of the bowl and the monotonously repeated declaration that the
demons are "bound,
etc., e. g.
to,
Nos.
sealed, countersealed, exorcised, hobbled, silenced,"
2, 4, is in itself sufficient,
without invocation
of,
or reference
the divine powers.
Generally deities
however appears the formal adjuration of Deity or of
and other favorable
their assistance."
genii,
may
This
the invocation of their
name
be specifically the Jewish deity,
e.
g.
securing
No.
14,
" Wessely, xxxvi, 53, 1. 341 ff. My colleague Professor Heffern sagaciously notes the illumination thus cast upon the difficult reference in Rev. 9: 15 to the angels appointed for an hour, day, month, year
phraseology.
Note
also
phrase,
the
day," in the Paris Magical Papyrus,
Ancient East,
1.
;
the verse
is
reminiscent of magical
good hour and a good and auspicious 3000 (given by Deissmann, Light from the
"in
a
251, 255).
" Wessely, xxxvi,
92,
1.
1932
=
flf.
xlii,
42,
1.
665
flf.
N. B. the like stress laid
upon "this day" in the Babylonian exorcisms, e. g. ^wr/iM-series, iv, 1. 65. " Wiinsch, Antike Fluchtafeln, no. 3, 1. 20. " The conscious manipulation of words, phrases, pronunciations to extract magical sense, appears in 9
" Even as
:
5
=
315.
—The
:
their
6.
images of the gods were used e. g. Fossey, La magical value of the use of the name in religious rites
in earlier times the
magie assyrienne,
32
;
—ARAMAIC
MONTGOMERY
A.
J.
name Yhwh";
"in thy
or
it
may
;
the
same form
57
be quite indefinite as in the
introductory formula, "In thy name, love"
INCANTATION TEXTS.
O
recurrent
Lord of heahngs, great Healer of
also appears in the
pagan text No.
I
19.
discuss
under No. 3 the origin of the phrase.
There
is
nothing
new
in
of
while
polytheism,
even
many
the adjuration of
Name;"
along with the appeal to some one
with
the former
polytheistic
1.
17.
Noticeable
is
the arrant nominalism into which magic
we have
its
may be a Great Abbahu" may be
So Abraxas
perversion, 14:
is
had
losing the religious
fallen,
—though probably here
invoked
2.
In 7:
9,
Many
names which are invoked may be kabbahstic (gematriac,
ligible
Of
words
—
just
=
365 becomes D'3";2K (and other forms)
We
have the
years by a series of discussions from scholars working name: K. Nyrop, Navnets magt ("the power of the name"), F. v. Andrian in Correnoted and analyzed by Giesebrecht (see below)
has been established various
1887,
names of
into unintel-
without reminiscence of the numerical value of the letters."
in
of the odd
etc.)
They may soon have worn down
as A,^pafaf
this "the
as noted in § 9, "the
a magically deified sorcerer.'"
angels or gods (see § 13).
be
but this illustrates
;
a very ancient divine name, inherited from Egypt."
holy Agrabis"
may
there
reference to "the
the easy passage from the invocation
of celestial beings into that of mere names or words
phase of divine personality.
the Jewish phase
adjurations
recognition of "God," as in the pagan text No. 19 with
one true God,"
angels" or deities
is
fields.
in late
I
;
Anthropologie. Bthnologie u. Urgeschichte, xxvii (1896), 109-127; F. Giesebrecht, Die alttestamentUche Schdtzung des Gottesnamens u. ihre retigionsgescliichtliche Grundlage, Konigsberg, 1901 W. HeitmuUer, Cf. also, on the use of the 'In Namen Jesu,' Gottingen, 1903 (especially Part II).
spondenzhlatt
d.
deutsch.
Gesellschaft
f.
;
name, Jacob, "Im Namen Gottes," Vierteljahrsschrift f. Bibelkunde, i Boehmer, Das biblische I seq. (which I have not seen in full) J. (on the philological origins of the baptism formula) Giessen, 1898. by W. Brandt, '"Ovo/ia en de doopsformule in het nieuwe testament,"
(1903), Heft
Namen,' and an essay 'Im
;
;
Theol.
Tijd-
schrift, 1891.
" For the adjuration of angels " See
§
Judaism, see Heitmiiller, op.
cit.,
176
to
Budge, Egyptian Magic,
Wiedemann, Magie
180, originally the
name
of a form of
Zauherei (D. Alte Orient, the Egyptians from of old worshipped as god "the Magical Formula."
the sungod; according to
" Cf. the Acts 19: *"
13.
fl.
13.
" According 23,
in
u.
vii,
4), p.
early and frequent use of the name Jesus in the papyri magic; and For Jesus as a sorcerer in the Talmud, see Blau. op. cit. 29.
See Pognon, Inscr. mand.,
107.
In 34: 19 he
is
"mighty lord."
cf.
UNIVERSITY MUSBUM.
58
same
BABYLONIAN SECTION.
names
unintelligent invocation of
the magical papyri,
in
e.
g.
the
exorcism "in the name of Abraham, Isaac, Jacob, Jesus Chrestos, Holy This
Spirit.""
charm from Hadrumetum
erotic
we can
not Jewish magic, any more than
is
barbarous
spellings
specimens
of
for
is
Jewish in
with
its
A/3paav,
patriarchs:
magic
eclectic
with Christian."
the
present form with lapaa//."
laxov,
its
These are
pagan and Jewish elements, overlaid
It is in this eclectic
character of our texts, as in
company from
called Jewish magic, that they part
say that the
all
so-
the old Babylonian magic
and relate themselves to occidental conjuration.
The
invocation of angelic names in Jewish magic
in part the parallel to the
pagan invocation of many
may
be regarded as
deities,
and
in part
as invocation of the infinite (personified) phases and energies of the one
Both Jewish and pagan magic agreed
God."
many names of
of as
name exhaust
the deity or
demon
in requiring the
the potentiality of the spiritual being conjured.
gation of divine epithets in the Old Testament,
names
Allah,
if
are
Egyptian"
possible; the fifty
similar
cases.
this practice
many names
the
The
no one aggre-
as also in the Christian
back to the root-idea of the efficiency of a knowledge of
liturgy, goes
the
accumulation
as possible, for fear lest
of
was
In
the
Babylonian
the
magic" and also
in the
For Hellenic magic may be
established.
Hekate,
all
names of Marduk, the hundred names of
^<5y"'
haTiKtoi"
In
this
cited
accumulation
" Wessely, xxxvi. 75. 1. 1227. Cf. the list of invocations in a "Christian" amulet: Adonai, Thodonael (= Toth -f- Adonael), Sabaoth, Emanuel, the holy angels, etc. (Reitzenstein, Poimandres, 293). *"
For the
text
and literature see to No.
"
etc. {c.
28.
I suppose the formula read originally "in the name of the God of Abraham," See Heitmiiller, op. cit., p. 180 for the invocation of the patriarchs, etc. Origen Cels, iv, 35) appears to admit its efficacy. :
" Cf. the Gaonic maxim that there are many things in which the angels are independent of God. Blau, op. cit., 92 with which contrast the notion of the ephemeral existence of the angels who proceed from the Dinur of God; Weber, Jiid. Theologie, 166. Eisenmenger, Entdecktes Judenthum, ii, 371 all but Michael and For the Gabriel according to a dictum of Bereshith R. (Lueken, Michael, 39). equivalent efficiency of divine and angelic names see the magical text, The Sword of Moses, published by Gaster, 1896. ;
—
" Jastrow, Religion Babyloniens " Budge,
op.
cit.,
171.
" Wiinsch. Ant. Fluchtafeln,
6.
u.
Assyriens,
i,
291.
—
MONTGOMERY
J. A.
—ARAMAIC
INCANTATION TEXTS.
59
of divine names there lurks the uncertainty whether they are names of
one being,
appears
fusion
many
or, as so
(Myhrman's
the
in
parallel
texts given
Deity
many names this much more than
is
due
is
not in our
to the fact that the reference to the
However
a passing compliment.
receives an extravagant accumulation of designations
and the "Hekatian names" are showered upon
;
the
names
who
is
it
the Lilith
she
is
akin to Hekate
her.
For the demoniac
refer to § 12.
I
The use
of so-called kabbalistic names
as potent charms,
may
—
letters,"
The
explanation.
practice
in the sorcery of ancient
magic," and hence
it
The
next claim our attention.
and the origin or etymology of
many,
are
in the first
accumulated magical
in the case of
of the demons must be exactly known, and especially
names
where the second
ii,
"barbarous names" of Greek magic, the Deity ;
not
is
This con-
beings.
names of the Jewish God
But except
into a polytheistic trinity. syllables, the
under No.
texts
turns the three
text)
names of as many
potencies,
is
roots of this usage
cases mostly defy
rare in Babylonian magic," but
Egypt" and
was
specific
in its lineal
reflected
to the
is
the mystery which
wizards that squeak and gibber"
(Is.
is
is
common
descendant the Hellenistic
Jewish sorcery, the Talmud
abundantly illustrating the use of these barbarica onomata."' source of this usage
phrases
syllables,
One
thrown about magic
primitive
rites
;
"the
8: 19) are universal; the Babylonian
priest generally whispered his formulas (cf. the title
masmasu)
;
the solemn
parts of Christian rites have likewise tended to inaudible pronounciation.
There
exists a tendency
toward intentional obscuration of the formulae,
which by psychological necessity would tend But magic in general
is in its
purpose a
something
intelligible
" see
A
case in
77,
and we must suppose that
was once expressed by the now
" For the mysticism connected with Rhein. Mus., hi,
to even greater corruption.
scientific exercise,
unintelligi-
letters see Dieterich's interesting discussion,
"ABC— Denkmaler."
Myhrman, ZA,
xvi, 188
(cf.
Jastrow,
i,
339), for the text of which
15: 4.
* Budge,
op.
cit., c.
S, e. g. p. 172-
" See Heitmiiller, op. cit. 197 K.; Abt, Apuleius, 152. For the Ephesia grammata, (the papers of Welcker in his Kleine see Kuhnert, in Pauly-Wissowa, s. v. Schriften, iii, and of Wessely in Program of the Franz Joseph Gymn., Vienna, 1886, I
have not seen). " Blau, op. cit., 61
f.
;
Griinbaum,
ZDMG,
xxxi, 269
f.
UNIVERSITY MUSEUM.
60
Much
ble term.
BABYLONIAN SECTION.
of the later nonsense
was the
tongue in which the charms had their
lost
survival of phrases of the
rise."
Such a part may have
been played by Sumerian phrases in later Babylonia, and the great western sorcerer Apuleius recognizes the origins of his magical lingo as magica
nomina Aegyptio vel Babyloniaco said to
and the Hellenistic sorcerer
ritu,"
is
alyvTTTia!;eiv.
Some
of the phrases are
such as cnn, "quick" (off with
intelligible,
still
you), with abundant parallels in the Babylonian and the Greek magic (the repeated raxr),'' also brief imperatives, as
to be observed that raucous sounds,
are very frequent; in
sorcery terms,
Many
E'n?
this
word:
the repeated
vowels as
Then
X,
and
from
unintelligible.
=
flV,
in'',
(sh)
is
Greek magic.
Hebrew
nynx,
So we
Or
etc.
In
irrnx'',
31
:
6,
is
rung
used
like
are
extravagantly repeated six
we have
g.
I'SVO
(Stiibe,
1.
66)
=
forms themselves became corrupted
MS, PS PS,
14: 2, are
nin%
find the changes
abbreviations
it
name
a play on the three
there enters in the use of the principle of Athbash, in e.
It is
often inserted between
the hissing implied by the ancient
DTI^K bn 'JIX;™ in 20: 2
in
forms,
etc.,
YP (kas) and especially sibilants
lent itself to this treatment."
~\
yyt,
tJTlJ ?
8 eight times.
unintelligible
MS
K"
:
times, in 31
various
g.
Pognon's texts
nt,
such syllables or letters are surrogates for the divine
which especially
on
e.
May we compare
words."
or
But the great majority of the forms are
away."
"fly
nr,
J?T,
nin''
.
its
Such prima facie
in course of time
from the former theme.
all
;
perhaps
Probably too the
" See Deissmann's remarks on the distinction between hocus-pocus and survivals of Egyptian and Babylonian magic in the vocabulary of the papyri Bibelstudien, i ff. ;
" Abt, Apuleius, " See to 14: 4. " In our
152.
texts cf. i: 13, 3:
s,
14:
2,
25:
s,
29:
10.
" For extensive magical formulas based on the Name, see Nos. give a list of these terms at the end of Glossary A.
3,
6,
31, 35.
I
" Cf. the introduction to Schwab's Dic
l3, 36: 4, q. v. The reminiscence of the ancient pronunciation survived in the lower classes and certain sects, e. g. among the Samaritans, and in magic, cf. the forms Ia/3c, etc ;
:
ARAMAIC INCANTATION TEXTS.
may
(mathematical) gematria
principle of in
MONTGOMERY
A.
J.
found
but also
Judaism,**
be supposed/' of old standing
theosophy
in the
61
and current use of the
Greeks."
The passage
name out
of names, interpretation out of interpretation," doubtless refers
in 9:
in
35:
Assonance of succeeding words
Both assonance and rhyme are found
S.""
bctttr
one example found,
e.
magic;
e. g.
in the western
g.
alam hotiim;" and op^h)
jiaviiu
xoSripe
votipe
avpe avpoe KavKtBTtj
Svar/pt
Rhyme
is is
passage there
this as noticed to the
the Assyrian magic.
adam alam
"letter out of letters,
occurs a rhyming "nonsense" couplet used with
f.,
For
magical intention.
which speaks of
f.
hidden meanings and values out of words.
to the abstraction of such
In one case, 15: 4
5
SudcKaKtar^."*
appears in the lines TovTo
ypd(pe
Mi;fa)^X
:
QvptyA,
£tg^^
OvpiijX,
raPpii/Ti,,
Miaay}^, 'Ippaijl^ 'larpaf/?..^
do not
I
much proof
find
of intentional
misspelling;
apparent cases are cleared up on inspection of the text. deal of care letters or
exercised in this regard (n.
is
b.
most
In fact
of
the
a good
a case in 4: 4), and erroneous
words are often erased or repeated correctly;
in
form most of
the texts compare favorably with the magical papyri.
" Schwab, *"
I
Found by
;
a case in
No.
" Deissmann, Light from " The Talmudic shabriri peeling off of the
word
" See Wessely, **
Wessely,
42.
=
ancient tradition in Eliezer
xlii,
briri
ri
riri
finally destroys the
xlii,
45,
13, 1.
cf.
Gen. 15: 2 and 14:
is
=
1.
different
cit.,
14.
23.
in character; the gradual
demon.
from Marcellus,
747,
318;
the Ancient Bast, 275; Wiinsch, op.
xxviii, 72.
964-
" This identification of the angels recalls the assimilation of the gods in the famous Babylonian passage; "Ninib the Marduk of strength, Nergal the Marduk of battles," and similar astrological identifications; see A. Jeremias, Monotheistische Stromungen, 26.
" Wessely, xxxvi,
For assonance and rhyme in Greek magic, see Philologie, Supplementband xix (1903), dassische f. 544 ff. M. C. Sutphen, "Magic in Theokritos and Vergil," in the Studies in Honor of B. L. Gildersleeve (Baltimore, 1902), 318; Abt, Apologie d. Apuleius, IS4- For Heim,
in Fleckeisen's
90,
1.
1814
ff.
Jahrbiicher
;
similar cases in our texts see 19: 18, 25:
S,
35
:
5-
UNIVERSITY MUSEUM.
62
An
Word
important part of the
BABYLONIAN SECTION.
Power
of
developed magic
in
is
the
use of sacred scriptures, the epics, legends of the people, and the citation Babylonian, Egyptian, Jew, Greek, each had
of appropriate precedents. his
thesaurus of sacred legend, which age had consecrated as veritable
words of Deity and hence N'onp
runes,"
house
Early
These are "the ancient
in themselves potent."
NT'C, of 32: 9."
found
have been
amulets
quotations from the legend of
Ura
the pest-god
Assyria
in ;°*
inscribed
with
and there are other traces
way that Coming Forth of the Day," largely consisting of myth, and the Legend of Ra and Isis, were used in Eg>'pt as magical texts." In the Greek magic we have Nor were the prophylactic and divinatory use of the Homeric verses." myth
of the use of epic
portion of the
Book of
in the
the
In the same
Babylonian magic."
Dead known
as
"The Chapters of
the
the Jews behind their neighbors, with their fast fixed canon of
The book
scripture.
of
Deuteronomy ordered or
least
at
sacred
suggested the
use of the weightiest "word" in the scriptures, the Shema, as a phylactery to
be inscribed on the hands and between the eyes (in place of totemistic
tattoo-marks)" and on the sideposts and gates of the house (where earlier prophylactic amulets like the Babylonian had hung).
Or
certain passages
appeared palpably appropriate, just as the Ura-legend was used as a prophylactic; so Ps. 91, especially v. 5 spirit,
"Yhwh
published
" Cf.
by
Is.
55
rebuke thee, Satan,"
Schwab,
G
f.
;
or the divine scolding of the evil
Zech. 3:2.
in
A
few of the bowls
H, K, O, are mostly or
(exterior),"
II.
:
" For
'V, cf. ivufai carmina, incantamenta, etc. of occidental magic. use of the same root in Arabic 'V in Ju. 5 12 has this sense. ,
;
" King, ZA, Magic, 83. '"
xi,
Jastrow, op.
" Budge,
op.
largely
50; Fossey, op.
cit.,
cit.
i,
Cf. the
:
cit.,
105; Jastrow, op.
cit.
i,
285; Thompson, Sem.
363.
125, 137,
and
p.
141 for
remarks on
" See Heim, "Incantamenta magica graeca as in n. 66 and Wessely, xlii, 2 ff.
latina,"
this magic.
in
Fleckeisen's Jahrbitcher,
" Cf. Eze. 9: 4, Is. 44: 5, Gal. 6: 17, Rev. 13: 16 f., etc. The practice was continued into Talmudic times, Sabb. 120b, etc.; see Blau, op. cit., 119. "
PSBA,
xii,
327.
J. A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
We
composed of scripture verses."
Num.
6: 24
Ex. 22:
Cant. 3: 7
18,
Ps. 16:
f.,
6: 4 and Ps. 91, with the
G
the latter, etc.
comparatively
O
7.
an amalgam of Dt.
is
are
marked by
Very frequent
and reference.
words of the Shema, followed by Num. 9 of value as containing the root
:
Yhwh,
Sabaoth,
Amen, Amen,
84a
Selah."
:
are not found in the
Mandaic
The magical
frequent," and TO aAAe?iOvia
But
Kal
we have
texts, in
is
93
f.,
f.,
the use of
Amen
These are
also
Yah, Yah,
which the sectarian doxology, "Life
not such as in the
a/"/" :
and
aXltXmia
are
^ojirr^cvra to aftf/v koI
and
we
should expect to find from
Old Testament.
The
spelling
is
power approved by the Talmud, see Blau, Jewish Bncyc; also Kayser, "Gebrauch
biblical verses of prophylactic
70
23
:
Halleluia recalls the
a case of syncretism such as this
this use of scripture is
" For cit.,
9
first
£vayy£?uov.^^
to
any Jew even moderately versed
op.
Num.
2.
These Jewish terms
In the Greek papyri
victorious" replaces them.
:
"kanti, kanti, kaloros,
probable use of Hallel-like forms in incantations."
is
of
lack
a frequent and potent theme in
1D£5',
Yoma
e. g.
their
No. 26 opens with the
23 and Zech. 3
and of good magical tradition
Biblical
Talmudic charms,
in
of
"The Lord rebuke
is
(generally twice or thrice repeated), Selah," Halleluia.
used
first
and may be
eflfusions are exceptional,
The Nippur bowls
late.
Jewish magic.
blessing,
the former followed by the
Satan,"" at the end of the inscription.
thee,
them the Aaronic
contains the whole of Ps. 121,
reads Dt. 29: 22 and then reverses the order of the
scriptural quotation
is
in
K
17: 8, 32:
i,
word of
first
But these genuinely Jewish
words."
find
44: 25, Cant. 3: 7;
Is.
ff.,
63
his article "Amulets," in
von Psalmen zu Zauberei," ZDMG, xlii, 456, presenting a Syriac MS. containing the Psalm verses useful in magic and divination. For the use of Psalms (especially Ps. 91) in the late Italian magic, see Pradel, Griechische
" On
«.
sUdifalienische Gebete, 69.
Jewish magic, called S?1BD, see Blau, op. cit., 85 the practice reversed the hostile charm. With the attempt at disguising the plain meaning, of. the intentional confusion of lines in a Greek defixio, published in Wiinsch, Antike this practice in
Fluchtafeln, no.
"
A
;
4.
formula recommended
" This magical use of Selah of
the
word.
chretienne,
i,
It
"
E.
g.,
lb. 66,
also
the Talmud, Berak. not,
I
as 2aAa
op.
cit.,
94
on
an
f-
both together, Wessely, I.
31.
sa.
think, noticed in the several
144.
" Cf. Blau, *•
appears
in is
xlii, 28,
1.
279.
Abraxas gem.
modern
studies
Diet, d'archeologie
UNIVERSITY MUSEUM.
64
BABYI,ONIAN SECTION.
There are but two references
not Massoretic, the quotations are not exact." to
supreme history of the Exodus,
the
In the Greek papyri there
confused.
14: far
is
34:
2,
more
and the
4,
latter is
citation of the sacred
history; cf. the "Jewish" text of the Great Magical Papyrus at Paris, pub-
This contains a brief summary of
most recently by Deissmann."
lished
God's great acts for Israel, although the crossing of the Jordan precedes the passage of the
Red
The "Judaism"
Sea."
of our bowls
is
often less
than that of the papyri."
There are several references
of the monster Leviathan"
;
1.
2
:
4,
Leviathan, Sodom, Gomorra"; 4:
Adam
4,
10
is
So
the high priest of exorcism.
son Horus."
And
on Mt. Hermon,
"the seal with which the
3. 5,
:
Isis lie
also in
Noah
sealed the ark"
;"
"O
me
save
of
series
Ea
hands
Isis laid
.... even
as
lie
Israel,
upon
the as
this child, the
her two hands upon her
thou
so in the Greek papyri the adjuration
works of the God of
spells, just as
Marduk appearing
or
Egypt the epic of the gods gives
"My two
upon him, even as
Isis,
a
is
magically used,
assurance of present magical help.
derful
;
sacred and legendary history
two hands of
fell
f.
Babylonian epic literature
Horus.""
which
sealed his son Seth," or "with which
also see 34: 4
All
etc.,
especially
of the sea and the spell
spell
"the seal with which were charmed
the Seven Stars and the Seven Signs" First
"the
"the curse,
6,
myth and apocrypha,
to ancient
So
in the citation of great spells.
is
didst
save thy son
often by the won-
which are regarded as
spells; see the
great Magical Papyrus.
"
Blau, p. no, that this paraphrasing and variation in was intentional magic which perpetuated the pronunciation of the Great Name would not have hesitated at using the exact words of scripture. The quotations have often come through eclectic mediums. ".Light from the Ancient East, 250 ff. " Cf. the Talmudic charm against the toothache, Sabb. 67a, in which portions of the pericope of the Bush were recited Blau, op. cit., 69. " "Man kann den Aberglauben der Kaiserzeit nicht in die verschiedenen Der Aberglaube ist Kategorieen heidnisch jiidisch und christlich einteilen Deissmann, Bibelstudien, 25. seiner Natur nach synkretistisch" " Cf. "the seal which Solomon laid on the tongue of Jeremia," in the great Magical Papyrus, 1. 3039, Deissmann, Light, p. 257 which has its parallel in the charm with which Enoch's brothers charmed him, 3: 4. " Wiedemann, Magie u. Zauberei bet den alten Aegyptern, 1905, 22, 26. I
cannot agree with
scriptural quotation
;
;
;
;
MONTGOMERY
J. A.
may
In this connection
—ARAMAIC
INCANTATION TEXTS.
65
be noted a few passages which appear to be
derived from apocryphal or kabbahstic literature, fragments snatched to
decorate the lean skeleton of incantation.
E.
g.
8: 13: "holy angels, hosts
of light in the spheres, the chariots of El-Panim before beasts worshipping in the
of I-am-that-I-am"
;
Him
standing, the
of His throne and in the water, the cohorts
fire
14: 3: "I adjure you by
Him who
lodged His Shekina
temple of light and hail"; or the poetic description of the angels in
in the
12: 7:
"They are
who endure and keep pure
with glory
filled
since the
days of eternity, and their feet are not seen in the dances by the world,
and they the
of
and stand
sit
lightning."
in their place,
—beneficent
Annunaki
Apocalypse and the
the
An
magical intent."
and the praise of
later
blowing
kabbalistic
his glory;
spirits against the
with
literature, are recited
important part of magic was the epic of the god
compare the insertion of the Hermetic
Leyden magical papyrus," and the
in the
like the blast, lightening like
These passages, reminiscent both
!
KoafioKotia
epic of the attack of the rebel
gods in the i6th tablet of the Utukku
The
series.
story
of the god's power or the praise of his glory were "words of power" against the fiends.*"
There
family,
is
these texts, yet
and then the categories of detested demons and
Names
various
the
dreary monotony in
a
much
variation of
After possibly an invocation, comes the name of the
details.
in
which the
spells are invoked.
Then
ills.
3).
Wiinsch. op.
cit.,
parallel in the
its
nos. 3, 4,
5,
where with
repeated at least three times. the charm;
it is
the
liaTTo?.oyia
is
the
(e. g.
No.
examples
in
changes the exorcism
is
KarMca/ioi; cf. the
slight
Multiplication increased the efficiency of
of the Gentiles {Mt.
6:7).
But the
relig-
" Cf. the amulet celestial
in Reitzenstein, Poimandres, 294, where the ranks of hierarchy are enumerated as standing by the great and lofty Deity.
" Dieterich, Abraxas,
182.
history in the incantation of a
"
and
follow
Noticeable
frequent repetition of the same form, even three or more times
This insipid use has
client
the
Herodotus notices the use of a theogony or divine
magus
(i,
132)
;
see in general Conybeare,
JQR
ix,
93
f.
Fossey, op. cit., 96; and for the western magic, Wunsch, op. cit., 13. and legendary narratives are found in the Syriac charms published by Gollancz, Actes du zieme Congris International des Orientalistes, 1887, sect, iv, 77. Cf. also the similar Syriac charms published by W. H. Hazard in JAOS, xv (1893). Cf.
Scriptural
284
ff.
UNIVERSITY MUSEUM.
66
ious imaginativeness
and poetic invention of the ancient Babylonian and
Egyptian magic has disappeared. its
The spell, the human and
reductio ad absurdum, personality
doors.
BABYLONIAN SECTION.
i^pk
^iyoc
divine
is
has suffered
thrown out of
§ 12.
The Objects
The magic of dissertation is
fin
de
on the
Steele.
the
bowls
of Exorcism; the Demons, Etc.
is
of
too
and spread of the
rise
When
late
an age to require here a
Our
belief in evil spirits.
sorcery
the old-world religions began to decay, and the
gods that once were near to men disappeared
which marked the passing of ancient
in the political convulsions
tribe or city
and the domination of
a world-empire, or suffered under the strokes of philosophy and skepticism,
were not banished, and the superstition that feeds on the
the spirits of
ill
fears of men,
came
Nor
to
occupy the center of the stage of the spiritual drama.
did the rise of the great spiritual religions counteract the tremendous
development of the superstition concerning the powers of
evil,
for they
did not deny them, but recognized their existence, often regarded themselves in the negative light of prophylactics
standing fact of evil agencies.
magical in
was too
its
tense,
rites
and antidotes against the great out-
The Persian
for overcoming the
faith
powers of
was boldly ill.
dualistic
and
Jewish monotheism
and the cardinal doctrine of the one God was saved by that
unfortunate, though possibly necessary, salvage from antique polytheism, in the
shape of angels and devils
than distant Deity.'
The
who were
nearer and more real to
man
Christian Church followed the tuition of her
mother and her pagan converts brought along with them the superstitions of the Graeco-Roman world entail the foil of
;
Christian theology to an extent
'
ff.,
Cf. Bousset, Die
326
the doctrine of the Incarnation seemed to
embodied demons, and diabolology entered into the formal
Religion
unknown
in official Judaism.'
des Judentums im neutestamentlichen Zeitalter, 313
flf.
For the diabolology of the Hellenistic world, see the works of Heitmiiller, also in general P. Abt, Tambornino, cited in the previous section Wendland, Die hellenistischrdtnische Kultur in ihren Beziehungen zu Judentum u. Christentum, 1907; for Jewish and Christian denionology, see n. 35 for literature. '
Reitzenstein,
;
(67)
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
68
Our magic
a degenerate survival of the religious and magical develop-
is
ments of ancient Egypt and Babylonia, of the Hellenistic world, of Judaism,
and
in the study of its
we
demonology,
are dealing with a mass of time-worn
and banal demons, which do not promise much for fresh investigation. Nevertheless the analysis of the different kinds of demons
may produce
here and there a note of interest.
I
of
have noticed above the magical
and demons (§
deities
are not very
common
"the Killer, the
efficacy ascribed to
was the
demon
One
the Satan," etc.
know and
sorcerer's duty to
class of
knowledge
an exorcism of the it
gives of her
I
;
in
Our
the te.xt
virtue consists in the
its
refer to that text for comparative
Likewise the Labartu has her six (seven?) names, which are to
details.
We
be carefully pronounced.' epithets attached to
process in the similarly
demons
may
in 2: 2
names of Satan
in
compare the accumulation of
also
f.,
8:
Rev. 9:
24:
2,
11,
13, etc.,
12:
9,
amassed the names of the demon Apep.'
fication of the
demons the names of
personal description
whom
he
is
is
and
recall a like
while Egyptian magic
Also for further identi-
their parents, or even
given,' for every specification enhances the
exactly
and
Lilith
evil
many names
g.
the female
is
Jewish by the Lilith, in the Greek by the Gello or Baskania. is
e.
of names which
list
This
to conjure.
true,
demons however
Babylonian texts by the Labartu,
represented in the old
No. 42
is
it
they are generally epithets or generic terms,
;
Demon,
seems always to have enjoyed the privilege of a long it
naming the names
Personal names for demons,
ii).'
granddams are
power of the name.
Also the
efficacious, for this indicates that the sorcerer
exorcising.
to almost epic tones, as in the
A
Babylonian Utukki-series.''
knows
Such magical descriptions sometimes delineation
of the
Seven
Spirits
in
rise
the
reminiscence of these hair-raising pictures
appears in the Mandaic bowls published by Pognon and Lidzbarski, in which
•
Cf. also Origen,
given by Conybeare, *
cf.
C. Celsum,
JQR,
ix,
65
i,
24
f.,
v,
45
f.,
and the summary of
his
argument
f.
See the opening of the Labartu texts as published by Myhrman, ZA, xvi, 154; on an amulet published by VVeissbach, Bab. Miscellen, 44.
a similar text "
Budge, Egyptian Magic,
'
See below under (l)b.
'
Thompson, Devils and Evil
171.
Spirits of Babylonia,
i,
51.
\
—
J. A.
the
hurtling,
But
—ARAMAIC
fighting of
scolding,
canny terms.
mere
MONTGOMERY
INCANTATION TEXTS.
the Lilith-witches
69
depicted in un-
is
our texts do not extend much beyond the
in general
registration of categories; this decadent sorcery
made up
of poetical imagination by a mathematical tabulation.
for the lack
Superstition in order
to be comprehensive encyclopaedically accumulated all the terms of evil
only the inherited demoniac categories, but
had
to offer
devils
and
An
Hence
were gladly accepted.
ills
results in the registration of
analysis of our general category
namely: (i)
all
may
;
not
faiths
our texts the naming of the
in
an
which new races and
number of
indefinite start
species.
from a threefold
division,
evil spirits, in the strict sense of the term, as personal beings;
(2) evil agencies, especially the species of black magic, which have been potentized
almost personal
into
existence;
natural
(3)
especially
evils,
physical maladies, but also such mental and moral affections as loss, shame, etc.
—which
are regarded as instigated by demons, or as themselves evils
with personality, although often the demoniac element
This tique.
It
is
the order
we
named (Utukki,
spirits are
the Babylonian magic,
but here again
human
we
etc.),
ills.'
fj
^p'lKTi
II
and
all celestial
This
is
list
fi
rd
:'"
aKa-dapra
nvcvfiara,
Mjinvlov y avvavr^fia novripov y
Compare
of diseases.
terrestial spirits, sins,
E.
g.
Si
jiaoKavia
an-
a papyrus
the natural order of the evolution of magic:
La magie
Surpu-itvxes,
assyrienne, v,
I.
55
tpap/iOKeia
tj
voaripuv ^ KCMpov list,
in
Ij
f)
ru^/lov,
which are
first
the animistic
who have bound
the evil
more exact diagnosis of the
At
the end of the develop-
161. ff.,
Zimmern, Beitrdge
z.
Kenntniss
Religion, 23. '•
is
dreams, bans, witchcraft."
maladies which are specified in secular terms.
Fossey,
it
This order appears also on the whole in the Byzantine
spirits to their malicious purpose, finally the
•
And
—
fear of demons, then the opposition to mortals
*
texts.
a text where the several evil
more frequently those under (2) and (3) are paired, same order the bans (mamitu) and then the
TTvpeTOC
and so on with a
our present
g. in
then "the enchantments, sorceries, witch-
find the
charms published by Vassiliev ^^epiafioQ
e.
vague.
All the three categories do not so often appear in
crafts," then "sickness."'
various
find generally in
appears in the Babylonian,
is
Anecdoia graeco-bysantina, 332. " Wessely, Vienna phil.-hist. Denkschriften, xxxvi, ':,
81,
1.
1443-
d.
babylon.
^
UNIVERSITY MUSEUM.
10
ment
this last category
may
BABYLONIAN SECTION.
alone remain, as in the Babylonian medical
modern Jewish and Arabic charms.
texts or the
It
may
here be remarked
that the never-ending enlargement of categories of evil spirits, apart
may
eclectic causes,
from
be due to Persian influence, although hardly any of
the details can be traced to that source.
(I) (a)
The most honorable
place in the
the ancient gods and the spirits
still
first
division
to be assigned to
is
haunting their temples, which the de-
velopment of religion and especially the monotheistic trend had depotentized
and turned into demons.
The
religion of yesterday
Even with
Polytheism died hard.
of to-day.
Old Testament, there survived the
in the
appear as lieutenants of Yahwe, the
[Greek],
(Dt. 32: 8
Is.
One God many deities who
belief in the
D'npsn
disobedience and subject to divine wrath
planetary spirits
becomes the superstition
the triumph of the
'33
{Gen. 6: 24: 21
i),
(Job,
Ps. 82), as the
ff.,
i
as capable of
as angels,
ff.),
—a
thoroughgoing assimilation with monotheism, though the angels
have an independence and sovereignty recalling the Sons of God 10: 13, 21, and Satan), or finally as evil spirits.
The supreme
more
at
first
(e. g.
Dan.
declaration
of Second Isaiah that the gods are naught and nothing, unfortunately not sustained, and even onetime beneficent gods, as is
demons found
demons ment of
to
in
vex the
Paul
:
{ dai/iovloic ,)
when
banished, returned
classic expression of this
demonology
"the things which the Gentiles sacrifice, they sacrifice to
and not
to
found
this theory is
planets have
A
faithful.
was
God"
in
become the chief
(I Cor. 10: 20)."
The
fullest develop-
Mandaism, where the ancient So also
devils.
Mohammed
spirits
of the
reduced the
pagan gods to Jinns.
These discarded
and so we
and
find in 38: 8:
shrine-spirits
name
deities
and
may
therefore head the
"Charmed be
idol-spirits
all
list
gods (N'niiK)" and temple-spirits
and goddesses (KriKnnDj?)." The old proper
of the goddess Istar had already in the Assyrian
" So
D«S'S«
KpocKweiv TO
had become
dai/j.6via
koI
Sam6via
to £ldu?.a
" Cf. the Babylonian Hani
of evil potencies,
in
the
Septuagint,
(also Rev. 9- 20).
limnuti.
become a common
and
cf.
Baruch 4: 7:
J. A.
MONTGOMERY
name of goddesses
in general
—ARAMAIC
INCANTATION TEXTS.
number
a survival of the ancient sacred
the
number
Anu ;"
of
Knn^N
feminine
the "eighty"
(in the
Syriac,
is
we
In the heathen text No. 19
(istarati)."
learn of the sixty gods and the eighty goddesses is
71
(1.
8)
;
the former
figure
for the fulness of deity, hence
Once the
merely cumulative."
Pesh., etc.)
is
rare
found, used of a female
(Wohlstein, 2417: 5)."
spirit
Probably
it
under Mandaic influence that we
is
garded as baneful
spirits; n.
of Mandaic origin" see Pognon's
may
be added from Ellis
i
unlucky planet Mars, and
3
:
myth of
the old
b.
and the charms against sun, moon,
stars, planets, list,
their fall cited in 4:
34:
who
;
to these
Mandaic form of Nergal here
is
6
For other demons
6.
Inscriptions Mandaites, 93
J^TJ, the
"i1t33N,'"
find the planets re-
=
transformed into an
the evil
genius."
Under
head there
this
one interesting species, that of demons which
is
are the spirits of the pagan shrines and simulacra, and so are regarded
Again the forceful protest of Second
as haunting them.''
" So Hani Also
n. b.
istarati.
u.
Ju. 2
13,
:
Reisner,
ii,
Cf. Heb. tss mntPi", Dt. 7:
180.
etc.,
13,
of ewes.
with Moore's comment.
" For the survival of Keilschr.-forsch.,
KAV,
Isaiah, of Ps. 115,
222.
this mystical
A
number
of 50 gods
list
Hymnen,
Sumerisch-babylonische
is
no.
in
Judaism, see Griinbaum, Zeits.
f.
given in one Babylonian hymn, see iv,
1.
152
ff.
;
cf.
the
^wr/iM-series
(Zimmern, Beitrage), no. iv, 1. 68 ff., viii, I ff. Sometimes the number alone (6, 10, Jastrow, Rel. Bab. u. Ass., i, 289. In No. 38 15, 60) sufficed by way of abbreviation cf. the 366 Uthras in the Mandaic are mentioned the 360 broods of evil spirits religion and the 360 gods which Islamic tradition claimed were housed at Mecca. According to Pesah. iiib, seq., a service tree near a city has not less than 60 demons ;
;
in
it.
" According to old Semitic use, cf. Mic. 5: 4, Prov. 30: 15 ff. N. B. "the 7 sealers and the 8 brothers" in the Mandaic amulet published by Lidzbarski in the Florilegium to de Vogiie
"
(1.
7 f.).
Cf. 19:
4-
Sayce-Cowley's Elephantine papyri, and two Nabataean inscripthe also notice the Arabian goddess al-Lat, tions, see Lidzbarski's glossary Babylonian Allat, goddess of the nether-world. For occurrence of rhn in Phoenician, see Baethgen, Beitrage, 58 f. I
find
nrhit
in
=
;
" See Brandt, Mandiiische Religion, 43, " Brandt, ib., 51, 199; Mand. Schriften,
" For just cited,
a 1.
list
247
n. 2.
184.
,
•
of these planetary spirits in the Mandaic
cf.
Lidzbarski's amulet
ff.
" Cf. Origen, C. Celsum, vii, 35 and 64: the localities demons are temples and shrines where they can enjoy the
especially
haunted by the Also
incense, biood, etc.
UNIVERSITY MUSEUM.
72
BABYLONIAN SECTION.
the satire of Bel and the Dragon, had failed; there
and sanctuaries of the old
cults
So
religions.
was a virtue
in the
the ekure appear in our
bowls, as in the Mandaic books," as established deities.
The word
ekurru,
once the name for a temple had already in the Assyrian become applied to
The temples themselves were
deities, ekurrati."
deified
later superstition retained the idea
;"*
gods of the temples, and so as gods
Of
8)."°
Schwab Q: in general
There are they
like
'B
in general;
Dica
g. Lidz., iv:
the
as
,
g.
we
read of "invocations of the gods,
'S,
and the goddesses."" In some of the
of the upper, lower and middle regions."
appear
rather
far
down;
e.
g.
5:
nitji
2,
Mandaic passage, quoted from the Ginza,
the
e.
practically
ekiire as the
npna),"' properly "images, idols," but used at large of gods
5 e.
;
and
number 60 shows, xmay = K'hIjn (cf. character are the nans, or na'ns = nsTiKS (once, in where
sna't Nniay pn'K',
19:
personified
by regarding the
they occur after
much reduced
demons,
the
in grade.
devils,
Levy
amulets,
spirits,
translates the
'bi
noNl
Pognon B,
in
'ini
'TC
p. 75,
liliths,
lists ;
cf.
where
being thus
word by Gespenster;"
in the
eclectic
magic of the time the word may have come to be
identified with
eUulov
^
the distinction
,
Talmud
in the
apologetically; i,
p. 86.
the reality of oracles at those shrines see the
argument
in
Aboda
is
is
admitted, although explained
Z. S5a, cited by Joel,
Der Aberglaube,
Cf. I Cor. 10: 28.
" Brandt, Mand. Schriften, "
There
both phantasm or ghost, and idol."
Delitzsch, Ass.
Hwb.,
81.
21.
" Reisner, Sum.-bab. Hymnen, iv, 1. 165 Jastrow, op. cit., i, 282. Beth-el appears in the same use in West Semitic: the god Bait-ile, KAT*, 437 f., the name Bethel-shar-ezer, Zech. 7 21 and now the many similar names in the new Elephantine ;
:
papyri published by Sachau.
" The word
also survived in its original sense,
" For the form,
see Noldeke,
"2:7,
Wohls. 2422:
Lidz.
" Pogn. B, no.
"
ZDMG,
4,
Mand. Gram.,
e.
g.
Pognon, B, no.
13.
§ 25.
5.
25, erd.
ix, 467, n. 5.
'° The Persian word was early introduced into the Occident. MS. and Symmachus's testimony (margin of Cod. Marchalianus)
According to one
(+
Tzaraxpa
where the unintelligible -arpm Transactions of the IXth International Congress of
eifa/.a
as gloss) translates the vn'^N of Is. 8: 21,
is
found.
See Nestle
Orientalists,
(1892),
ii,
s8.
in
generally
I
J.
MONTGOMERY
A.
between male and female I
'B
:
—ARAMAIC
INCANTATION TEXTS.
xmansi nans and
73
(Schwab
srapiJ ['"Til^nB
).*"'
am
I
40
19,
:
Kona
inclined to associate with these patkaras the
where they are
listed
between the smsj;
and
of 38: 8 and
Nns^ns or the
xmay
The word would then mean "shrine-spirits" (Syriac />^ro^ifea. parakku). The change of the first vowel (a to i) is possible." But
and
8n^5^nD'y.
Ass.
another etymology
may
be
proposed— from
modern Persian Peri)."
parik (the
the Persian pairika
=
connected with comets, and also according to
tiful seductive witches, are
de Harlez are companions of certain genii invoked by magicians. cally, this
cedence
known
would be the most
fitting
in the lists indicates a
Philologi-
etymology for our word; but
pre-
its
higher rank than that assigned to the
little
(so Spiegel) and insignificant Pairikas.
For the
—used
Pahlavi
These creatures are described as beau-
gods also appears Nnj?D
false
^'^N, etc. in the
like
(b) I pass
now
(sing.
,«nij?t3
1J?to),
=
"error,"
Old Testament.
to those
groups of demons which immemorially had
stood as the evil spirits par excellence.
Like the iitukki of the Babylonian
religion" they mostly appear in tribal groups, without personal distinction.
Most constant among
these classes are the
and
pVT
expressed by "devils and demons," with as idea as these English words convey to us.
much The
p'E'
or as
,
which may be
little
of a definite
DHB' occur in the Old
Testament, the word having an obscure history in connection with the
Assyrian sedu; sedu."^
"*
function the IK'
in
is
the
Babylonian sedu limnu, "evil
In the later Jewish demonology the
With
'D
=r a deity or demon,
cf.
pT'tr
the use of
a^ita,
are the hobgoblins, the
"tomb," as grave-demon;
so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note
Also
in the Syriac
of
Sa. 7
I
"
:
»n'3J, "shrine"
3 translates
nnriB'V
•
comes
to
mean
In Islam the false
Noldeke, Gram. d. neu-syr. Sprache, § ti3'n'Sn, 8: 3. Or an assimilation to Ni3>ne ? Cf.
2.
and in Peshitto gods were called asndm, "idolsj"
a god, a false god,
6,
or
Mand. Gram.,
§
20;
cf.
" See Spiegel, Eranische Alterthumskunde, ii, 138; A. V. W. Jackson in Geiger and Kuhn, Grundriss d. iranischen Philologie, iii, p. 665 C. de Harlez, Manuel ;
du Pehlevi, 1880), s. v. in Glossary. " See, for the Babylonian demons, Fossey, La magie assyrienne, Rel. Bab. u. Ass., i, c. xvi Thompson, Semitic Magic, 43 ff.
c.
2; Jastrow,
;
**
See, inter
al.,
art. "Feldgeister," in
Baudissin, Studien
s. sent. Religionsgeschichte, ii, 131, and his Hauck's RE'; H. Duhm, Die bosen Geisler im Alter, Testament,.
—
.
UNIVERSITY MUSEUM.
74
prevailing class of
demons
BABYLONIAN SECTION.
they are the
;
of the Greek, for which the
^aifiovta
Peshitto returns to the Jewish term."
As Judaism sriN^JTtr
7:
,
has
In II
14.'"
niTC, so once we find reference to the
feminine
its
:
=
5
18: 4
=
Ellis
=
I,
Lidz.
5,
we
learn of a
"king of demons and devils," with which compare Asmodaeus, the king of
But
demons."
the
which
is
found
plural in the
these
in
texts his
name of an
19: 10 as
in
same
text,
6,
11.
name
13,
In 29: 9 the sedht are described as
NJNnJUX,
N31J3,
deity (?X3n na), while the
evil
has evidently the meaning demons or
In a broken text (Pognon B. no. 24.
deities.
given as
is
X71D
'33,
1.
X'TBH N3^0 occurs.
19), a
"sons of shadow,"
the
^ibo
Aryan theology
(^
cf.
of the Targum.
The
inherited a good
]^Vt
name from
the old
gods), were depotentized in the Persian system, and came into Semitic
currency through the Mandaic and Syriac.
Targums and Talmud.")
(The word does not occur
In the Peshitto use of the term
it
in
appears to
apply to the demons of mental and moral disorders, thus indicating something distinct from the sedm.'°
The
or
"spirits"
"evil
spirits"
(
nv"i
Nnt"a Nnn,
nn,
pe"3
both masc. and fem.)" form a triad with the preceding species.
49, 20;
logical
I'mi
—
Levy
Thompson, Semitic Magic, 43; and the discussions by the students of Assyriomagic, Zimmern (Beitrdge and KAT"), Tallquist, Jastrow, Fossey. Fossey,
50, quotes IVR 6a, 26, to the effect that the sedu is the demon of the evil eye another proof that demons and their functions were interchangeable. p.
" For these and the following demoniac species in Judaism, see Eisenmenger, Entdecktes Judentum. ii, 408 ff. Grunbaum, in his admirable "Beitrage z. vergleichenden Mythologie aus d. Hagada." in ZDMG, xxxi, Weber, JUdische esp. 271 ff. Theologie, p. 242 ff. Edersheim, Life and Times of Jesus, ii, 759 ff. Blau, Das altjiidische Zauberwesen, 10 ff. Levy, ZDMG, ix, 4S2 T. Witton Davies, Magic, Divination, and Demonology among the Hebrews and their Neighbors (London, n. d.) the art. "Demonology" in Jewish Encyc; Conybeare, "Demonology of the New Testament," JQR, viii, ix Everling, Die paulinische Angelologie u. Ddmonologie; also V. Baudissin and H. Duhm as cited above, note 34. " Cf. SaijiQve^ 6aift6viaaai, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1. 10. ;
—
;
;
;
;
;
;
;
" Also simply the king,
saSrj
,
Eisenmenger,
op.
cit.,
ii,
422
(a tradition of the
"Molek" of the Old Testament?).
" According to Levy, not found in Jewish literature, op. " Ace. to Baudissin, op. cit., 131, the Harclean version Peshitto w.
" Cf.
!*in
Ellis 5
.
:
4,
napji
-lat
cit.,
488.
replaces
Vittv
of the
;
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
75
and Blau regard them as ghosts/' but without warrant, as the Rabbinic, Syriac and Mandaic use of the word shows. They are the Trvei/ia-a mvr/pd or ,
aiea^apra
New
of the
Testament, the equivalent of the Babylonian utukki
mi we may
This development of
limuuti.
where "a
spirit
Old Testament
trace in the
of evil," "the evil spirit," appears as an agent of
Jahwe
Satan such potencies easily passed into malicious demons.
like the
The Maszikm which the general category for
These
devils,
are prominent in Jewish lore, where they are
all
demons," appear but seldom.
demons and
evil spirits in their juxtaposition recall the
several species so frequently enumerated in Babylonian demonology;
more than once
as listed
in the
ekimmii, labartn, labasu, abhazii, followed by the registration of several categories there
A
exception), in definite character."
drawn
Babylonian
in the
field,
is
utukku,
the
Maife/M-series,
g.
name (with one
in
amount of
e.
rdbisu,
But beyond the
liliths."
no equivalence
certain
sedu,
distinction can be
but in our texts no differentiation exists.
Indeed the three species are rather tokens of the several sources of our
Hebrew (nil), Babylonian
particular magic, the
The only
(NVl).
Persian
(It?*),
reference to the "seven spirits" of Babylonian magic
is
in con-
nection with the Nn?33D (see below).
But
is
it
Many
demonology. spirits
evil
the Liliths which enjoy the greatest individual vogue in our
are
of the charms culminate in that objective
most often merely generical, anonymous,
to
the other
;
whom
the
general compliment of a spell must be paid, but the Liliths are definite terrors,
whose malice
is
specific
and whose
traits
and names are
fully
known. *'
0pp.
cit..
p. 482, p.
14.
The view
existed; see Justin Martyr, ApoL,
They may have been temptation
vi,
12
c.
18
that
For the
demons were ghosts of the dead indeed
and for
specialized as the
(see Blau).
Hauck's RE',
i,
relation
spirits
of
later
Judaism, Eisenmenger,
427.
ii,
of demoniac possession and moral
1'"^"^
and
nveiftaTa
,
see Baudissin
in
f.
" So Weber, Blau. "
Tallquist,
Die
ass.
Beschworungsserie Maqlu, 1894, no.
i,
1.
136, v.
1.
77,
N. B.
just seven species.
" For the distinctions between the Babylonian spirits, see Jastrow, Thompson, Devils, i, xxiv, Semitic Magic, i, Fossey, op. cit., c. 2.
op.
cit.,
i,
278;
UNIVERSITY MUSEUM.
76
The genus appears feminine,
and
lilu
BABYLONIAN SECTION.
Babylonian incantations, as masculine and
in the
along with an ardat
lilit,
The two former words
lili."
survived in Jewish demonology and both occur abundantly in our bowls,
though the Lilin are only pendants to the
whether Semitic from yb Halevy,
=
R. C. Thompson,"
beyond
lies
my
lil,
peoples
;
but
phantom of
would suggest
I
but semantic:
lil
=
wind
=
Lilith
etc.
to
lil
T?
Probably as others have "night,"
,
=
may have had
its
and her troop among Semitic-speaking
that the prime connection
nn
with Schrader,
"storm," with Sayce," Zimmern,"
present scope.
suggested, the resemblance of Sumerian
part in shaping the
origin of the word,
"nightmare, nighthag,"
or from the Sumerian
et al.,
The
Liliths.
and
spirit;" Lilis
is
not etymological
Liliths are specialized
forms of fmi.'" In the Babylonian the Lilith (ardat
men, and her realm
and
at childbirth,
Hence
in the
is
We
bowl
inscriptions,
I,
6,
They haunt
one dwells
in the
beams and " Ace. i,
;
the ghostly
hence
women
paramour of
in their periods
out for the protection of homes and
in the
name of
spirits
that
the is
women
concerned,
particularly desired.
say that the Lilis and Liliths are the demons of the family
Texts Nos.
etc.,
made
most often
life,
an amulet against these noxious
may
Liliths.
the
the sexual sphere
is
maidens, children, are the special objects of her malice."
the peace of family it
is
lili)
p.
specialized
to
8,
g,
ii,
the house,
17, i
:
6,
may
life.
be referred to especially for the
lurk in the arches and thresholds, 6
house concerned, 11:5.
So
:
4,
Talmud they dwell in in Greek magic demons
in the
crevices, the cesspools, etc.," even as
=
paramour of lilu. Better Thompson. (.Devils, Semitic Magic, 65), who regards the ardat lili as the more marriageable) hlith, hence the original of the Jewish Lilith.
Zimmern, KAT', 459
xxxvii, (e. g.
" Hibbert Lectures, " KAT', 460, n. 7.
145.
" Semitic Magic, 66: if Semitic, from root iiS"?, "be abundant, lascivious." " Cf. nn in Job 4: 15; the wind-draught easily passes into a ghost. •" The single appearance of Lilith in the Old Testament, Is. 34: 14, represents a more primitive stage of the fable than the Babylonian Liliths. She is just one of
the spirits haunting waste ruins.
" See Thompson,
I.
c.
et seq.,
who
discusses the
demonology of marriages with
Jinns, etc.
evil
" Jewish Encyc, iv, 516b.— In 29: 6 f. (cf. 1. 9) occurs STtrai KnB»3 and the decent lilith"; this recalls the good demons of Jewish lore,
«n''7'S, J'aits
"the Vt^V,
MONTGOMERY
J. A.
are given the like habitat."
spring with
human
folks,
and men by
night.
Hence
—ARAMAIC
In No.
INCANTATION TEXTS.
77
they are described as generating off-
i
the interesting
men and women
to
women
phenomenon of the magic
get, di-
appearing as phantom
vorce-writ, by which the sorcerer, like a Jewish rabbi, separates these obscene
beings
from
prey."
their
throttle
5).
and devour them, suck
The name
human wedlock;
their blood (e. g. ii
for one of these demons, in No. 36,
of Murderess," and "strangler." the like fiendish character;
dren."
No.
In
II
the
she
;
of the species,
cf.
:
little
they plague them,
8,
i8:
36:
6,
9,
Lidz.
"Murderess daughter
is
In the Jewish demonology the Liliths have
Bcmidbar Rabba 16
Lilith
The
barrenness and abortion.
obscene Lilith
do they vent their rage on
Especially
children as the detested offspring of
associated
is
affirms that they kill chil-
with the personifications of
on No. 8 gives the picture of a
figure
typical
depicted with loose tresses, one of the characteristics
is
8: 3;
Nidda
cf.
24b, Erub. loob.
partakes of the nature of the elder
The
later Lilith thus
and of the Labartu, the enemy of
lilit
children."
The
Liliths are intimately
names are
the granddam's
Wohlstein's text 2416
(=
known,
given,
e.
Nos.
Eisenmenger,
431
ii,
" Wessely,
f.,
cit.,
66,
xlii,
8,
11.
their parents', even
At
the beginning of
demons
named."
is
most exact descriptions are given of
ways and apparitions," for the
products of the morbid imagination
utukku, Fossey, op.
own and
a whole brood of
Stiibe)
Especially in the case of this species their foul
their
g.
—of
Liliths
were the most developed
the barren or neurotic
and the good and bad sedu of the Babylonian
woman,
— also
so the
449. 1.
19: they are bidden "not to hide in this earth nor
under
the bed or gate or beams or vessels or holes."
" See to 8:
The
7.
separation had to be legally effected, for the Lilith had her Cf. the tales of the female Jinns in Arabic folklore.
nuptial rights or powers.
" Cited by Weber, Conybeare, JQR, xi, 16. Keilschr.-Forsch.,
ii,
ofi.
cit.,
255.
But not
So
in the
also in the Testament of Solomon, ed. Talmud, according to Griinbaum, Zeits. f.
226.
" See Myhrman, ZA,
xvi,
147
ff.
" See Wohlstein's note; the mother's name 'D'», on a passage
in Pesah.
Ahriman bar
Lilit,
" See above.
112a.
"little
mother," throws light
In general these names are epithetical;
B. Bath. 73a.
cf.
the
demon
;
UNIVERSITY MUSEUM.
78
BABYU)NIAN SECTION.
the mother in the time of maternity, of the sleepless child."
Somewhat of
the elder and biblical notion of the Lilith as denizen of the desert appears
Kiai NDJa,
in the expressions
A
n"i3T tt'^'^, 17: 3,
further development of the Lilith
is
7.'"
27:
her assimilation with the witch
the descriptions of the species in the Mandaic bowls recall the uncanny scenes of the witches' nights which are the theme of
The
Lilith is the Baskania,
epithets "cursing,"
(i.
e.
and "undoing,"
existent folklore.
still
The
witchery) of the Greek charms."
34: 13, belong to this phase of the
e. g.
Lilith-idea.
Very
interesting
the similarity of the Semitic Lilith, and in course
is
of time her assimilation to the psychological horrors which haunted elsewhere, especially to the identical forms in the ology.
refer to the Lamia," the
I
Empusa," the Gello," the Marmolyke
and Gorgons, and the incubi and siiccubae."
In connection with the text
No. 42 which presents the legend of the Lilith-witch, present the parallel
forms of
This developed myth
world.
this is
men
Graeco-Roman denion-
conception as
take occasion to
I
found
in
the western
a later accretion to the ancient inchoate
ideas of these monsters.
" For the
psychological
Roscher, "Ephialtes"
XX
c.
i,
in
basis and subjective fact of these apparitions, Abhandlimgen of the Saxon Academy of Sciences,
see vol.
(1900).
* Cf. ekimmu harbi, Maklu-strits "evil
Thompson,
to thy desert,"
spirit
iv,
22 (Tallquist,
1.
Devils,
i,
152,
ii,
p.
26;
and the exorcism,
66), cf.
i,
167,
191
The
ff.
banning of the demons into the desert and mountains (cf. Mf. 12: 43) is frequent in the magical papyri, e. g. in an amulet published by Reitzenstein, Poimandres, 294: Iva airiMare h ayptoic optatv koI cKdae (pvyaSev&f/acTe Cf. Wohlstein 2422 (1. 28), "go and fall on the mountains and heights and the unclean beasts." As Wohlstein notes, the latter clause is a most interesting commentary on the anecdote of the Gadarene devils which asked the liberty to enter the swine. Mi. 8: 28, etc. .
" See °"
at length
under No.
Daremberg and
" Pauly-Wissowa, RE, °*
No.
42.
Saglio, Dictionnaire, s.
s.
v.
v.
For Gello as a lilith-name and as probably equal to Ass.
gallu, see notes to
42.
" For the
vogue
iiicubi
see
Roscher, Ephialtes,
60.
The
special
demon which
is
the
of this classic treatise corresponds to the male Lili of our texts, but his
subject is
far
more extended.
a domestic terror.
He
is in
form
goat, satyr, faun,
etc.,
a rural as well as
A
long
MONTGOMERY
A.
J.
demons
of species of
list
of which are not
—ARAMAIC
INCANTATION TEXTS.
remains to be considered, most
still
much more than names.
evidently most dreaded
is
One
the class of the
of the most frequent and
I'bnD
Myhrmann
P33, "bind," and incantations. seize,"
:
7, recalling
the Seven
350) compares Assyrian kabalu used in
(p.
we may compare this Mk. 9: 18, and the
"take demoniac possession of," so that
and
naTex^iitvoi
There are the
Cf.
Karoxot. indicative
who
evil angels,™
Ka-a?.a/ifidvetv
^
of supernatural possession."
are called
J'trnp
^
sacri, in
NOK^D
operations. hyytloi
as
the Great
"txi
37
,
The word
is
rites
8,
:
used of pagan deities
appears in the papyri."
Name
appears in 3
6,
:
"The Satan" appears and Rabbinic" and Arabic
"
Cf.
"
Ibid., p. 43, etc.
which angels were bound
in
lore.
The
Schwab
Thompson, Semitic Magic,
is
word
in
1.
7:
nnvis
2422. ri'an
hellish
to
who shudders
at
Enoch (40:
7)
and
no amplification of the doctrine of
47.
56.
his angels,"
10,
notes, without citation, an evil spirit
" Wohlstein
read
and the absoUite use of with reference to the myth in Gen. 6. Blau iSnpn nil, p. 10, n. 2. For evil angels, see Volz,
in this sense in I Cor. 11:
JUdische Bschatologie,
the
;
F.
also "the Satans," as in
There
i
:
36: 5 (cf. 19: 13), even
angel of death
" See Tambornino, De antiquo daemonismo, " Cf. Mt. 25: 41, Rev. 12: 7, "the devi! and the
in
4
We
"angels of wrath and the angels of the house of assembly.""
of the
from
Stiibe (p. 59) suggests derivation
species with the Babylonian ahazzu."
terms
Once they
venture to suggest metaplasis with the Syriac lab, "hold,
I
e.
i.
Nn^Dnc.
or
are spoken of as the "seven 'O of night and day," i6 Spirits of Babylonian mythology."
79
§ 23.
The
no'K.
editor
ncn
makes no comment on
phrase
this or the parallel
evidently equals ^ivhn (see below, note
112).
The
"house of assembly" recalls the ancient Semitic idea of the "lyio "in, Is. 14: 13, the assembly of the gods on the Semitic Olympus, Walhalla having become a conventicle of demons! (Demons are located in the north by Jewish legend, Pirke R. Eliezer, Or '3 'a amaywyti, cKKXriala, iii, and other reff., in Eisenmenger, op. cit., ii, 438.) may refer to the conventicle of a magical cult (cf. "the synagogue of Satan," Rev. 2:9). But the phrase is probably to be interpreted from a passage in a "Christian"
—
=
amulet published by Reitzenstein, TTvedftara
" E.
r^f €KK?.^ffia^ g.
op.
" Deharim R., TheoL, 253.
cit.,
295, top
:
dpKil^u
v/ia^
ra
haxdaca
i^r/Kovra
Trovypov.
Dieterich,^ fcraxoj, 192,
inscription cited by
Jiid.
rov
1.
Cumont Oriental c. 11: "Sammael
10; so also in the
LXX,
e. g.
Ps. 96:
7,
and an
266: diis angelis.
Religions, n. 38,
p.
the head of
the Satans," quoted by Weber,
all
UNIVERSITY MUSEUM.
80
Once with
the individual Satan.
V
SCD
In 2
The Syriac
'aan^'yai
meteor, blast of wind,
Np'T is a
of
idea
the
cakiku,
D''"i''j?B>
of Satan
The
a
as
"blast," 5
4,
:
\'-\\nti'
in Epistle of
o/ic^-of,
etc.
iiafioloi.
in the
;
The Rabbinic and Mandaic it has the more
I'P'tB.
inherited an old Babylonian
demon, and then death-demon."
The
a reminiscence, as the form shows, of
Schwab
G
Barnabas, 4:
9.
of
In Hyvernat's text occurs the phrase
most plausibly
(metaplasm of
the Fiends and Foes.
The Mandaic has
appear once,
,
Old Testament."
the title
'3D,
appear in association with the
PP'T"
general sense of a plague."
Satyrs,
(35: 4) are associated the
class of seducing spirits
almost unique Semitic transliteration of
?)," the latter the
3 are mentioned the
:
the Satans
and xbiasn, the former a
Jio-tiiD
BABYLONIAN SECTION.
are black devils;
mobn
translates "the Jinn of Solomon.""
cf.
the
which Griinbaum
tiTi,
The word would then
be one of a few terms in our texts which suggest Arabic connections (see KD'J^t;',
\''P^
well
But the reserve
below).
maintained, the root
molest
devils
;
in
Pauly-Wissowa,
their
assumed by the demoniac
in
demons
13:
Cf.
38: 6; also
in
Tim.
I
4.
I,
cf.
that,
as
Noldeke
We vii.
may compare
1174.
victims the
in
bands,
cf.
The
the god
of 37
:
6
Arabic jund),
^^^13
the
in::
name "Legion"
Gospel, and the "tribes"
(snaiic) of
i.
"seducing spirits and doctrines of devils."
" So probably read forTpJ? " Norberg, Lexidion,
" Muss-Arnolt,
made
be
from the Mandaic KlJU (Syriac
explained
to be
"troop"
"
to
have antedated the Muslim Conquest.
Gennaios cited by Cumont is
is
common-Semitic, and the spread of the word may
is
in
Hyvernat,
1.
4; in 19: 13,
'pi'T.
55.
ad voc, cf. the sunu sikiku, "roaming windblast," ThompFor the simile of demons to storms, see ibid., i, 89, and compare the etymology of lilith (see above). For the word see 12: 8. " But the idea of the hairy goatlike demon which obsesses its victim with mischievous or obscene purpose is universal. Cf. the Arabic ifrit, asabb, with the same root-meaning; Wellhausen, Reste des arabischen Heidentums, 135; Baudissin, Studien, i, 136. The same phenomenon is abundantly vouched for in the Greek demonology see Roscher, Ephialtes, 29 f., for the goatlike form of the Ephialtes, and p. 62 for its epithet pilosus; and compare Pan and the Fauns. See Roscher, note son, Devils,
ii,
4,
1.
Diet., 27.
;
28sb, for similar representations in the superstition of India.
represented as haunting a particular stretch of road.
" Probably to be read
in 37
:
10.
In 5
;
4 the satyrs are
:
A.
J.
is
—ARAMAIC
MONTGOMERY
Myhrman
and
In
15:
6
sure
in
my
text;
Kin\
the root
onomatopoetic
is
"ostrich." but doubtless the former
D'Jn, the is
;
but in the
Targums
uncanny creatures translating
jackal,
was rather
D'Jn.
is
it
— so
typical of desolation.
34:
/j.
the Tosefta
Hebrew
generally translates the
D"V,
NniT
In the Syriac,
But the Rabbinic references indicate that
ruins,
and
17. translating
ri'^'b
liliths,
it
satyrs
connotation appears in the Syro-
this
by NIIT
while
,
This equation gives the key to our present word.
>a/iia ."
n
the correct spelling;"
a fabulous than a zoological species, akin to the
and vampires that haunt hexaplar to
The second
bb\ and English "howl" and "roar"), con-
(cf.
noting a howling creature and was applied to the ostrich (see Jastrow)
81
and Levy's lexicons give the word as a
Jastrow's
variant to
found the piiT.
are
2
1.
INCANTATION TEXTS.
Symmachus gives The Babylonians
represented their demons in uncouth shapes of birds and animals.*"
Besides the use of certain generic terms, such as SOE'V, "oppressors," there remain several rare or obscure species: the metaplastic
"undoer"
for battala,
;
the
'3137,
UXob, probably
also
probably from root Or? "curse."" or a form of the Targumic
demon."
The
the Arabic
ptSSE' in
sifilt,
1.
species daemonis,
For the
(see p. 80).
Hyvernat.
'D'J,
3, is
for which
Grunbaum
probably to be read
X3^t3,
"shade-
221)
(p.
pt33B',
cites
"plagues"
possibly "familiar spirits," see to 6: 2.
Some can
There are also names of individual demons. Kn'BOn, corresponding to the Arabic
the
No. 20,
NJNtDD)
XJKD^i (alongside
be identified
(see to 8: 2)
ghiil
;
in a depo-
syano 37
tentized deity.''
Some
'TIC Schw. F.
Others defy etymology: nipmpntJ'K Pogn. B, npDT 34: 10
are recognizable epithets
(q. V. for a possible interpretation). ^r\Ti 3
such obscure names are found in Schwab
" According form
this
;
\'h\h^
:
F
2,
:
Siax 3
:
2,
n'vion Schw.
and
to Jastrow, Lagarde's editions of the appears as a variant in one place.
G
;
G.Long
10,
:
lists
of
these are probably on a
Targums have everywhere
this
" See Field's Hexapla. N. B. the interpretations of the uncanny creatures passage as demons by both the Greek and the Targum.
in
"" This word is to be distinguished from I'll, an eye-disease (see below) because of the uncertainty of the spelling of the two words the 'I'll at end of Schw. G may be the one or the other word. ;
"
Cf. the Syriac SJIKB'.
"
Sttibe,
1.
4.
See Pognon, Inscriptions simitiques, 82; Clay, Anmrru,
162.
;
UNIVERSITY MUSEUM.
82
BABYLONIAN SECTION.
par with the mystical names of the angels (see § 13)." note the blanket- formulas for demons
named, and which have
who
we may
Finally
named and who are not
are
their parallel in the Babylonian,"
and
Greek
in the
magic."
There are comparatively few certain references etc.,
may
as spirits of the dead,
include them."
One
to ghosts; the
case in point
P'^^"'.
found
is
No. 39: "charmed the With that appears to her .... [in some shape] charmed the Hlith that appears to her in .... [the shape of ?] Tata her in
niece;
charmed
appear to her in dreams of nights and visions of day." ghostly apparition
which
the defiling ghosts, NnsiOT, that have entered,
all
is
Here a
definite
Also Nos. 20, 25 contain
really a diabolic delusion.
pears, Kn^JpC (see to 8: 2).
One technical term for ghost possibly apThe last of Wohlstein's series, 2422, appears
to be directed against ghosts
and
general charms against ghosts.
spell.
harm.
There
is
an interesting example of necromantic
Familiar names are given to the spirits and they are cajoled to do no
Also is
in Wohlstein, no.
2422 appears the
constant reference to dreams
ni
iri'D
s<")3'p
nu
and apparitions
(KO^J'n)
(
Krtn)," which are the milieu of demoniac and ghostly apparitions, 13; hence
'n
''tP^iV
"disturbing dreams," in
,
practically personified
bination as:
of
the
Pognon does not
category of evil
Knsien
S''Jirni
conceptions
—a
night
explain,
S'lKin (cf.
is
D^n
cf.
7:
which phrase the noun
is
Syriac)
;
dreams are frequent " This giving of
have such a com-
which nn are impure second ^11t^',
word, which
"leaper," exactly
This distinction of the
represents a later psychology.
Charms
Greek papyri; thus against
bveipov^
against ^piKTovc,^
names to demons may be in imitation of Persian Geiger and Kuhn, Grundriss d. iranischen Philologie, 659, listing 54 individual demon names.
diabolology iii,
in the
in
the
doubtless the Talmudic
the Ephialtes of the Greeks, a kind of incubus."
dream from ghost or demon
We
spirits.
(Pognon A), in
nn.
xnim,
;
unintelligible
see Jackson
" Thompson, Devils,
in
i,
153.
" E. g. 6atft6vwv KOI /til ovo/ia!;6ficvov Pradel, Griech. u. sudital. Gebete, 22, 2. *" For a typical Babylonian incantation against ghosts, see Thompson, Devils, 1.
,
37-
" For oneirolog}'
in later
Judaism, see Joel, Der Aberglaube,
" See Roscher, Ephialtes, especially
" Wessely,
xlii,
31, top.
p.
48
f.
for the etymology.
i,
103.
i,
J. A.
^vXaKTi/piov
or a
;*"
ffdiJof
—ARAMAIC
MONTGOMERY
GijfiaT0^v?.a^
wpo^
da'ifwvag^
another against enemies, robbers,
INCANTATION TEXTS.
Trpof
etc.
^avTafffiara,
and
ipA^ov^
v6aov Kal
Tzdaav
-Kph^
and
83
(pavrdafiara
oveipuv."
These dreams and the similar panic fears of day and night are also referred to in extenso in Gollancz's Syriac charms..
(2)
Respectable or "white" magic includes not merely the laying of
evil
but counter magic" against the machinations of hostile sorcerers.
spirits
Just so the Babylonian Makln-str'its devotes the witch by
itself to the rites
means of simulacra which are consumed
of destroying
in the fire
;
the
Greek magic has the same defensive purpose.
The Mandaic
somewhat of the ancient dread of witches with
their description of those
uncanny and obscene persons, and, the
have noted above, the witch and
as I
are practically identified.
lilith
It
texts recall
was most
efficacious if the sorcerer
were known so that he could
be named and the "tables turned" upon him by casting upon him his malign
all
no curse "returns empty."
for
arts,
Such a case appears
in
Schwab G;
the evils that have fallen on the victim are bidden to fall on the head
NDK 13 N1D1K.
of
NiWK means
But examination of the name reveals that
"spellbinder" and
KDN simply means "mother."
the bowl has satisfied his client by assuming that he sorcerer's ner,
in
name.
It is
all
evil
works,
etc.,
are
fictitious;
The
writer of
knows
nothing else than the legal "John Doe."
Wohlstein 2416,
it is
the adverse
In like man-
commanded
to
return
against their instigator.
But inasmuch as the
names are not generally known, the
sorcerer's
incantations content themselves with listing the various kinds of magical practices
and putting them under the potent
spell.
The Surpu-stnts
illustrates the prophylactic practice; for instance, its third tablet" is con-
"
lb., 42.
"
lb., 64. Dream-magic was highly developed among the Greeks; we have charms for sending dreams, bvetpoTro/nroi e. g. Dieterich, op. cit., 191, 1. 15. Magic is required as an antidote. Hence dreams are listed with other maleficent agencies, ,
e.
g.
:
TTvevfiara
" Probably
x^^iivm,
a/iapriai,
dvetpoi,
bpnoi,
fJaoKavta;
technically expressed by 1'^3'p.
" Zimmern, Beitrage,
13.
Wessely, xxxvi, 8l,
1.
8l.
84
UNIVERSITY MUSEUM.
BABYU)NIAN SECTION.
cerned with breaking every possible kind of ban (matnit) that
Hence a recurring phrase
befallen a person.
"may
tablet: grief,
the
which
is
the curse, the ban,
my
with evils of the
etc.
we
Accordingly
papo,
etc.
;""
rcnn
ND'lp, "invocations."
flesh, just as
exorcism effected with
find
(+
"black
i'E"3),"
=
with the sense of poisoning,
Uym
the praxis of the fifth
We
body, be peeled off like this onion."
union of curses,
against
in
the misery, the sickness, the
the misdeed, the impiety, the transgression, the sickness,
sin,
in
the pain,
may have
(the singular
ri'^ip
in
this
arts,"
prudent intention perhaps
'pT
generally
"sorceries," 39: 4;°*
16: 10), the
of maleficent magic," also termed the
xbpna.
iTriK/f/nFic
or
;
the
especially
Nnt21^,
where the authors of these bans are foetus, laborer,
prostitute,
the frequent
listing of the
in
lines:
of
which
all
father,
avh^tfia,
e.
For
this
15: father, mother,
XO'in, which
is
;
also
the Syriac
perhaps also Ti^K (Wohlstein, 2426: 5)." its
abundant
parallel in
the third tablet of the .$i
g.
possible kinds and origins of curse are listed in
The unborn
child, naturally
miserable, hence a malignant wraith,
**
g. no.
has defrauded him. brothers
mother, grandfather, grandmother, brother,
posterity, infant."
°"
e.
op'""
Pognon's Mandaic bowls,
bans and their originators has
the Babylonian magic; cited,
specified,
who
"vows" and the
nT'J, maleficent
Christian equivalent of
This
master
in
icpol
There are the
various terms or kinds of curses, the mamit of the Babylonian, the
of the Greek magic
the
they occur in our bowls.
xnno,
ipapfiaKOTroiiaf-
mark here
is
sister,
165 etc.,
regarded as homeless and
classed in the Babylonian magic
and following technical names for sorcery, see
§ 11,
beginning.
Cf. the Latin equivalents, nefaria sacra, maleficia. artes nefandae, malae artes;
see Abt,
" So
Die Apologie des Apuleius, in
the Syriac, also in 7
:
30. 13.
But
^apiiuKov
survived in a good sense in
Bishop Serapion's prayers, "Thy name be a (p. for health and soundness." For an extensive discussion of the word, see It is formally impossible to distinguish between the words Abt, Apuleius, 112. Cf. the use of the adjective "sorcerers" and "sorceries," except in the Mandaic. literature with magical tinge,
KrtJiw, 3g:
e. g.
in no. 30 of
6.
" For these words see the convenient summary in T. W. Davies, Magic, Divination and Denionology among the Hebrews and their Neighbors, 44 ff. " See above,
§
11.
Pognon was
the
first
correctly to interpret this term, B,
p.
19.
" In 2 6 we find KfiOinN, xriDtS", Kni'tJ, used of the "white magician's" own work. " A similar list in Ellis 3 Schwab B. In the later magic these classes are listed in exorcism of the evil eye. :
=
MONTGOMERY
A.
J.
Mandaic
as in the
citation with the causes of ban,
The
or prostitute."" Nntsib
ARAMAIC INCANTATION TEXTS.
85
and so too the hierodule
difference between the Babylonian
mamit and
these
that the former has rather the sense of taboo, the latter of a
is
malicious curse effected under foul auspices.""
Then and the
there are the "names," ^^''12,
Compare "the
i6: 8. snnDit?, of hostile invocations,'"
e. g.
"words," curse formulas, including the informal imprecation.
word" of
evil
witch
the
in
Babylonian
and the
magic,""
current Babylonian phrase, "the evil mouth, the evil tongue, the evil
The Talmud has
the principle,
"None open
his
natural passage of thought the tongue and the e.
g.
:
"Bound and
Bound be and
is
the tongue in
mouth, held be
its
in for
a
exorcism,
shaken .... the teeth
its lips,
The binding of
and invocations."""
a frequent element in the Greek magic
in "VViinsch's
By
to Satan."""
mouth come
held be the mouth, and bound the tongue, of curses
stopped the ears of curses
tongue
mouth
lip."'"*
Appendix of defixiones
to the
;
some
Corpus
thirty of the
the
KardSeafioi
Inscript. Attic, are for
binding this "unruly member."""
Further objects of exorcism are the rites
NmODN
of maleficent cults; the
Ml, "mysteries," the
(Stiibe,
1.
A
2426: 5), enchantments effected by priests (pon)."" its
use in the bowls
is
sacramental
2) and nos (Wohlstein,
unique word
snobtTK, found coupled with the above terms.
and Wohlstein"" compared form IV of the Arabic verb and rendered a delivery to
*" Jastrow, op. ""
But
evil.
cit.,
So the Greek
""
,
compared with the Targumic
and the Jewish collection of charms
PSBA,
names of Hecate
the
Fluchiafeln, no.
in
the
Greek
Karadea/iot,
op.
cit.,
cit.,
as
used
in
Thompson,
e.
g.
Wiinsch, Antike
50,
i,
285.
with citations.
Berak. 19a, 60a, Ketub. 8b; see Joel, Der Aberglauhe, and Blau, op. cit., 6i,^with Talmudic instances. L-dz.,
it
xxviii-ix.
"*
'"•
IDPt^N,
i.
See Jastrow, op.
"* Fossey,
to be
367, 373.
i,
Karaieafioc
"Folk Lore of Mossoul," "° Cf.
it is
in
Halevy
i,
70 (but rationalizing),
4.
An amulet of later age Deissmann, Light from the Ancient East, 307. (Reitzenstein, Poimandres, 295) analyzes the evil tongue into the lie, accusation, '^
magic, sycophancy. '"'
So
rightly
Stiibe;
On
the heathen
priest
was, and at last appeared exclusively
the second of Wiinsch's Fluchtafeln is the design of to be, a magician. *" Comptes rendus, IV, v, 292; ZA, viii, 336.
an
altar.
UNIVERSITY MUSEUM.
86
in Targ. Jer. to
part
and
found
is
it is
Lev. 8: 28,
in the
BABYLONIAN SECTION.
Mandaic system, where the
the exact equivalent of the Greek
the usual terms, the
"'"1D''N,"'
the
=
sense of dedication,
etc., in
nun.
N'^ND^tr
Its counter-
are the
rf^.e^i,""
Also
the (magic) rites."'
rt^fr//,
"h^p, "countercharms," the
"'lU'p, etc., all
are listed for exorcism.
More obscure are the NmnD (Ellis 3: which may be possibly compared the Kmitf 6."'
2426:
Also the
Schwab proposed
"envisager," of
fipt^,
of
the
This meaning
where
cited,
But from
it is
its
eye;
evil
magic
arts
Stube,
flpC
Wohlstein,
used of a
Lilith,
corroborated by the amulet of Lidzbarski's just
is
parallel to X3"in
peculiar intensive
with
nection
—with
have aroused question.
)
Lidzbarski, connect with the root "to knock", (cf. 11: 6)."'
"hidden arts"
Schwab R, and Wohlstein,
(once KnsipntJ'K
snBip''B'
=
10)
form
cf.
;
and
+), wasting and mishap. word must have some con-
X'"ip(l. 11 ff I
think the
modern
the
knockings and
spiritualistic
rappings.
Probably the exorcism in the fragment published by Schwab, xii,
299,
from
"" Brandt,
Gram.,
sin
and
guilt (KHNtin, KO'trx),
Mand. Rel,
120,
170;
Mand.
PSBA,
immediately after "arts" and
Schr., 8, n.
5,
36, n.
i;
Noldeke, Mand.
p. xxviii.
'" Dieterich,
Pognon
above.
Abraxas, 136. Stiibe (p. 37) first offered the explanation given discusses an obscure phrase in his bowls tliKnaScMi '"is'nc (B, p. 49),
Lidzbarski treating the same phrase (Bph. i, 94) such a form and translates, "I deliver them," which is unsatisfactory. Probably our noun is to be understood here, reading the nominal suffix 11 for the verbal jw Our word may be a translation of the Greek ts^^tt); but n. b. Robertson Smith's note on the mystery idea involved in aslama (he might translating "and their adherents." rightly takes exception to
—
—
.
have added the Hebrew B'oSe'), Rel. Sem., 80. '" Noldeke, Z. holds that f. Keils.-forsch., ii, 299, animadverting upon Hyvernat KID'K, translated "prince, angel," always means "charm." Now the parallelism in '3 '3T '3«Sd, 1. 15 (see above, Wohlstein 2422 between «nB»33 M'an nD'K, 7, and "genius, angel" n. 70), appears to approve Hyvernat, while in the Talmud '(* '«, angel of nourishment). But Noldeke's etymology is doubtless right; (e. g. >3lTon A proof of this is a genius to be invoked was himself called an incantamentum. found in the Mandaic amulet published by Lidzbarski in the •Plorilegium dedicated to de Vogije, p. 349, in 1. 29 f. (not understood by the editor cf. 1. 210), where Hibel 1.
=
Ziwa
is
the
Ktacm
»iq;i,
"the
True Charm";
'i
=
—
«1B'P
=
«"iD'K.
Cf. the
Mandaic
genius "Great Mystery." "'
Wohlstein
:
"bose Schickungen"
;
or
it
may
be
related
to
Assyrian satdru,
sadaru, "write," of a written charm. "' hit,"
So
in a
Babylonian
Fossey, op.
cit.,
282.
text,
of demons
:
"The man they
strike, the
women
they
—ARAMAIC
MONTGOMBRY
J. A.
"vows," with which compare the
INCANTATION TEXTS.
Dyt5'K in his
tJ^a
M
text
i8,
87
exercised
is
against practices which magically placed "sin" on the shoulders of
Compare
innocent person.
of wickedness and is
its
curse to the land of Shinar {Zech. 5).
But there
doubtless a reminiscence here of the old Babylonian forms in which a
sense of personal guilt appears in the incantations 5
some
the symbol in Zecharia's vision of the removal
and 6 of the
^wr/iM-series,
e. g. 5,
1.
yy
;
so frequently in tablets
where the summary
fT.,
is
made
of
"the curse, the ban, the pain, the misery, the sickness, the ailment, the sin
{ami),
texts,
demoniac
offence
(hablati),
transgression
the
the only case then of a sense of sin in
but from the point of view that the sin has been inspired by a Heitmiiller pertinently remarks:"" "Die Siinde
force.
And
Besessenheit." nvel'/iara
the
(serti),
The above would be
(hititi)."
our
misdeed
the
;|;i9(5)'ia,
ist
ein
so sins are listed in the Greek objects of exorcism,
=
g.
bpnoi, (iacKaviai."^
a/iapriat, oveipoi,
The malice (s'nro
Art e.
unsJD) of Lidz. 4
is
the enmity which magic
could conjure up against an enemy, a dreaded means of revenge, and very
Compare
frequent in ancient magic.
having this
specific object,"'
by Miss L. MacDonald,"'
tablets published
from Mossoul
the Jewish charms
and for the Greek world the Cypriote leaden in
which the gods are constantly
invoked to suppress the wrath and anger and power and might of the
A
adversary."* in
tablet to
Wunsch's small
summing up
provoke such malice against an enemy
collection.""
or personification of
The
B"3 ^'n or
all this
kind of
Particularly dreaded were the material
rB"3
into
no. 2
(30: 4)
evil
sorcery, amulets, spirits.
frequent of these objects of exorcism are the nDin (sing. stones, beads,
is
is
a
evil potency.
means of
which themselves came to be personified
Vn
etc.,
The most
Nmoin),™ small
carried singly, or on strings and necklaces, primarily
etc.,
used as amulets, but coming to possess at least in the Mandaic superstition "• "' "'
"* "*
Op.
cit.,
307.
Wessely, xxxvi,
81,
Thompson, PSBA, lb., xiii,
160.
Cf. the
charm
"•
See the
*"
For
1.
1443
ff.
(the Paris Papyrus).
xxviii, 106, 108, etc.
in Wessely, xlii, 60
editor's
comment,
f.
p. 8.
their character as spirits, see Noldeke,
Mand. Gram.,
76.
—
UNIVBRSITY MUSEUM.
88
We
a baneful influence."'
an opal to bring another
might think of the manipulation
ill-luck
dead men's bones,
joints of an^iT't 'n
,
NS^3
"pebble," Ellis 3: 11,
,
of, for instance,
;
more obscene,
but probably the objects are
Their standing epithet
etc.
and we read of their "tongue,"
charms" are exorcised
lace
BABYLONIAN SECTION.
in like
e. g.
2
:
manner,"* also the
would belong
to the
The
7.'""
pa't?
same
"impious,"
is
NDpJj;
(15
class,
,
"neck-
;"' 6, q. v.)
:
but
it
prob-
is
ably to be read XDiD.
The magic bowls perhaps Ellis 34:
X'JKm
is
one reference to the magic
and to the use of wax,
nstn,""
'i"iD
of 7: II (q. V.) and the
like
"iNtn
=
among
c), and so the magic knots,
/.
There
10.
themselves are
circles.
The
'S'T
''bi'M
of
the evil influences
'icp
7: 13, and
,
circle of the doctors
NTp, both
Pognon B,
in
(7:
(?)
of sorcery,
39: 7 (q. v.).
may be
no. 27,
13,
np'v
The
explained
of 7: 13 (q. v.), entered between the "arts"
and "bowl," may be the hairs of the victim as used
in magic.
'" The museums of antiquities possess many such necklace charms, which are often composed of stones of the shape of a drop or an eye prophylactic against the evil eye? See for example, the illustrations to the art. "Amuletum" in Daremberg
—
and Saglio, Dictionnaire des antiquites grec. et rom; Elworthy, The Evil Bye, fig. For the use of stones in Babylonian magic, see the 3d tablet of the Labartuseries and Myhrman's note thereon, ZA, xvi, 151 cf. Jastrow, op. cit., i, 338, and Thompson, Semitic Magic, p. Ixiii. In Syriac «imn is also used of the joints of the vertebra = the sa/'pti of the ass as prescribed in the Lahartu texts. With this cf. 21.
;
the prescription of parvuni asini freni anuluin in digito portandiim, Cyranides
ii,
15.
Mely and Ruelle, Les lapidaires grecs, Paris, 1898, quoted by Tambornino, De ant. daemonismo, 83. The mystical properties of stones in Egyptian lore is well known, and they were associated with the metals and planets see Berthelot, Les origines d'alchimie, Paris, 1885, 47, 218 etc. For the use of stones and bones as prophylactics against the evil eye, see Seligmann, Der base Blick, ii, 24, 141 fT. For Hellenistic references and bibliography, see Abt, Apuleius, 115. Buxtorf and Levy, in their dictionaries, j. v., and Griinbaum, ZDMG, xxxi, 263, understand these charms as
6,
ed.
;
flf.,
pearls or corals. '" Cf. the
cit.,
Af'iJof
fidyv!i(
vveuv: see Abt, op.
and
121,
115,
n.
b.
the baitulia
"'
™
For these
'/.(Soi
Ififvxoi
articles see Krauss,
Talmudische Archdologie,
i,
203
ff.
;
Blau, op.
91.
""
For the Babylonian
ideas of the virtue of the circle, see above, §
the famous rainmaker in the Talmud,
of his use of this device, Taanith cit.,
cit.,
by Philo of Byblos, Eusebius, Praep. evang., i, 6. Once, as though misunderstood, masculinized. 'pJN, 12. 9; also wnpJK.
described as
i,
33,
orthodox.
3:8;
was
called
^JJ?Dn
see Blau, op.
cit.,
,
8.
Choni,
the circle-drawer, because 33.
Choni was an Essene, but he appears to have stood
According to Joel, op. good repute with the
in
To
MONTGOMERY
A.
J.
—there
30: 3
f.
:
looks
right
thinks
is
not the sole
if
man
or woman,"' the eye of contumely, the eye that
the
heart."
meant one who
58: 9 and
cf.
By
word
the
NTNDI
Or from
casts the evil eye.
from the western (cf. also
Code Hammurabi,
possibly
right in holding'" that
ment
often the chief,
is
it
longest pertinent passage in the Nippur texts
"the eye of into
reference in the bowls, although
little
Pognon,
its
B,
p.
among
is
Jews the
evil
Griinbaum
g.
eye was of a diliferent char-
Old Testa-
moral powers of envy, hatred, and so
to the
rationalized
e.
doubtless
is
Jettatura, referring rather, as also in the
Mt. 20: 15),
forth; the evil eye
the
§ 123.
41,
idea of "beckoning"
be connected with the malicious "putting forth of the finger,"
it
acter
endowment
Eye
The
object of exorcism.'"
Is.
— Nature's
comparatively
is
magic of East and West
in the later
may
89
that very malignant potency, the Evil
of sorcery
is
ARAMAIC INCANTATION TUXTS.
and moralized.
Wellhausen also notes
the connection of the evil eye and envy in early Arabian thought.""
(3)
We
come now
to those objects of
exorcism which to modern science
and "common sense" appear as natural physical or psychical maladies, but which ancient thought regarded as actuated by demons, even that the
malady
how
we have
far
in question in this
phenomenon
peopled the universe with Steele
was personified as an
spirits
evil spirit.
to the extent
It is
a question
the survival of ancient animism which
good and
magic of these bowls we have the
and how far
evil,
in the fin
de
result of a (poetical?) personifi-
cation of evil which comes to be taken as real by the superstitious mind.
The
ancient demonology survives but
it is
reinforced by the hypostatizations
and personifications of the play and fancy of the later mind, working sometimes in the
field
of a worse superstition, sometimes at the service of the
free and philosophic imagination."'
*"
In the
Old Testament the Word, the
For Talmudic notions, see Blau, Zauberwesen, 152;
A Palestinian amulet published by the writer eye of his father, mother, women, men, virgins and demons." "*
" ZDMG, "°
xxxi, 260
Reste arab. Held.,
'" Cf. the issue of
in
Joel,
JAOS,
Aberglaube,
1911, 281:
74.
ailment and shame and spirit
f.
I43-
the
i,
"from the
Platonic Ideas into the Gnostic Aeons.
UNIVERSITY MUSEUM.
90
Spirit of
Yahwe, even
antagonistic
Greek
And
to
Sword (Am.
his
Yahwe
ified; the evil spirit of
origin;
its
g: 4, cf. Gen. 3: 24), are person-
becomes
(i Ki. 22)
end an
in the
sevenfold gift of
the
Seven
text, issues in the
BABYLONIAN SECTION.
the
Spirit
Spirits about the throne of
evil spirit
in Is. 11, 2,
God, Rev.
i
:
theophany came under the same treatment of mystical personification.'" is
4.
Wheels and the Beasts that accompany God's
so the Chariot and the
we
a similar phenomenon that
find in the
Testament of Solomon
;
It
the
seven demons brought to book by Solomon give their names as "Deception,^ Battle," etc. or the thirty-six elements
Strife,
moral essences;'" and
into
Seven Deadly
Sins,
(aroixeia')
are hypostatized
same manner the Church personified the
in the
which the Protestant Spenser dramatized
in his perfect
For various psychological reasons there was an increasing multi-
poetry.
plication of the evils against
demons,
specific
like
not only
;
Tiu the Babylonian fiend of headache, but diseases
under other names, and might be exorcised.
which exorcism might be practiced
shame,
social evils such as enemies, loss of property,
Probably the more
intelligent
man
regarded this as a
rational substitution for the elder demonology, while to the superstitious
merely meant more demons.
At
of the hypostatization of natural
events in the later magic
all ills
—how seriously
it
is
we
find
to be taken
it
more is
not
always certain, and their commonplace names are simply given, whereas
would name the demoniac germ of the malady.
the old Babylonian magic
Hence
in
our
lists
of exorcised
we have
ills
in addition to the actual devils,
already catalogued, series of evils which are somewhat on the borderland of
The
diabolology. is
old exorcisms
still
man wants
not ample enough; a
also the physician,
we may observe
in the
to exorcise headache, while he
may be
Probably too as the exorcist ("medicine
skeptical as to the existence of Tiu.
man") was
are effective but the old demonology
and medicine was born out of magic
naming of the
rites,
actual maladies an intrusion of the
rational spirit.'"
"" So the "thrones, dominions, principalities, powers," of Paul (Col. i: 16); not only Gnosticism worked out this line of thought but also the Church took this
heavenly hierarchy seriously. '"
JQR,
ix,
{KaraTuiXia, etc.)
'"
Beitr.
24,
Ahhazu becomes z.
Kenntniss
So
34.
Mand.,
d.
ii,
2
:
the
in
Hermas, the vices of the tongue are
3
cf. v,
;
name
ass.-bab.
2
:
7;
xii,
2:
of a certain
Medesin,
61.
called
Aat/idvia
2.
fever
(a "yellow" fever), Kiichler,
N. B. the assignment of the several
k
MONTGOMERY
A.
J.
In the Babylonian ing of
example
ills
—
tions except that rationalistic
it
A
the text
limbs,
series
introduced by a
is
affection
of
liver,
list
of
heart, gall-
etc.,
and then
an interesting predecessor of our inscrip-
is
places the maladies
tendency?
summariz-
long and interesting
follow the evil eye, curses, calumny,
named demons;
certain
The
broken
contortions,
Then
bladder, etc.
91
find cases in the magical texts of the
along with the demons.
presented by Jastrow.'"
is
physical
we
maladies
specific
ARAMAIC INCANTATION TEXTS.
consequence of a
Is this the
first.
In the texts published by Kiichler
we
find semi-
magical prescriptions for diseases alone.
The New Testament
gives a first-hand insight into the popular
demon-
ology of a representative portion of the oriental world at the beginning of
our
We
era.
(Mt.
12:
Trvev/ia
dumbness and deafness and blindness
find there devils of
22,Mk- 9-
aa^eveiac
Lu. 13:
,
one
etc.);
17,
II
;
clean spirits to cast
"a spirit of infirmity,"
Simon's mother-in-law was seized with a great
fever and Jesus rebuked the fever,
And
case he rebuked the wind.
woman had
ineriftvaev^'^
Jesus gave
tq nvperv ^'^
even as
his disciples
them out and heal every
in
another
power "over un-
disease and every malady,"
Mt. 10." In the Egyptian magic there
is
the like identification of diseases with
demons,"* and the Greek magical papyri are
charm given by Wessely, iraaav
TTjodf
vdaov Kal
v\aiiT>]ptov
So
iraiJof,'"
full
aufiarcKJiMa^
in the
phantoms,
Myhrman ZA,
xvi,
title
etc.,
of a
(pavraafiaTa,
79: Exorcised,
"all
etc.
manners of diseases"
be "all demons, devils,
dark
to the different parts of the body, head, throat, etc.;
146.
As Jastrow says, we gain here "a further insight i, 367 ff. Other connection between the medical caUing and that of the exorcist."
examples, Thompson. Devils, ""
=
"'
An
Hebrew angel
i,
17,
I4S. ^tc.
lyi. ayyeJ.of,
Poimandres,
19.
of fever, et al., appears in Byzantine charms; see Reitzenthe Rabbinic hiD'k, discussed above, n. 112.
It is
Conybeare, JQR,
"*
See
'"
Cases cited by Budge, Egyptian Magic, 206
*" xlii, "'
jrpbg
Rel. Bab. u. Ass.,
into the
stein,
Cf. the
every practice, all temptations, unclean spirits, cruel dreams,
demons, asakku, namtaru,
"
g. p.
e.
it.
Sai/iovag,
samples of Syriac charms published
by Gollancz"' we have the same summarization of along with the demons,
of
npog
at length
39,
1-
viii,
583. etc. ff.
589.
Actes du iiieme Congres des Orientalistes, Section
4,
77.
;
UNIVERSITY MUSEUM.
92
apparitions;
fear"'
BABYEONIAN SECTION.
and trembling,
and
terror
excessive weeping; fever-panic, tertian fever,
inflammations,
ills,
etc.
when
;
travail;"" tumors, pestilences,
and
a child troubles
....
all
pains and
kinds of fever,
mother with pains of
all
sicknesses,
number of Byzantine charms
Vassiliev has published a
against specific diseases,'" the ndvTa TO aKap\fara f)
e7rij}ov?MV,
^
fiT^^etc
TTvei'/iara,
awdvrr/fia^*^
f/
i^avarov,
(sic^
r^
of which
first
[JaaKavin,
f/
vovTipbv,
i/
(pap/iaKeia,
voaepov,
f)
a?L^toi'fisvov^
^
i)
Kufov,
//
}/
fiop^hfitvnv^
r/
etc.
And
directed especially
(jiofiefiia/iuc,
tu^^oi',
wounds
all.
a general panacea
is
febrile
its
oppositions, surprises, revenges .... the nine sicknesses,"
all
anxiety,
dread,
surprise,
all
f/
>/
ipp'K'/,
a?M.?.oi\
dpaev,
irvpe-iic,
>/
aeAT/viaKiiv,
ij
'&r//.v,
;;
opm'fw t/^uf
:
7/
voffr/fidrtjv
(sic):-
The most common of
the demoniac categories bearing
upon physical
maladies are those with the general significance of "stroke, plague" especially epidemic disease,
Kt23lK';
'JJ3B,
and
n.
b.
ri'v^s
i6:
lo;
:
N3J33
Nnino,
Mand. sn'no;
t2''e'
Cf. Ps. 91
a psalm and a verse which the Jews regarded as a valuable
5,
:
(taitr?)
34:
10,
The
phylactery, and Ps. 89: 33.
39: 4;"' also the
XDOn, "sufferings.""'
treated above
Nnaip''K'
may
be included
here, =: pd-iafia. It is
a minority of the bowl inscriptions which refer to special diseases.
Of
our texts Nos.
11, 16, 24, 29, 34, are
in
Lidzbarski
lists
5
;
of
of this character; so also a clause
diseases appear in
Wohlstein 2422, apparently
mostly cutaneous affections,"' and at the end of Schwab G. "'
Fears are a frequent object of exorcism in the Greek magic, e. g. Wessely, xlii, and collation of the subject by Tambornino, De ant. daemonismo, 58, 65 f. see also Dieterich, Abraxas, 86 f. 64,
1.
25,
'"
This
"*
Anecdota graeco-byzaniina,
in earlier
'" Cf. Dieterich,
magic would have been ascribed
Abraxas,
196,
occurrence, Siid-ital. Gebete, 96. '**
For 62
a
So
21, etc.:
1.
in
Schwab
explained by Pradel as of a demon's G,
cf.
use of verb =^ »ip.
=
cit.,
19,
Wendland, Die hellenistisch-romische Kultur,
;
wnnp, and
survey of the Hellenistic personifications of disease, see Tambornino, Mania; febris, etc.; also see Reitzenstein, Poimandres, e. g. insanity
op.
ff.
to the jealous L,ilith.
332.
i,
125.
*" Cf. the ....
pd-mafia
N.
F., xvii,
'"
,
prayer of the B;shop Serapion directed against ndaa nXnyfi, ndaa fidart^, in Wobbermin, Altchristliche liturg. Stucke, in Texte u. Untersuchungen,
2,
p.
13.
The »n«Dn, Schw. M:
17,
right after "arts"
and before B"2 nycN may refer to
tortures inflicted by magical operations. "*
See Frankel's criticism of readings, ZA,
ix, 308.
J.
We
MONTGOMERY
A.
names of
find listed general
number of cutaneous
a large
DiDTn;'" a series in 24: 2:
G we
f=
read of "np'N
ARAMAIC INCANTATION TEXTS. diseases,
nsnc;*)
't"2
(?)."'
•'»
smvB', 11:
tumor of the
eye, dysentery, is
and
in
presented in the
1.
may
In
pvis<0;
Schwab
nock and
nd^j?,
snainB-
KDnj? ("swelling"?),
referred to in 34: 10 {q. v.)
of fevers
'3'3,
naian, N'niBsn, KDin,
riTtn,
Wohlstein, np', "fevers"), sbnn,
The demons list
'Jmn,
SJIS, sriTN, probably fevers.
sn'TN,
NnC'K (neo-Syriac, malarial fever),'"
sumption," Rabb.
NsnJ,
diseases:
"C'p
e. g.
93
("con-
possibly "fever."
2, is
be the spirits of cancer,
hand and
13 palsy of
A
foot.""
In the Berlin bowl 2416 Wohlstein reads a certain affection as
NHfa, it,
translating
it
"boser Fluss"
by a desperate solution, as the
was used
as
=
The
root
is
Tl), interpreting
'2
it
parallel to
Ti3
The
above),"*
DniOD
.
Til
jugular vein which he supposes
Jastrow in his Lexicon gives both
discussed
Kill"
closely related to
is
it
reads
Stiibe
leucoma of the eye (again the same confusion of
word
the
in
and
;
sacrificial
as a maleficent charm.
nn\
and
long
of Gollancz's Syriac charms.
first
correct
1
spelling
T""!!
and is
T I'll
"blindness," Gen. 19: 11, 2 Ki, 6: 18.
"be clear, bright"
(cf.
the Assyrian)
;'"
the
sense of blindness in connection with this root arose from the fact that the sun produces blindness (eye-diseases are
or
from the dazzling sensation
most common
by those
suflfered
in the Orient),
with certain
aflFected
optical diseases.
No. 29: 7 we have a characteristic magical prescription for a woman who is exorcised from the various categories of devils and charms (xnpjy) ""
For these and the following terms,
'"
A
'"
Wohlstein,
'"
For the diseases in the Bible and Talmud see Jewish Encyc. 517 f. for demons of diseases, with bibliography, viii, 413
see Glossary C.
disease asu in Assyrian, Kiichler, op.
cit.,
131,
197.
Frankel (i&., 309) eft. dropsy or urinary affection? Hull. 105b, and explains as "water from which a demon has drunk." It may be the eye-disease known to the Jews as "water," see Preuss (cited in next note), p. 305.
and
2422:
20,
iv,
art.
"Medicine,"
f
noteworthy
;
treatments that have since appeared are Krauss, Talmudisclie Archdologie, i, § 104, Medezin, IQII (with extensive bibliography), while J. Preuss, Biblisch-talmudtsche Fishberg, The Jezvs, 1911, cc. 13-1.S, may be consulted with profit. Many of the medical
terms
in
""
the bowls are not to be found in the Jewish literature.
For
'" etc.,
is
"Yarod" disease, form of our word,
this
disease Tl, a
The Talmudic formula formed from
this root.
see Preuss, op. p.
cit.,
308.
He
notices also the eye-
310.
against blindness, Shabriri, briri,
riri,
ri,
Ab. Z. 12b,
UNIVERSITY MUSEUM.
94
and then from KDD'a NiaT
larities,
followed by
"the spirit
literally
.
"'DitD,
( ?)
then are mentioned
;
"pollutions" (fluxes?), and the
In a badly arranged series in No. i6
epilepsy. •'i'SJi
a menstruation malady
,
which are evidently the causes of feminine irregu-
Kn'paao
s
BABYLONIAN SECTION.
(=
we
find
si^S'J (1.
na,
9) the
breath?) of stench and asthma,"
foul or labored breath symptomatic of diseases (see ad loc).
again a charm for a woman, after the
list
i.
probably 'T3 e.
r»"i
of the
In 11: 3
f.,
of demons appear xmpj? and Kn!53n
which we should translate "barrenness" and "bereavement," understanding
them
But
as personified."*
(see to No.
takkdlta).
in the parallel
11) bereavement has
Which
is
become a
Mandaic Lilith
the original of these forms?
text of Lidzbarski's
Nnbasn,
(KJT'^'S
xnopi
In 34: 10
'Ti
=
jnyaN
might be rendered, "ugliness and distortion," with which compare the
charms of the Greek youths Another
from two other passages we
see that
witchcraft that would effect poverty in the victim's
mos,
'01,
where
Again
life
it is
which
"the genius of poverty," 16: 10, and Lidz., 4: snps "distress"
12
in 34:
N3ini SJDnin
We
looks, etc."'
So poverty KniraD'O,
class of evils are those of a social nature.
figures in 34: 12, but
'DT
good
in the papyri for health,
.nyx'
mark
exorcised:
xnnpK
piB'n
and "sickness" are epexegetical to "invocations." found an exorcism against,
is
is
the hostile
all
kinds of losses:
KJ't
in 7: 11 are troubles involving shame.'"
had not gone very far;
that the rationalization of maladies
the decadent Babylonians were satisfied with the exorcism of devils and
For modern magical
witchcraft and avoided the diagnosis of diseases. practice in this field see the collection of Jewish
C.
Thompson, "Folklore of Mossoul," PSBA,
have
fled,
charms pubhshed by R.
igo6-y.
In these the spirits
but the ancient magical practices remain effective.
"* Cf. the constant personification "" E. g. Dieterich,
"• Cf. the ij?si
Abraxas,
ifi.nB
of
my
197,
I.
in
Greek magic of
(iaoKavla.
3.
amulet published in
JAOS,
191
1.
281.
Propitious Angsls, Deitiss, Etc.
§ 13-
In the Babylonian exorcistic system the beneficent gods and spirits
were arrayed and invoked against the demons and
that affected
ills
human
Jastrow gives a specimen of such an invocation of some twenty
kind. deities'
and discusses
at length these various lists
another example, given by Reisner,'
fifty
and
300 Annunaki of heaven and 600 of earth, are invoked. then that
we must go
to
In
their orders.'
great gods, seven gods of destiny, It is
not inevitable
Persian dualism to discover the origin of the
Absolute monotheism with
its desire that the one God down before the specious and alluring argument that must be more who are with us than those who are against us (2 Ki.
Jewish angelology.
be exalted alone broke there
6: 16). It is to
many
be premised that in
very deficient; reliance
is
of our texts the religious element
reference to Deity or other personal agencies of friendly character. inscriptions
in
may
invoked
which
supernatural
such
agencies
apart from
Those
God
are
many distinct known names and name-
be divided into three classes, representing so
There are those
origins.
is
placed upon bans and formulas with often no
in
which the
well
formations of the Jewish angelology appear; although, as remarked above, § 12, the
(often
=
word "angel" deity).
is
Then
not used in there
are
all
cases in the usual Jewish sense
the genii
mostly with names of outlandish formation.
of the Mandaic religion,
And
finally
there are the
invocations of evidently pagan origin in which deities are named, although
unfortunately most of their names are obscure or perverted by the text tradition. like a
Further these different elements are confused and what appears
good Jewish text
*
From
"
Rel. Bab. u. Ass.,
*
Sum.-bab. Hymnen,
at
the ^wr/iM-series, i,
iv,
times
I.
68
admits a pagan
ff.
289. iv,
1.
152
ff.
(95)
deity
into
its
celestial
UNIVERSITY MUSEUM.
96
— somewhat
hierarchy
as
BABYLONIAN SECTION. Church
mediaeval
the
came
to
canonize the
genii.
Pognon has
Buddha.
need not dwell long upon the Mandaic
\\'e
( 1 )
given a survey of those occurring in his bowls,' to which
few more from Lidzbarski's and
my
Some
texts.
terned after the Jewish angelic nomenclature,
have forms a
find
in -ai,
name
e.
A
Piriawis and Sindiriawis.
The
(2)
(=
(No.
bsBIl), or
38), or
we
patterned after the obscure Mandaic principles
O'lNnCKp
known Mandaic
called "angels"
g. 'SJnJJ, 'sniya,
be added a
of the names are patb'ysnij;
g.
e.
may
number of
names are not found
the
in
the
literature.'
angelology of the apparently Jewish texts and the angelic
nomenclature are not as elaborate as
we
find in later
Jewish
literature,
e. g.
the Szi'ord of Moses' or the Sefcr Rasiel^ the bulk of which consists of
The majority of our
of angelic names.'
lists
The most common names are formed
first
the
necessary precedence.*
Our
in as angels.
known
He
by Gabriel, Raphael, Nuriel, order
has
Gabriel
Myhrman, Wohlstein B,
*
p.
As
a rule the
although other formations appear and quite un-
land of Jewish angelology and not within
the
no such names.
angels are Michael. Gabriel, Raphael. in -cl,
Jewish potencies are brought
Taking up
texts have
angels,
its
we
find that
sometimes appears ct al.
first,
(e. g.
—Gabriel,
texts stand
on the border-
orthodox development.
Nos.
in 14,
Michael,
Michael does not have
the
first
place followed
34, Hyv.l, but as often
Raphael
2422, 2416'), or Gabriel occurs
(Nos.
without Michael
7,
20.
(e. g.
93.
is an evil spirit, and is classed among Wohlstein, 2417: 6. N. B. the occurrence of this name as Abyater in an Ethiopia apocryphon, Littmann, JAOS, xxv, 28. Afriel, 16., 29, is a form of Raphael, corresponding to the form occurring in the bowls see Glossary A, J. V. '
the
In Ellis
I
the
Mandaic genius Abatur
ghostly spirits in
;
'
Gaster, Journ. Royal Asiatic Soc, 1896, and in separate imprint.
'
Composed by Eleazar of Worms,
13th cent.
Schwab, Dictionnaire de Vangilologie, 1897 (in Memoires of Academy of Inscriptions and Belles-lettres, Series i, vol. 10, part 2). The Essenes laid great stress on the names of angels, Josephus, Bell, jud., ii, 8: 7. '
See, in general,
'
See Lueken, Michael,
1898, especially § 4.
J. A.
Nos.
The
15)."
10,
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
order
latter
of course that of their appearance in
is
Other angels may pre-
the Jewish literature (Old Testament and Tobit).
cede these or occur without them.
97
Aniel appears as the fourth in a tetrad
(Wohlstein 2416).
The
title
(Dan.
12,
ence,
and
pecuHar to Michael
Aboda Z. the
at
in
Jewish
end
No.
of
:
the
in
7
Great Prince, bnjn
lore, the
42b, etc.), appears in 5
3,
of
list
angels,
occurrence at the beginning of the text names Gabriel
its
"the great lord" nat's text,
glory expressed
NnmsT er"
(
;
so the application of the epithet
which appears to be comparatively
K-iD'K).
:
is
late,
uncertain.
we
is
called the "healer"
frequent
opening invocation, "In
( N^D^?'),
thy
tion
is
may
in is
In Hyver-
(
S3?0
N133
Raphael "reliev-
title
name,
salvation (xniDN), great Saviour (S-'DX) of love," which
Jewish form of address to Deity,
which
Armasa
find Michael's full
K'bna), and Gabriel the "servant of the Lord." the
gests that the
first,
"the mighty, the king, genius of the law" In 34: 7 he
"itrn
but without specific refer-
"healer" sug-
O
Lord of
not a regular
is
refer to Michael;" but the supposi-
not reinforced by the position Michael takes in these texts.
In
Wohlstein 2416 kabbalistic surnames are given to Gabriel and Michael,
DDS^K and n'nion (so
W. would
the
read),
latter,
"likeness
of
Yah,"
corresponding to the later Jewish notions concerning Michael as almost iTtpo(_
*t6f
Cf. the kabbalistic forms in 24: 4 (of angels?) and the group
of seven barbarous names in Schwab
M,
Dalai, Salal, Malal,
Reference to the
ably standing for the seven archangels." once, in the introduction to Stube's text
(=
etc.,
presum-
latter is
made
Wohlstein 2416) where exor-
" See for early precedence ihid., p. 36 f in Enoch 20: Uriel, Rafael, e. g. Raguel, Michael, Sarakael, Gabriel. For Gabriel we may note that the Mandaeans gave him high honor, identifying him with Hibel—Ziwa (Norberg, Onom., 33; Brandt, Mand. Schr., 21), while they appear to have ignored Michael. .
" Lueken, Michael, No. 3.
11,
87:
M.
is
;
price of love.
For the
epithet referred to, see
notes to
" Cf. the dictum of Sefer Raziel (quoted by Schwab, Dictionnaire, 7) that in it is necessary to pronounce the mystic names of the planets. Cf. a form of charm in Wessely, xlii, 65, where the seven angels are named in one column, and parallel to them two rows of barbarous mystical names, the first column containing divination
varying permutations the of seven vowels; aer/wvu x^X f^'X'^1^ vvaev, e. g. N. B. the many mystical or magical names of the deities or "angels" in the Harranian philosophy; Dozy and de Goeje, Acfes of 6th Congress of Orientalists, 11,
i,
297.
UNIVERSITY MUSEUM.
98
cism
made
is
BABYLONIAN SECTION.
name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel "who are the seven angels that go and turn around and stars and zodiac and moon and sea.""
in the
Hafkiel, Mehafkiel/"
heaven and earth
In this last series Metatron takes the place that should be given to Michael.
Targum
Metatron" appears
Michael,
Jer. to Dt. 34: 6:
He
Yephephia.
is
as
earlier
one of the
Gabriel,
Metratron, Jophiel,
really a rival figure to Michael, springing
ferent religious concept; Michael
an angel, the patron of
is
the Angel, par excellence, the representative of deity."
an
idea, Platonic, Philonic,
sity of
to
(six) archangels, in
however we may
call
it,
is
in origin
produced by the necesIt is interesting
Michael remains
histories of the rival ideas.
an angel, but Metatron becomes more and more a mystic being; he
Enoch and
sociated with the
beings
may
he
;
is
such a figure
is
argument of the Epistle
Hence he
Michael.
Elija legends, and his identity with these
as-
is
human
be described as an assimilation of them to Metatron or as his
incarnation in them kabbalist,
dif-
hence
Israel,
Metatron
a Demiurge, a "second god" between Deity and man."
watch the somewhat unlike
Uriel,
from a
Eisenmenger quotes
both divine and human."
more sympathetic than
to the
(p.
the
(cf.
those
Michael.
given to is
Prince of
Law, Prince of wisdom. Prince of
kings, etc.
396) a long
the Presence, Prince of the
the mystic, the
Hebrews!), and so he replaces or absorbs
described in terms like
is
To
the archangel
list
of appellatives
he
:
the titles applied to Michael in Hyvernat's bowl), while elsewhere
(cf.
(Eisenmenger,
ibid.)
he
is
called the Prince of the world,
cf.
"the great prince" discussed above in connection with Michael."
the
title
We
may
"'
Most of these names are plays on evident roots. " For references and literature on the planetary angels
add Eisenmenger, Entdecktes Judentum, 315
383
ff.
;
see Lueken, op. cit.. 56; Bousset, Religion des Judenttims,
ff.
" See Weber, JUdische Theologie, op.
ii,
cit.,
§ 37,
and for origins of the idea
cf.
Bousset,
348.
" For the extremes to which
this notion went, see
" Both ideas are associated
in
Philo's
Lueken, op.
mind; see Lueken,
§
cit.,
7,
36
ff.
on the
7.6yoi
apx^yysTu)^ of Philo.
" For
later legends see
Eisenmenger, ii, 394 B 'nd the interesting critical disdevelopment of Judaism by Joel, Der Aberglaube, ii,
cussion of this later (Gaonic) IS
ff.
"
Cf.
K13 »a>bv
who
jtands before "the true
God"
in the
pagan text of No.
19.
—ARAMAIC
MONTGOMERY
J. A.
INCANTATION TEXTS.
suppose that on the periphery of Judaism as well as in
99
esoteric circles
its
the idea of Metatron would be especially acceptable to those
who were
not
weaned from polytheism. Comparing Nos.
3,
Hermes the
we come upon an
19, 25,
KDDIK, which appears in No.
3,
interesting identification.
the Greek Hermes,
is
more
especially the
He
of the mystic Egypto-Grecian theosophy (see to No. 3).
Word,
(No. 19) and
etc.
we have here
in 25
4
:
f., is
is
Thus
identified with Metatron."
a welding together of the esoteric Jewish Metatron and the
Hermes
equally mystical
of
aware what NDOnN meant,
know
I
Whether our magicians were
Hellenism. not and
doubt
I
gave them one
It
it.
more mystical name and combination. Just as in the is
in,
names or words were put
so other
category of angels or intermediate beings.
name
the
in
Hermes was dragged
And
Abraxas,"' to decide
of
Michael,
Gabriel,
so with
many terms
what we are dealing with
So
Rafael,
8 the invocation
in 7:
Asiel,
Hermes,
in these invocations
it
Abbahu, impossible
is
Agrabis, 17: 4), whether a surro-
(e. g.
gate for a divine name, an intermediate being, a pagan deity, or perhaps
a sorcerer's name. only so far as the tial
The expression "in name was concerned ;
thing, not the prosaic object
the name, the word,
stood
sic)"
—wherein
9eov
&eov
/itx<"!^
find
As
for the
literature,
now an exorcism
aovptr/?^
'Scov
yajipitj'k
name
^eov
of
pa<^ati'>.
Glossary
A
the angelic
lists
in
1.
Seov
names
to
Jew
Seov aa^aa^ &eov ajipaaa^,
k.
t.
?..,"
144.
See above
§
11.
2,
75,
1.
bowls.
in the
1227.
in other
Jewish
Schwab's dictionary
cit.,
28, 78
the papyri, see Liteken, op.
" Wessely, Vienna Denkschriften, xxxvi, 144,
'ou
minor angels most of them can be found
" For some of the angel names
Ibid.,
(a;«)f
from Nippur.
" So Michael was identified with Hermes, Lueken, op. ence to Hermes-figures bearing Michael's name).
°
the
in
Spirit
just as unintelligently as
and reference for them may be made
of angelology.
essen-
the exorcist shows bad orthodoxy, whether as
where gods, angels and formulas are mixed up in the incantations
was the
(xw™f ) and Holy
or Christian; or again an incantation in the aSuvac
seriously
The same phenomenon
for.
of Abraham, Isaac, Jacob, Jesus Christ
TTvevfia,
name of" was taken
There we
appears in the magical papyri.
name
it
the
cit.,
In their
(with refer-
71.
UNIVERSITY MUSEUM.
100
BABYLONIAN SECTION.
formation they follow the general rule of making the
first
Thus
express the object desired in the incantation.
(verbal) element
love-charms
the
in
Nos. 13 and 28, the angels invoked are Rahmiel, Habbiel and Hanniniel.
(3) It
is
difficult to
how many
say
ence of Jewish catchwords
is
of the bowls are Jewish; the pres-
not a sufficient criterion.
tion to a
few of the Nippur bowls which are
nature
the last one cited, No. 28,
is
I
would
call atten-
definitely pagan.
Of
such
where along with the angel Rahmiel
appear the mighty (passionate?) Dlibat (a Semitic Venus) and [blank]
No. 19 has the longest
gods.
of invocations of apparently heathen
list
Only a few of them can be
deities.
(n'blTX, h)Ti<)
Bagdana,
;
demon (Abugdana)
"with
we
non-Semitic sound, and
fern.) representing the
70 exalted priests,"
Mandaic bowls."
in the
Akzariel,
etc.,
who
etc.,
Of
also the "true God,"
peculiar interest
is
appears
No.
1.
is
as
a
Other names have a very Zeus,
:
Also we find angelic names,
and again Abraxas, and reference
Yet the opening invocation is
who
Gnostic Aeons
can identify some Greek divinities
Okeanos, Protogenos (see the commentary).
goddesses.
Hermes appears
certainly identified.
two words (masc. and
there, probably
"in thy
to the
60 gods and 80
name Lord of
Salvation,"
17.
36, in
which the exorcist declares he has
been empowered by certain deities: "The lord Sames (sun) has charged me, Sina (moon) has sent me, Bel has commanded me, Nannai has said to
me
me
[blank], and Nirig (Nergal) has given
wise the sorcerer
Apart from the striking
oracles. in the
(perhaps a priest,
Old Testament, we makes
In quite antique
parallels of the prophetic
find the expression of like
exorcists in the Babylonian magic. sorcerer-priest that
power."
professes to have received
N"I013)
Thus from
commissions
assumption by the
the C/f/t^^M-series
clear the ordinances of
Eridu
am
I
;
of
:
"The
Marduk
am I, the exorciser of Eridu, most again "The man of Ea am I, the messenger is the spell of Ea, my incantation the incantation
sage magician, eldest son of Ea, herald
cunning of
in
magic
Marduk am
I,
am I" my spell
" Pognon B, p. 93, Mandaic genius Abatur "*
Thompson, Devils,
;"
Lidz., 4: 2
:
(p.
103, n.
7)
;
into an evil spirit in Ellis i,
133.
cf. i.
the change of the beneficent
MONTGOMERY
J. A.
of
Marduk."*
Cf.
commissioned me,
mand."" priestly
INCANTATION TEXTS.
also the Maklu-series
whom
In our text
exorcism
—ARAMAIC
:
101
"The god and goddess have
I
send?," and, "I go on Marduk's com-
we have
doubtless one of the latest survivals of
shall
in the old
forms coming down from the asipu priests of
Babylonia; these forms doubtless were cherished long in the Harranian religion.
='
Ibid., 23.
" Tablet
ii,
11.
52, 158.
Cf. also §
g,
en4
HISTORICAL CONCLUSIONS
IV.
§ 14.
Very diverse views by students.
It
is
Age of the Bowts
as to the antiquity of the bowls have been offered
unnecessary to consider the hypothesis of their pre-
Chwolson as an epigraphical expert submitted the
Christian origin."
texts
he was acquainted with to a careful examination and believed he could assign them, by comparison of the scripts, to different centuries early in this era,
from the second
in the case of a
formed
But epigraphical evidence
to the fourth or fifth.
script like that of the square character
is
fallacious.
Especially in the case of rude popular texts, in which antique forms of
writing have survived, no certainty from epigraphy can be obtained. in general a
chronology obtained from epigraphy
is
most dubious
;
I
And may
refer to the current opposing arguments over the Siloam inscription and
the Gezer calendar tablet, or note the remarkably fluent, almost cursive script of the potsherds
from Samaria, which only
their certain
provenance
to place the
bowls con-
compels us to ascribe to the Omride age.
But most of the students would be inclined siderably later, between the fifth conjecture,
centuries, although rather
by
contents, than through pos-
Levy and Halevy thought, but
fallaciously, that they could
itive proofs.
detect Arabisms, and quest.'
and ninth
from the impression made by the were inclined to date the
texts after the Arabic con-
Noldeke would place Hyvernat's bowl not
earlier than the eighth
century, basing his opinion on the forms of the Persian names.'
Schwab
assigned his Louvre bowls to the fourth or fifth century.*
*
See above, §
5.
Levy, ZDMG, ix, 474; Halevy, exactly, "vers le pieme siecle." '
'
Zeits.
*
Rev. d'ass. et d'arch.,
f.
Keilschriftforsch., ii,
ii,
Comptes rendus,
293.
136.
(102)
1877,
292,
specifying
more
;
J.
A.
—ARAMAIC
MONTGOMERY
INCANTATION TEXTS.
evident that, in the case of a large
It is
number of
texts
different locaHties and in most cases not observed in situ,
datum from any one and so
take a
Magical
forms
literary
are
fix the
peculiarly
it is
103
coming from impossible to
chronology of the whole species.
we may
persistent;
think of the
uncertainty as to the age of the Greek magical texts, in which, for instance, a Christian theological phrase
may
not define the age of the magical formula,
And
can only give a clue to that of the particular document.
so our texts,
copied and recopied as precious magical prescriptions, repeated possibly
by laymen long after the special school of sorcery had ceased to
have extended over a than others,
later
series of centuries.
e. g.
Hyvernat's with
H
Jinn of Solomon," and Schwab's
its
and
Some bowls may
exist,
may
be considerably
reference to "Ispandas-Dewa the
O
composed of
biblical verses.
Fortunately more certainty as to a unity of time can be had for the
from Nippur.
texts
These were found by expert scholars
While written
noted levels of the ruins.
many
scripts, nevertheless the
in the three classes tends to
We
age.
Mandaic
and
if
is
and as
show
that they
all
belonged to about the same
are not therefore to suppose a stratification of Judaic, Syriac,
Nor do
many
different ages or even distinct racial
the variants within the texts of the square script compel
us to assign them to different ages
There
in three different dialects
appearance of the same persons and families
layers, representing so
elements.
in situ at certain
these are but calligraphic variations.
;
every reason to place the Nippur bowls within rather a brief period,
one or a few texts threw any
light
upon the chronology, we could
place the age of the whole collection.
The provenance of
the bowls
from Nippur was described
in
§
i
This building had
they lay above the stratum of the Parthian temple.
been destroyed, was covered with sand, and upon the Tell settled small Semitic communities, Jews and Mandaeans, drawn to the deserted place
probably by motives of religious community that these bodies,
made
life.
Indeed
separated from the main currents of
we may suppose
their larger societies,
a practical use and profit out of their religious prestige in the pre-
paration of magical texts.
To
speak more exactly of the archaeological
conditions, in the "Jewish" houses discovered
contained
Cufic
coins
of
the
seventh
by Peters an upper stratum
century,
a
lower
Parthian coins, Jewish bowls being found also in the
latter.
stratum
only
The lowest
UNIVERSITY MUSEUM.
104
dating then dating
the seventh century, on the basis of the Cufic coins, and this
is
to be
is
BABYLONIAN SECTION.
pushed back,
with which small coins
if
it
be modified at
down through
slip
the
evidence then for the terminus ad quern of our texts
(probably
As
I
its
because of the ease
all,
The
soil. is
archaeological
the seventh century
beginning), with a fair leeway back into the preceding century.
have
said, the epigraphical
evidence
weak reed
a
is
on
to lean
for chronology.'
The
the discussion
the novel Syriac script exhibited in seven of our bowls.
I
is
have discussed
it is
by
new
only
this script in §
6 and there came
an early type of the Edessene
its
There remains the is
philological testimony.
just such as
dialect
this
The "Jewish" Aramaic
Talmud, and with evidently
find in the
fully formed,
be a
nil.
is
of
like
The Mandaic
remains of which occur in the Babylonian literature. is
may
few forms appear representing the "Palestinian"
dialectical variations; a dialect,
we
to the conclusion that
But again
case of survival; certain evidence from epigraphy
the texts
this feature of
style of alphabet, a result corroborated
Manichaean alphabet.
identity with the
on
fact I can bring to bear
and has exercised
upon the other two, the Rabbinic and
its
influence, at least in spelling,
There are many words which
Syriac.
can be illustrated only from the neo-Syriac dialects, or from the compilations of the Syriac lexicographers.
But these words may be old and only by
chance have failed to make their appearance in literature.
now found
Syriac form Nt3V "goat,"
is
fact that a Persian word,
e. g.
hapax legomenon,
is
in
dastabira, does not appear
not proof of late age unless
late Persian formation.
Nor do I find that any of The majority of them
us to assume a late date. to one
who
is
Justi's
toward the end of the
'
It is
it
impossible to
first
the late
Namenbuch, appear
till
The
later or is a
can be shown to be of
the proper
names compel
are Persian, and do not,
a layman in this branch of science and
upon the authority of
Thus
the Elephantine papyri.
who must
rely mostly
to be necessarily late, say
millennium.'
make an
epigraphical examination of
all
the bowls published,
for in the majority of cases facsimiles are not given, or they are poorly made. *
is
Noldeke's argument that the element -duch for -ducht speaks for a late age all stringent for a Semitic dialect which would naturally abhor a termination
not at
in a
double consonant; the Syriac texts have -ducht.
J. A.
There
MONTGOMERY
one
is
names, there
is
105
the only clue to a
is
can discover on this basis.
Despite the variety
of which includes two Syriac Christian names
list
NnnD na) and
)t:^^b,
I
INCANTATION TEXTS.
evidence which
line of negative
terminus ad quern which of names, the
—ARAMAIC
a
Greek name
none of Arabic
(
A
origin.
pair of
Nnayo
(
probable Indian
also
n''KnxD''t2 ),
common nouns and
the
use of a for the conjunction in two cases do give us etymological connections in that direction; but
in
S in this usage
and the Elephantine papyri and
tions
one of Schwab's sr^J^C),
possibly after
much
for the
is
found
a spelling ad
two words
—
aurem
N3'J,
name
conquest,
when
of evil spirits (n.
b.
Jinn,
it is
corrected
and p^C (and
was so eager
sorcery
the adoption of
good Semitic word may long have been
as the
in the Senjirli inscrip-
cannot grant that these loans must have taken place
I
Mohammedan
the
every possible
As
texts.
is
at
Aa/?o;io()
home on
to include
and
inas-
the Arabian
frontiers of Babylonia.
My
consequent conclusion
in a period not later
that
is,
is
that the
Nippur texts should be placed
than the sixth or the beginning of the seventh century,
only as a terminus ad quern, approximately 600 A. D.
The abandon-
ment of the Tell of Nippur may have been caused by the Arabic conquest, which, as
we may
assume, ultimately drove away the Jewish and Mandaean
settlers to other abodes, the latter to their recesses in the
not,
As
to the towns. later,
south (they were
think, recognized as one of "the peoples of a book"), the
I
for those texts
from other quarters
they are but the continuation, which
of the elder bowls, and as
I
have noticed
we should in § 2,
former
that appear to be
expect, of the magic
towards the end,
late de-
scendants of the species. If
my
conclusions from the data of the Nippur bowls are justified,
they afford us one result of comparative value. magical, and
more
only in late documents, of Moses, the
Wisdom
of Sefer Raziel
While the great mass of
particularly Jewish magical literature,
—our
—we may but speculate
is
known
as to the age of the
to us
Sword
of the Chaldaeans, the Seal of Solomon, the elements texts are contemporary
and authentic documents of
the late pre-Islamic period in Babylonian history.
§
Origins and Relations of the Bowl Magic
15-
"Jewish incantation bowls" to
our species of magical
the
the
is
texts.
title
that has been generally applied
arose in consequence of the fact that
It
bowls interpreted, as also the majority of those
first
written
the
in
script
and
to bear the
and contents, and now the presentation texts,
enlarge
our
vista
in
concerning
form of magic among the races and
The
earmarks of Judaism.'
subsequent discovery of similar supplies of texts Mandaic
Syriac
this
in
composition
volume of a number of
the diffusion of this special
faiths of Babylonia.
Further, over
whose Judaism there may be no reasonable doubt, we
against texts of
are
forms of the speech of the Talmud,
dialectic
and withal appear preponderantly
now known,
find
a number which are out and out pagan, while the majority are certainly their theological
in
eclectic
These observations require that we
tastes.
extend our study beyond the domain of Judaism to discover the relations of these bowl-texts to the general
field
of magic, as
we know
it
for the
first
centuries of the Christian era, and to the earlier strains which entered
into
it.
What
are the historical connections of our texts, and what light
do they cast upon the
religious or spiritistic thought of cosmopolitan
Baby-
lonia in the age of the Sassanian empire?'
In the magic-wild age at the beginning of our era, the Jewish magic
was recognized
as one of the three great schools of sorcery, along with
The Jews had inherited the rites and magic from the Arabian Hebrews and from ancient
the Chaldaean and the Egyptian.
notions of primitive
Canaan
*
;
despite the severity of an ethical monotheism, which throughout
Hence our rude and vulgar
texts are of philological importance as almost the
only early contemporary documents of '
The
paragraphs
these
dialects.
analogies have been set forth in the preceding sections I
can
only
speculate
Light from the Ancient Bast, 261,
on
the
genealogical
n. 2.
(106)
relations.
;
in the
Cf.
following
Deissmann,
J.
its
A.
MONTGOMERY
—ARAMAIC
INCANTATION TEXTS.
107
growth had placed a unique ban upon the practice of sorcery,
While the Second Isaiah
feature nevertheless survived. sorceries of
Babylon and exposing their helplessness
deriding the
is
(c.
this
we have
47),
stray glimpses of the persistence of ancient rites closely akin to magic, which
claimed the adherence of renegades (B:ze. 8;
still
Is. 65,
In the
66).
Book
of Tobit are given magical remedies for the expulsion of foul demons with the concurrence of angels; Josephus
demon out of the nose of Solomon.' The New Testament
the
tells
the
of his sorcerer
gives
the
picture of the magical conditions in Palestine
God
cast
whom
out devils, by
In Acts
Jesus.
we
extensive
first ;
"If
I
and intimate
through the finger of
do your sons cast them out?"
—inquires
who bewitched the Simon Magus and Bar-Jesus
But apart from the hoary forms of Mezuzoth and Tephillin and
Elymas.
some mortuary charms,' our magic are found is
could pull
read of well-established sorcerers
people and even Gentiles in foreign parts, a
much
who
possessed with a root indicated by
in the
first literary
specimens of Jewish or Judaizing
Greek papyri of the Christian age, and there how
Greek and how much Jewish we know
Here appear various
not.
forms and anagrams of the Ineffable Name, quotations from the Scriptures, historical references to
Solomon and
especially to Moses,'
who
came, as
the great mystagogue and magician, to be identified with Hermes-Thoth,
and was regarded as the teacher of Orpheus.'
He
is
Hermetic book, through and through Egyptian and Eighth Book of Moses,
former may be right In which direction
the give
which Dieterich
Blau and Deissmann have pub-
charm, composed in true Greek
in claiming its
was
the author of a
Hellenistic, entitled the
as a continuation of the Pentateuch,
has published at the end of his Abraxas. lished a delicate erotic
made
spirit,
and yet the
phraseology as preponderantly Jewish.'
and
take,
what were the connecting links?
Dieterich would find in the Essenes and Therapeutae the bond between
'
A.J.,
viii,
Schurer, Gesch. *
2,
5.
For
d. Jiid.
a survey of Jewish
Volkes, § 32,
vii
(ed. 3,
magic and a large bibliography, see iii,
294).
See H. Vincent, "Amulette judeo-arameenne," Rev.
bibliography), and Montgomery, •
See the analogies presented
'
Dieterich, Abraxas, 70.
'
See notes to No.
28.
JAOS, in §
1911. 272. 11.
bibl.,
1908, 382.
(with ample
v/
;
BABYU)NIAN SECTION.
UNIVERSITY MUSEUM.
108
But
Jewish and Hellenic magic' particular contribution of
just
wherein lay the peculiar type and
to the world's magical faith,
Judaism
we do
not
know, for the reason that we have no early magical documents of unimpeachable
Jewish
And
origin.
Palestinian life of the Hebrews,
was
specifically
Hebrew
we
if
how
possessed
documents
and not Canaanitish or borrowed from the spheres
What
of culture to the east and west?
different origins are assigned by
the commentators to the occult practices described in Eze.
When we
pass to the eastern
home
8.'
we have that into the common
of the Diaspora
marvellous encyclopaedia, the Talmud, with
its
glimpses
life of the people as well as into the discussions of the schools its
sway more or
less
decide what
we
far even then could
from the
over
all,
and
fessed by the spiritual masters, who,
its if
existence,
we may
if
not
;
magic holds
its legality, is
con-
contrast successively Mishna,
Gemara, the Gaonic period, with one another, came more and more
We
recognize and legitimatize the practice of magic.'"
and the subsequent authoritative
catch in the
some of the magical phrases,
literature
learn something of the practices and beliefs in demons, stitious
fears of the people of Babylonia, of the
neighbors."
Our bowls and
to
Talmud
mark
the super-
Jews as well as of
their inscriptions are rude
their
and unlovely, with
none of the sombre dignity of the Babylonian incantations, or of the often lyric
beauty of the Greek magical literature
;"
but these bowls are of prime
interest as giving us for the first time extensive texts of the eclectic
lonian magic of the cessors
of
the
first
elder
They
Christian millennium.
incantations of
the
land,
yet
Baby-
are degenerate suc-
they are
autograph
evidence of the superstitions which Talmud, with caution, and Eisenmenger's
Bntdecktes Judenthum, with malice, reveal, and are precursors of that sea of magical literature which has come
•
Ih.,
*
See Kraetzschmar, ad
" See
137
down
to us
under Jewish auspices.
ff-
Joel,
loc.
Der Aherglauhe.
for this comparison.
the sections C, D,
E
(pt.
I,
pp. 55, 64; pt.
2, p.
2)
For the Talmudic teachers who allowed and practised magic,
Das altjUd. Zauberwesen, 26, 54. " According to Blau, pp. 23, 84, the Babylonian Jews were far more addicted to magic than the Palestinians. " Cf. the noble Hermetic hymn of creation, the "holy word" in the Eighth Book see Blau,
of Moses, in which Dieterich, p. 182.
"God smiled seven
times," and each smile
was an
act of creation
MONTGOMBRY
J. A.
And
ARAMAIC INCANTATION TEXTS.
withal they give a sample of the medley and fusion of peoples and
which the Jews had long since
religions in the land
The order investigation
of the day
is
and our evident
to Babylonize,
is
published
large
in
called Confusion. line of
primary
to discover the relationships of the bowls with the ancient
Babylonian magic, the literature of which in the
My
109
decades has been
last
by the most distinguished Assyriologists."
quantities
show how apparently numerous
notes to the texts and the Introduction
are the connections between the object of our study and the magic of
While there
Babylonia.
that earlier literature,"
only one instance of the specific bowl praxis in
is
its
still
method of defixion
As
the ancient magical operations.
is
quite congruous with
of yore, the sorcerer appears as the
commissioner of Deity or of the gods (§ 9) he follows definite and repetitious formulas, similar to the Babylonian siptu (§ 11). He invokes most ;
frequently,
or at least primarily, one chief god, "the Lord of love and
Ea
healing," just as the Babylonian called on
or Marduk, but, as in the
elder incantations, other gods or their angelic equivalents are invoked in large accumulation
(§
Most
13).
striking in the correspondences
registration of the devils, black arts
and maladies
is
to be exorcised; as in
the Babylonian, so in our magic these are specified in long detailed .
seven classes of evil
In the Mandaic texts the terror of the witches
spirits.
charm
appears, in others the evil all
as in Babylonian magic.
is
reversed upon the head of the sorcerer,
Rites and words and the instruments of magic,
which are personified, are as much the object of detestation as series.
and
lists
In fact our spells far outdo the Babylonian repetition of the
12).
(§
the
Diseases and
all
human
ills
are inspired by devils, indeed are devils
are treated as personal essences.
mighty god,
is
laid
upon them
all,
Even
The
magician's ban, the spell of the
and they are forthwith assumed to be
"bound," and "tied," as in older days the operation.
Maklu-
in the
when simulacra sacramentally
sealed
the quotation of Scriptures and references to sacred
legend have their parallels in the Babylonian incantations, which used the ancient myths as further
with the
" See for the
potent
See
p.
43-
ff.
It
is
unnecessary
to
proceed
general correspondences, but enough has
literature, Jastrow, Rel.
Beliefs in Bab. and Ass., 296 **
charms (§11).
summary of
Bab.
u.
Ass.,
i,
ch. xvi,
and
his Religious
UNIVERSITY MUSEUM.
110
BABYLONIAN SECTION.
been noticed to dispose our minds to the dictum of Zimmern:" "Diese (the
Ausdruck
incantation bowls) im
Beschworungen erinnernden
Namen
den mit liefern
ihrer
in
oft iiberraschend
angefiihrten bosen
Damonen auch Lihth
Weise ebenfalls den Beweis
babylonischer damonologischer Vorstellungen
Yet the implications
an die alten babylonischen
jiidischen Beschworungstexte, bei
that
may
haufig erscheint.
nachhaltige Einstromen
fiir
in
denen unter
das Judentum.""
be drawn from this judgment, even
not intended by the writer, are open to criticism.
In the
first
if
place, as
observed in the preceding sections, similar correspondences with the Greek
magic are
to be noted in almost every instance.
This fact compels us to
recognize the possibility of eclectic as well as of immediate Babylonian influence exist
upon the Jewish magic.
between the
There
accretions.
changes in
fields, still
And
marked differences
then, secondly,
the
center
of
omissions,
gravity,
remains a large degree of substantial reason in the
opinion earlier expressed by Noldeke, surveying the material from a different point of view
"Die Verbindung mit altbabylonischen Aberglauben
:
diirfte also ziemlich lose sein.""
nings,
and students are too prone
mind
to bear in spirit
we
that
The study
of magic
is
in its begin-
still
when we have workings of the human
to find a genetic relation
are dealing with parallel
operating in a universal and amazingly uniform
field,
while at the
same time, particularly for the age when Hellenistic culture was dominant,
we must
give allowance for the interfusion of factors geographically most
distant.
Of
names of demons, only two appear
the old Babylonian
the sedii and Lilith
(with
its
male counterpart), but
in
Babylonian, in ancient times had pervaded the Semitic world.
Umnuti are the xnE"3 pnn
,
"evil spirits," but these
our
texts,
these, if originally
have their
The utukki biblical pre-
The Babylonian vocabulary has been suppressed by genuine The extensive praxis of the Babylonian has also almost
cedent."
Semitic words.
disappeared
" KA-r,
" The
f.
" The
the inversion of the bowl, some rudely scrawled designs, and
463.
actual adoption
Ese. 13: 17
" Z.
;
by the Jews of Babylonian magical
f.
Keilschriftforsch., KlTiStS"
may
ii,
297.
be Babylonian, see to 8:
2.
rites is
portrayed in
—
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
one or two magical prescriptions" are
The use of
elder practice.
in the Hellenistic
the bowl in a love-charm has
names of ancient masters
sorcerer invokes the
laymen
is
borrow and
that remain in our texts of the its
parallel only
or defixio, likewise buried in the earth.
KaTa6eafio<:
again), he no longer
all
Ill
The
Greek magic
(as in the
professionally independent like the asipu priest; even the
lay
The mere "word"
spells.
or "name" has
y
replaced the practice; in the Babylonian magic the gods were prayed to for their assistance, and
magic or religion; here
we
often question whether
we
are dealing with
names are simply
their or the angels'
used, and
these are sufficient to invoke their potency, without appeal to- the heart or
mind of
a living deity.
extreme consequence;
if
The use of a deity can
word
like
Abraxas
illustrates the
become a name, so a word can become
nnmen nomen! The formula
a deity
a
"in the
name of" can be used before At first sight this name-
and phrases as well as before divine names.
letters
magic appears more
spiritual
mechanical, because
invokes a binding of the gods and heavenly powers
it
actually
it
;
proves to be more
absurdly
by a cheap and easy formula without any of the "service" of the gods, with litany
and
There
was
which the elder
priest, is
thus a change in the spirit of the magic.
religious in his incantations
we
that
rites prescribed.
the
find
passage
The
he needed to dress
it
is
from the
mechanical operation, which absolute magic.
;
may
The
old Babylonian
only in the so-called medical texts religious
sphere to that of entirely
issue either in empirical science or in
sense of sin lay heavy upon the Babylonian devotee,
in sackcloth
and wallow
in ashes, while the incantation
required rites of purification and confession of sins in pathetic and ethical litanies."
But any such
religious element
is
entirely
wanting
in
our texts,
apart from the stereotyped introductory formula, "Lord of healing, Lord
of love" and two obscure, probably traditional references to sin and
We
have
sists in
in
a word a purely magical system, that
is,
one whose
efficacy con-
doing or rather saying certain things without a prayer or lustration
or confession.
" See Nos.
"
guilt."'
12,
13.
Cf. the "confessional" in the second tablet of the Surpu-&tr\ts.
*• See
p.
86.
^
;
UNIVERSITY MUSEUM.
112
may be
It
which
BABYLONIAN SECTION.
further noticed that in the use of the Jewish Scriptures,
very scanty, the passages of real religious import are not employed
is
This
(§ ii).
is
especially true of the
Nippur
and often
texts,
all
we
that
have reminiscent of the Bible or of religion are the stereotyped Amens and
common
Halleluias,
Along with
property of the magic of the age.
this
unreligiousness of the magic goes a certain impression of impersonality
throughout attention
there
;
is
is
a general lack of reference even to personal sorcerers
paid to the operation of witchcraft, regarded
and the mechanical danger
tiality,
In these differentia is
met by mechanical means.
is
from the old Babylonian magic we
find
much
that
apparently or evidently Jewish, and again some factors that are not so
We may
categorically explained.
magic
The
think that the comparative absence of
due to Jewish influence, as also the large use of name-sorcery.
rite is
cultless condition of the
Jews
term of six centuries in which the
not
make
simulacra,
many
practices
who might images and
made up
rites
it
He
of the magician.
ways of
the Amorite").
who once had spoken
sanctuaries
was revealed
(Dt. 5), and
Names."
in his
words and names became the province of the Jewish
when
to one sanctuary,
in
their
But he had
who in lieu of And so holy
sorcery.
His
passed out of the naturalistic or the ethical sphere, found
logolog}',
dared
of sacred words, and a god unlike any of the pagans,
not be seen,
many
was confined
were out of question because of
evidently heathen associations ("the
a holy book
and the long previous
since A. D. 70
official cult
must have incapacitated the Jew for the
in
a poten-
itself as
Rabbinism with
its
letters,
Even
outlet
magic and kabbalism
logomachies, in
with their manipulation of words and
religion, its
the angels, which
were
imported as a kind of humanizing mythology into Jewish monotheism,
came
to be but plays
on
roots, invocations of the attributes or activities of
deity, so that finally angel
In
these
particulars
was merely synonymous with charm." the
Jews may have contributed
Mesopotamian magic, as well as bowls there
we is
find
to
the
to that of the Hellenistic world.
Jewish families as the
clients,
and
in the
Nippur
later
In our
collection
a frequent reference to the venerable Jewish master, Joshua
b.
•Perahia, as a revealer of heaven's mysteries; but as he appears also in the
" Kabbalism appears as early as the present text of Ex.
" See
§ 12, n. 112.
3,
14.
montgome;ry
J. A.
—aramaic
incantation texts.
Syriac bowls, which are probably of pagan origin, he
become a common
traditional figure like
Moses
113
may have
already
Nippur had
in the papyri.
been since the Exile a center of the Jews,^ and in Talmudic times just
of
east
famous
the
Rabbinic
school
and Pumbaditha to the north of Babylon the
Judaism
circulated."
Sura,
at
It is
Babylonian
have remained a
to
mentioned but once
lay
between which
spiritual life of
But Nippur does not appear
Jewish seat of importance.
it
in the
Talmud," and
the settlement which the Pennsylvania expedition unearthed on the top of its
mixed
ruins was, at least so far as the bowls testify, a
folk,
among whom This
the identical magic flourished under Jewish, Mandaic, pagan forms.
interchange of magical property precludes us from specifically speaking
of
many
texts
as certainly
Jewish elements.
Jewish, even
It is interesting to
truer to the theology of the sect than
The Jewish magic here in Nippur, as of the Jew cannot admit that it itself
we
while
recognize
numerous
observe that the Mandaic texts are
many
of the so-called Jewish bowls.
was
elsewhere, is
eclectic,
eclectic.
The
religion
and the self-consciousness
of the intelligent orthodoxy in rejecting or at least minimizing magic as part of the Jewish system, approves itself
of magic
;
their science
I pass
now
is
as
when we study our specimens
much cosmopolitan
as native.
to another clue for the origins of the bowl-magic.
I
discussed under No. 3 the frequent references to the genius Armasa, is
identified with
Hermes of lovesick
Metatron and
called the
the Hermetic theosophy.
wife,
Word, and
No. 28
is
is
none
else
have
who
than the
a magical philtre for a
the terms of which find their closest correspondence in
Greek charms; No. 19 names a number of deities, among whose obscure names we can identify Zeus and Okeanos, and perhaps the names of the Aeon-pair.
There are other
clues of connection with the
discussed in the Introduction and the texts; I
may
Greek magic,
refer especially to the
" For the river Chebar hard by Nippur, the Kabar of tablets found by the Pennsylvania Expedition, see BE. ix, plate 84, 1. 2. For the names of the numerous Jewish settlers there see Clay's Murashu texts and his summary in Light on the Old Testament, 404, also S. Daiches, The Jews in Babylonia in the Time of Ezra and Nehemiah according to Babylonian Inscriptions (Publication no. 2 of the Jews' London). " See S. Funk, Die Juden
College,
in Babylonien, Berlin, 1902,
to Nippur).
"
Yoma
lob, identified
with the biblical Calneh
ii,
153 (with
no reference
UNIVERSITY MUSEUM.
114
BABYEONIAN SECTION.
identical pharaseology in the choice of a certain
day out of a month and a
Such terms
year as auspicious for working the charm."
Abraxas
as
direct
our thought to the great western world and the imposing magical fabric
And
of Hellenism." I
this
system directs us to Egypt.
have spoken of the permutations made on the Sacred
cally Jewish.
And
yet there
Name
was another people which equally
as typi-
cultivated
the mystery of ineffable names, a people older than the worshippers of
The Jewish development in independent of Egypt. However this may be, we
Yahwe, the Egyptians." hardly
this
regard was
find in the
Greek
magical texts the fusion of the two theosophies, the Jewish Ineffable Name,
with
all its
mixed
vowel permutations, and
pell-mell with those of
lation of
barbarous
syllables,
tradition
behind
hailing
it
it
must be traced back " See
p.
like sacred titles, Sebaoth,
And
Egyptian origin.
Adonai,
etc.,
further the accumu-
such as appear in our texts, has no known
from the Jewish and Babylonian theologies;
to the Egyptian magical science."
This phenomenon
5S.
" The recent rapid development of the study of magic and the increased application to the magical papyri have aroused in various quarters the question concerning the nature of the Jewish magic and its relations to that of the Hellenistic world. This investigation appears to have been first broached in a critical way by Blau (pp. 37 ff., 96 fF.), followed by several writers whose works have been constantly cited in the above pages Dieterich, Deissmann, Conybeare (who considers the Testament of Solomon to be of Jewish origin), Gaster (in introduction to his Sword of Moses), Reitzenstein, Heitmiiller, Wendland. Our specimens of magic hail from the eastern confines of that world, even from beyond its political borders, and are speaking proofs of the eclectic and cosmopolitan character of Hellenistic magic. :
"Budge, Egyptian Magic, ch. v; Erman, Egyptian Religion (1907), 154. the influence of Egypt in the Hellenistic magic, see the excursus in HeitmuUer,
Namen
Jesu," 218.
" In addition Religion
For "Im
of
the
to
the
Ancient
observations
Egyptians
in
§
(1897),
see
11,
268,
Egyptian "mumbled a few unintelligible syllables"
Budge,
quoting
/.
c; Wiedemann,
Synesius's words: the
also his Magie u. Zauberei im Agypten (1905), 32. The Greek papyri are faithful repeaters of this Egyptian art. Stiibe, remarking on the kabbalistic use of letters (p. S4), thinks that here we have traces of the passage from the Talmud to the beginnings of the development of the Kabbala. But as of Egyptian origin or kinship, the use is not to be dated by the Kabbala. It existed on the periphery of Judaism long before it was taken up by the Jewish doctors. Indeed Chwolson (CIH, col. 115) denies any special relation of these texts to Talmudic ideas (against Lenormant, Essai, i, 212, who held that our magic was a product of the Babylonian academies). Wohlstein was the ;
alt.
—
first to observe the eclectic character of our magic, ZA, viii, 316 hardly a trace of technical Kabbalism is to be found in them.
f.
In matter of fact
MONTGOMERY
J. A.
—ARAMAIC
INCANTATION TEXTS.
115
continued and flourishes with abandonment in the Greek papyri, and
is
there again this form of magical spell falls in with the Jewish currents.
This Egypto-Hellenistic magic
one of the prime sources of our
is
and the impression made upon me
my
in
study
is
that they resemble
more. this form of magic than that of ancient Babylonia. of this invasion of western sorcery into Mesopotamia
Alexander's armies; there can be
soon domesticated It
doubtless
was reinforced
Hellenistic Jewish soil
development on Babylonian
magic that had grown into luxuriant
of Egypt and thence sent forth
homes of the dispersed It is difficult in
The beginnings with
doubt but that pervasive Hellenism
little
in its
much
may have begun
magic, as everything else Greek, wherever
its
texts.
its
waves of
it
settled.
soil
by the
on the theosophic
life
energy to
spiritual
all
the
race.
the field of magic to decide which
cause and which
is
for the spirit of magic produces like fruits spontaneously everywhere.
effect,
Our bowl
sorcery
is
ancient Babylonia, but
connected it
by many
doubtless
shows as unmistakable
lineal
bonds with
links with the Hellenistic
magic, to which the Jews contributed, and from which they received
The problem
more.
tion over the
Greek,
of these texts
the
is
Who
Greek magical papyri.
Christian,
Gnostic,
same that confronts us
contributed
all
wrote these? each one
still
in specula-
Egyptian, Jew,
his magical
names,
mysterious formulas, bits of sacred history, each outbidding the other in the effort to attain the
same ends and arriving
The
of monotonous sameness.
them, and those
who
texts
at
an indistinguishable limbo
were written for
all
who would
use
received their magical traditions adapted them to the
changing fancies of age and clime.
Our
texts
exhibit a like eclecticism.
Babylonian, Jewish, Mandaic,
Gnostic, Hellenistic, and indirectly Egyptian, elements are there, in various
combinations.
made
palatable
it
apocrypha and with
The Jew
like
by
contributed a certain quality of monotheism and
his angelology; his Divine
liturgy,
clients,
what
is
lore.
his Scriptures
All this
and
was fused
elements from parallel sources, and the product was useful to any
body of magicians, even as of
Name,
were storehouses of magical
it
was
in
demand on
the part of every class
pagans, Persians, Jews, Christians, every kind of
true of our texts
is
true of
all
sect.
And
the Jewish magical literature.
UNIVERSITY MUSEUM.
116
The bowls then as of the
are not so religious
eclectic
ancient magic, divorced from
forced by
y
new
relation of
BABYLONIAN SECTION.
much
illustrative of a special
conditions of its
later
Mesopotamia; here the
content of real religion, came to be rein-
currents of superstition from the West.
magic and
religion,
Jewish magic
whether they are twin
Whatever be the or the one
sisters,
the parent of the other, or innate rivals, in our special and confined field
may
we
observe the break-down of the ancient noble religions; gods have be-
come names,
selfish
we have been
not Judaism
It is
and
rites esoteric
and malignant, holy writings formulas.
studying but a phase of fin de siecle super-
stition.
In recent years so
much has been made
and magic," that
religion, philosophy,
I
am
of Persian origins for western surprised to find hardly a trace
even in a word" of the Zoroastrian system upon our bowl-magic. the
more remarkable
as
it
belongs to Persian
soil
This
is
and flourished under the
Sassanian empire, while the dualism, demonology and magical practice of Persia would have been so natural a nursing mother to the superstition
have been studying. it
had given
stock and of the
Or
Had
itself to the
West
we
the Zoroastrian influence spent itself and, after
world, did the
more
reassert themselves
virile currents of the original
and triumph
in Iran's territory?
has the influence of Persia been overrated?
As
to the
comparative age, in point of literary tradition, of the three
"Jewish," Syriac, Mandaic,
classes,
common
types.
it
is
impossible to decide;
In the case of the Mandaic replica to No.
has the secondary
text.
The Mandaic charms
ii,
all
follow
the former
are closest in spirit to the
old Babylonian magical literature, those in the Syriac appear to be expressive of the current
paganism
(e. g.
No. 36).
" See Cumont, The Oriental Religions 266
f.
;
Bousset, Die Urspriinge der Gnosis,
in
Roman Paganism,
esp.
nn. 37-39, p.
etc.
" N. B. the Ispandas-dewa in Hyvernat's text, and iO'lE, possibly the Persian The arguments for Persian influences advanced by Levy, ZDMG, ix, 471 f., are now antiquated by the Babylonian literature. The fashion of interminable lists of demons may come from Persia. Peri.
TEXTS, TRANSLATIONS, NOTES
=
CBS
Catalogue of Babylonian Section University of Pennsylvania.
Numerals in radius where the Brackets,
lines of
from the
the spiral inscription, starting
text begins.
indicate suppletion of lacunae.
],
[
Phrases in
number the
)
(
(
by the-
in the translation represent amplification or interpretation
)
translator.
Hebrew
Inferior points attached to
characters indicate doubtful readings.
Points on the line indicate missing letters or words.
Superior
points,
Syriac
the
in
represent
texts,
the
marks of the
diacritical
original.
No. 13
ma[K
[mB]K n2T
kitidk
pnjni'
xmoK
inni)
Kn'!"!>T r\v
ryby n^wts'K p-iD
11
pDD
(8)
pnn
ii
s!3D
i'[o]« I'dk
ni'D
pmE3
'1
pB'JB'21
na [injo]nn
«aD
«in!'T (4)
nynp r^" wvi iniac
imac
nn injona mni'i
13
nmoB' in hiek inn^ (7) ?in^n'3 pi^n pan^nt [Dijtrn «n'i"!' ^ro ba
n-iB
(10)
pnjSOl
t}*
(6)
h-idnt
(2)
Kini'i
(9) n^B'
nr\•''?•''?^
p^3niD
pX'K
pDiiSI
in^m
]'\nb
8693)
'in'm [imnJB' 12
kcd n3 iiuonn
«niJ 'J3^
3KDt3 i3aB'inK3 p-lJCOl
(5)
n^n
(3)
(CBS
1
wi p
(11)
nnnm xmna
'1
PDDT
pOJSDI psI'Vl
pannni
ijy
xnaifi
.
PDDH
'1
.
piasn
poa
'i
Exterior 't^j
nim3
eye
(14)
n'ocn
naa!'
kb'J''k
Qioa Koa^ai
'J3^
ptsToi
nii"i'3
Tioir:!'
paat}*
ptd' piimQi p^jm pannsi
kb'J'n
^ja
Kj3na (15) «:mif la^^n'si awSian «ntj"a
(12)
n^yi n3J niona ^^:b) (13)
n^ana
'^'bv
an-'b^b
nvi ni'iv
i's
ib'j
max
ij-j
td'
Translation This the amulet of Ephra (2) bar Saborduch, wherein salvation
for this
Ephra
b.
S.
and also (4)
for this
(7) this
is
an
Ephra
amulet
b. S.
and
against this
the
Liliths
Bahmanduch (117)
b.
that §.
haunt
(8)
be (3)
Bahmanduch bath
Sama, that there be for them (5) salvation, namely for S. and for this Bahmandiich b. 5. (6) Amen, Amen, Selah. This
shall
I
this
Ephra
b.
the house of
adjure you,
all
UNIVERSITY MUSEUM.
118
your
Species of Liliths in respect to
BABYLONIAN SECTION.
posterity,
which
Demons
begotten by
is
(9) and Liliths to the children of light who go astray: Woe, who and transgress against the proscription of their Lord; woe, from the fast-flying; woe, destroying; woe, oppressing with
(10) .
.
.
.
who do
,
....
violence and trample and scourge and mutilate
bound to
women
the likeness of
with mankind they
With
name
lie
my
ban,
—who
(13) and to
(sic)
fearful and
appear to mankind, to
women
and
(11)
water; woe,
in the likeness of
men
in
men, and
by night and by day.
TWM
the formula,
.?'§
(14)
GS GSK,
We
whatsoever name be thine.
thee, evil Lilith,
his
like
and where you stand, (12) and where you stand
;
blast
your foul wounds
break and confuse and hobble and dissolve (the body)
affrighted are ye,
rebel
shall save thee,
have
I written against
(15) have written.
And
Ephra, forever and ever.
Commentary
A the
phylactery in the
liliths
and
charm
of her husband and the details I refer in this 1.
msK:
in
No.
blessing
13, in
which the
The same couple
(i)
Jewish or Persian,
hypocoristic
are
invokes the love
For the general magical
of children.
and the following texts
woman
to the Introduction.
No. 13 written with both n- and
in
for protection against
broods which haunt the home.
their
the subjects of the
name of a man and wife
i«-.
The name may be
Dnax, or (2) a hypocoristic
from
reduction from one of the numerous names in Fra-; see Justi, Iranisches
Namenhuch,
name
loi
ff.
;
for the prothetic vowel,
cf
.
ibid.
6.
The Persian
of the mother by no means determines the race of the family.
=
imat;'
"Sapor's-daughter" not instanced in Justi; duch for ducht;
see above, p. 104, n. 6. 2. 'inn 3.
the
'1
=
'n'D,
D''Vl
:
preposition,
1.
4; both forms in the Rabbinic.
unless a scribal error, a unique adverbial development of
"and withal," := simul
ac,
or
o/iov
mi^
e.
g.
Dieterich,
Abraxas, 147. 4.
inJOnn:
NOD:
nnnn
in
see Justi, p.
374
No. 13 also 'NDD.
f.
;
A
also in
Pognon B.
frequent Jewish name; see Heilpren,
-no {Seder ha-Doroth), ed. Maskileison, Warsaw, 1883,
The two forms
ii,
296
f.
are hypocoristic; see Noldeke, art. "Names," Bnc. Bib.
§ 50
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TBXTS.
Lidzbarski, Bphemeris
f.,
7
ii,
13
ff.,
119
(For the early form and
ff.
history of these terminations, cf. the results of Ranke, Early Babylonian
Personal Names, 7
The
ff.).
Jewish and Syriac.
occurs as a
It
name was N''OD, "blind," occurring in feminine name (as here) in Asseman's
full
Catalogue, cited by Payne-Smith, Thesaurus syriacus, an^b^b
6.
of
:
exorcism,
but
snx'b'b
also
pi.,
masc.
The
.
ppls.,
2655.
are the only
liliths
found
are
etc.
col.
in
10
1.
named
ff.,
objects
probably by
technical phraseology. r\2T.
V Km
;
cf.
Pcsah. iiib:
'nn
which haunt caper-
12T: "those
'niEJ
berries are spirits. iin?n'3:
the
cf. in
expressed
suffix
with the intrusion of
Assouan papyri of Sayce and Cowley,
[mjca
8.
pronominal
the
if
:
a
correct
charm would obviate the
the
restoration,
•'bsiai
h;
(F, 9).
•'^"13
demoniac procreation described. 9. "Sons of light":
is
N"il3
primarily
and the term would indicate
fire
the angels, expressive of the legend that the angels emanate like sparks
icn
(cf.
'J3
,
Job
5
from the dmur, the stream of
7)
:
throne, Hag. 14a, and other reff. in Eisenmenger,
of
fire in
is
to
demoniac unions with human
appears to be transferred to mankind. a
name
30,
and also to men predestined to
It is
man was
life,
mjt6^
viol
the expression
pnnD, as
is
in Syriac,
pms ma
sp't
KTnu
Hence we must
ff.).
"light" (cf. the Arabic),
The
Np-r
sma
sup-
and
predicates follow-
•'i:
'
An
is
only the sewa; interesting
cf.
1.
parallel
11.
to
Talmudic formula against witches, Pesah. iioa-b: 'a^ma KpniD^
3,
6.
but the
p
u:
Adam Kadmon,
In the myth of
to be correspondingly rendered.
myth of Gen.
The
19.
Dan.
Rel.,
(Bousset, Hauptprobleme d. Gnosis,
has been reduced from
K113
Maud.
Brandt, Mand. Schr., 13,
NT.
of the
originally a being of light
ing recall the
Nmn
the expression
then parallel to "sons of light,"
202, etc.; for the Kabbala, Karppe, Zohar, 2,72
pose that
10.
flesh,
to share in the light-nature of the angels, cf.
38-39, cf. the
under God's
Cf. "the hosts
given in the Mandaic religion to the Uthras, Brandt,
redeemed come
Enoch
371
fire
ff.
In 16: 7 the demons are "sons of darkness."
the sphere," 8: 13.
But as the reference
ii,
'a'^ii^an
in^x,
generally
a
well-known
ma o^mp mp
translated:
head be balder, your crumbs [with which you conjure
—
cf.
"Your
the anecdote
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
120
of Abaye in Hull. losb, Joel, Der Aberglaube, spices fly
oflf,
away
the wind carry
69] be blown away, your
i,
the fresh saffron.'"
I
doubt
if
sense can be made out of the doggerel; following the Talmudic
much
so
tradition
our phrase would mean "your breadcrumbs away with the gust!" the words could simply mean, "be blown
itself
mp
For
duplication of the verb.
in the
away with a
By
gust," with re-
Talmudic passage, see
to 18: 9.
The combination in the middle of the line is obscure; a verbal middle The participles 01 pbano portray the fiendish assaults of
noun from DCn? the
demons; the same accumulations
the action of the 11.
For the
p»3
innJiyD
demon
in Lidzbarski's
of epilepsy in
Mk. 9: 14
Mandaic bowls.
Cf.
ff.
see above p. 61.
K*
for the relaxing effects of disease cf. Ps. 22: 15, Eze.
:
7: 17-
panna, a dittograph induced by the scribe turning over the
painai
bowl to write on the exterior and repeating the word.
The meaning
form represents the sewa. 12. p'D'
Heb.
(cf.
:
metaplastic form
is: stay
The
^
in the first
banned where you are!
of root nOK, found in the Targums,
etc.
1D10).
roTD
cf. ^trf^Ki.
:
description
is
8ia,
Nnn''N3
JtJD
The climax
'DTK.
iT^
the worst and most obscene of the plagues
;
the
of the
same phrase
in
Pogn. B, no. 27. D1D3: in Ellis i: 8
13.
QOa appears
in conjunction with the Tetra-
singular,
and the phrase refers to the
grammaton. '3'^,
14.
many names
of a
With- Nn^b'b is
meant.
For
are mentioned and
153)
:
known;
22,
1.
'
form
is
(see §§ 11, 12 difficult to
and No. 42).
determine whether the singular or plural
of whatsoever name,"
who e. g.
cf.
14: 6:
demons whose names
The same indefinite invocation (Thompson Evil Spirits of Babylonia,
are not mentioned. Utukki-sevles
have no name," presenting a blanket formula for names
cf. daiu6vwv koI
/i^
6vofttt^6/ievov
^
Pradel, Griech. u.
siidital.
Gebete,
2.
15.
:
is
it
spirits "that
not
13
lilith
"lilith
in the Babylonian, i,
the
''^bv-
7X, a
Hebrew
reminiscence; in general
cf.
Ps. 20: 2
f.
See Blau, Zauberwesen, 77. The connection of this Talmudic passage with Bze. ff. has not been observed by the commentators.
17
No. 2 'nspnp
Hbnt-i
moN
Jinb
Km
DVTD
"ca ijoa
xjD'tf-a snri'
]):>'?
'Nri'iT
nn k3'K3 in snnnj in
iri'r!'
{"yi
Knanj
iisn^n
13 NJUN nJN
Nji'tx
Kn^3303 iin3i 'Ttra
ui
iin3
xmnai i'lD'D
pnaiD nsni p-no ni'D po'p
son
Nn3p''j
dhd
iivi iti"!'i
(4)
n^nn'sai
n^jnni
p^nbt
in^py »:r\^m
xnotj'
niiov
ain
k^qb' xnan
la^rN* ^-sni iTiJu^pai
Nirjin ncin
rri'tK
nnxi
u
(5) in!' Kjn^j nhk'p
'in casoi'
niyasi
(2)
Kj^jn tn'vi'n ksb^ki
njnx hjn nn^a htiu
(7)
«j!'tN
niut noip sbnaT
ir^ts
n'j;jsi
ovTa c«n
n:n'NT NnDinsi
!>y
[x''3n]
pna
(3)
pass njx
nn
^kh'-eis
'i'''n3
rrn pri'tin inonnn
3in
kiio
'B'sjt
2945)
wdoikt ^^^^b xjb"3^i
'23ni"j;2i
•'•\-''\i2
Knanj in njusn iTn'33
TiDipn
ks'XJ
JD3 Kj'ijini si'S'sai
(CBS
m
'B''3
(6)
xrjn
S'yi
NmriDm n3n2'3
bai
NnE"3
Transi
Again
come,
I
Pabak bar
I
polished armor of iron,
my
clad with 'the garment of
strength
smitten
is in
(3)
Kufithai, in
head of
the
evil
Ibba bar Zawithai,
and
Fiends
if at all
I will
you
b. G.,
and against
might, on
lay a spell
his wife
earth.
the
fire.
and
the
I
I
have
Adversaries.
you
I
and against
spell (4) of the
(I say) that if at all his sons, I will
person
(2)
have come and
I
malignant
upon you, the
my
am Word, and my
figure of pure
sin against Abiina bar Geribta
the spell of the monster Leviathan.
Abvina
my own
Armasa (Hermes), Dabya and
him who created heaven and
have said to them that
you (5) and
my
iron,
Sea and
sin against
bend the bow against
stretch the bow-string at you.
Again, whereinsoever you sin against the house of Pabak and against his property
Geribta
—or
and
all
the people of his house, in
against Ibba bar Zawithai
— (6)
my own will
the curse and the proscription and the ban which
right I Abiina bar
bring
fell
down upon you
upon Mount Hermon
and upon the monster Leviathan and upon Sodom and upon Gomorrha. order to subdue Devils (7) do
I
come, (121)
I
AbCina
b. G.,
and
all evil
In
Sacra-
;
UNIVERSITY MUSEUM.
122
BABYLONIAN SECTION.
ments and the tongue of impious Charm-spirits;
Demons and
the
have come and smitten
I
Gods
Devils and evil Tormentors, the
female Goddesses
—standing
in serried
and
(Idol-spirits)
rows and encamped
camps.
in
Commentary
A
mutual charm of two sorcerers, each invoking his powers in turn
An
the other's behalf.
found
almost exact replica of the terms of the
No.
in the first part of
where Pabak's household apparently
3in:
1.
The two men named appear
27.
formal term of introduction;
a
members
may
be correlative to
The name
1.
Syriac
'xn'Sia:
"wine-pitcher," etc.
KH'sn
is
=
KVXJ
3.
Tt
Hebrew
;
cf.
and "white earth, gypsum," and
Pi3p3,
XofcCar,
Neh.
rripapa.
BB,
1,
7ra///3£/(Of.
ix, 68.
11
8:
L,u.
in
'S
—
For
=• NTn
39
see to
,
1:4.
17.
:
"a shining spark,"
^'3,
"polish." I understand
l-nj,
191
with a small mouth.
Comparing the Rabbinic
KnvsJ, 27:3.
JAOS,
in
Arabic Babek, Greek
For the hypocoristic termination to
Cf. the
5.
241
p.
water-flask
a
cf.
meaning and form
parallel in
3,
26:
cf.
me
occurs in late Babylonian, Hilprecht and Clay,
the character of the name,
It is
in
3iri
Persian Papak, Justi,
P3NE5: the
No.
in
of an incantation series.
"and" introducing the mortuary charm published by It
is
the subject of exorcism.
is
generally connects the several
273.
in
charm
word
this
in
the sense of "polished armor."
Nnm
=
n»ip
niut
"nDip
obscuration of magical formulas.
n^3, 27: 4; the parallel
Fire
is
and demons, as the ancient means for destroying the fire-god Gibil p.
25
f f.
Magic
;
was the
chief
god of exorcism
means against of Solomon
Iron, like the other metals,
devils, Blau, p. 159; is
Wissowa, Real-Bncyc,
of
.
bl,
K'an
which
I
In Babylonia
in such magic, Tallquist,
Thompson, Semitic
and excelling them,
Thompson,
in
Index;
in the
i,
For the western world,
Testament xi,
see
18)
Pauly-
50.
supply from the parallel inscription.
letters are
a potent
is
an anecdote of a devil afraid of iron (JQR,
Josephus' exorcist used an iron ring.
2
their arts.
for other examples in Semitic magic, see
in Index.
marks the gradual
the potent element against witches
repeated to
make
After
it
appear traces
the following word; a fault in
the bowl required the rewriting of the characters.
MONTGOMERY
J. A.
XDOINT
to
the assertion by the magician
Moses, Aaron, David, Solomon,
etc.,
to be recalled the magical garment of
invisible is
N^^DOI
common
N'm NDD1S. NDOTS
Marduk
§
There
9.
forms give the clue ; D'ons
;
is
in the parallel
in 19: 7; in 25: 8,
D'DT'N
4
=
bowl No. 27 (along
tl""2t2"'D
Myhrman,
ndd["in]; in ii 4,
1.
Hermes about whom gathered
Summary
reference
:
7
The
D''»-|^^.
one of the Syriac spellings for the Greek
'Ep//w,
is
then
the extensive mystical cults and literature
towards the beginning of the Christian era to which
may be made
Poimandres (Leipzig, 1904),
inating study
Seven
in the fourth of the
Peshitto to Acts 14: 12; D''DTn also occurs in Syriac. KDDis
Hermetic.
also
is
which renders the wearer
robe
found
is
D'oiS; and in 7:
in the spelling
g.
it
charm noted
the
property of folklore.
with the rest of this phrase)
the
in
and see above,
magical
Tablets of Creation, while the
e.
183
which he professes to be clad with the magical paraphernalia of
in
I,
1.
INCANTATION TEXTS.
NJB'U^: the garment of a potent being carried with
Nna!?
Compare
his powers.
—ARAMAIC
Holy Hermas, London and Benares,
is
given the epithet
here to Reitzenstein's illum-
also to G. R. S.
Mead, Thrice
The Greek Hermes,
1906.
the
messenger of the gods, was identified with the Egyptian Thot, the divine agent of
human
illumination
—
in a
word
the Logos of the Egyptian religion.
This mystical function of Hermes-Thot Justin
Martyr
fi
;
is
evidenced,
yeyEvyc-dai EK Seov /Jyofiev A6yov
'Ep/i^v ?.6yov Tov Tzapa ^eov ayye^.TiKov
i^eoi),
Myovaiv (^Apol.
22
i,
e. g.,
by a passage
Kolvov rovro ;
^(TT(o
in
vfilv Tol^ rbv
Migne, Patrol,
gr., vi,
57.).
This figure was also adopted in farther East, as the expressions cited
word
xi^^DO
(=
But
this
syncretistic
mysticism
from our bowls show.
of
He
is
the the
19: 7),' and the Metatron, that mysterious inter-
N^'^D,
mediate agency between 13).
the
God and
his creation in
Jewish Gnosticism
Hermetic theology was not mediated
to the Orient
(cf. §
through
Judaism, but through the Hermetic schools, which appear to have held out, into the twelfth century, in that obstinate center of
Chwolson has Greek
collected the evidence for the survival in that region of the
religious philosophies,'
Uymv:
and Reitzenstein has now trenchantly pointed
'
The
'
In his Die Ssabier und der Ssabismus, 1856.
'Ep/iw
paganism, Harran.
'-(^X'of
or
Reitzenstein,
op.
cit.,
43; Aht, Apologie des Apuleius,
118.
See
now Dozy and
de Goeje,
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
124
out (p. i66
the essential Hermetic quality of this last remnant of the
ff.)
The magic
old pagan philosophy.
of the Euphrates valley has caught up
probably from Harran the figure of Hermes and easily identified
Hermes was
the Jewish Metratron, the biblical Enoch, etc'
it
with
the equivalent
of the Babylonian Nebo, and a passage in the Mandaic Ginza throws light
upon the expression, "clad with the clothing of Armasa";
we have
a tradition that the angels invested
The N^boD
of our text
is
then a proper epithet of
by the preceding epithet X'2T Stiibe's text,
1.
5,
^5DD|^!.
naN^D
iniaD'D.
I
Johannine ^pk
bosom of
Compare
nno
3. Joel,
his Father," and, "I
am
inu in% and
also 7: 8,
meant
(s'an)
Logos;
cf.
Son as "in the
Father and the Father in me."
in the
note.
4: 4), reminiscent of the biblical
(cf.
is
nun
for the
and the description of the
tov &e6v,
fire.'
What
suggest that
means "who-is-in-Yah," an ancient mystical expression the
dress of
occurs in the parallel text, and also in
It
?
n'2T
thus:
Nebo with a
the Ginza
in
'D
3t2p, for
which see
100.
i,
N3UN: a name of two Amoras. NnanJ: "scabby";
de Vogiie, Syrie centrale, no. 141 tO'N: the
same name
2 Sa. 23: 38, and the Palmyrene N3nj,
Gareb,
cf.
in
;
also the Arabic Juraib, Jarba.
Seder ha-Doroth,
from Abba, see Lidzbarski, Bphemeris, 'xn'ir
from
Npan, "stall."
KlTU
,
"corner"
;
ii,
45.
is
shortened
name here and below. It is name Ribka := Aram.
of
the
the biblical
.
The form
8.
cf
so the probable reading
:
hypocoristic
ii,
Is there here a pious allusion to the
daughters of Israel as
polished corners (Wlt) of the temple, Ps. 144: 12?
found
KJS'C'X: the verb is rarely,
and
in the
in the
Nouveaux documents pour '
Bar-Hebraeus, Chron.,
bearing the ii,
16, '
name
;
in the Syriac,
I'etude de la religion des Harraniens, in the
6th International Congress of Orientalists,
"by Greek books"
Aramaic only
II,
i,
Actes
where Hermes and Enoch are identified Hermetic MS. For this Enoch-theosophy see Joel, Aherglaube,
ed. Kirsch, p. s,
also a reference in Reitzenstein, p. 172, n. 3, to a
of Idris
=
Enoch.
p. 54, ed.
of the
281.
19.
Ginsa, R,
and but
bowls occurs only here.
Petermann; see Brandt, Manddische Schriften,
89.
;
Non
'J1
MONTGOMERY
A.
J.
Marduk
A
legend.
it
was the
great act of "white magic"
first
farther,
Ps. 104: 6
and here
He
The
if.
magical allusion in the papyri, 1.
3062
The
e.
subjection
;
of the abyss
cf
Jer. 5
.
:
22,
frequent
a
is
the Great Magical Papyrus of Paris,
g.
(Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258).
flF.
Tehom
sealing of
4.
in the.
.
come
said: thus far shalt thou
proud waves be stayed"
shall thy
Job 38: 8
ff.,
cf
;
survival of this mystical aspect of creation appears in
Job 38: 8-1 1, which concludes: "And
and no
125
on the sea and Leviathan was mightiest
NaE;"X: the spell
magical history, for
ARAMAIC INCANTATION TEXTS.
intannn
the
:
scribe
we
imperfect (which
referred to in Targ. Jon. B-v. 28: 30.
is
began to write the perfect, passed into the
should expect here) with the second letter and re-
turned to the perfect termination; he amended his mistake by rewriting
corrected
A
In general the scribes aimed at carefulness.
the word. is
sometimes deleted with a
Mandaic and
unnyn.
s. v.
Targumic idiom for
also
so
line.
rrnn'K: for the various forms, see Glossary, n'J33: a
word
'ni33,
Noldeke, Mand.
Gram., § 144.
sncp
'Jl
u
'a:
the Palestinian
in
Targums and Talmud
a form of -3 found in
charm
to
cited
1.
i).
The terms
are reminiscent of
Marduk's slaying of Tiamat in the Babylonian creation legend
made ready bows cf. the praise of
Creation, parallels: Isr.-jiid.
ii,
63, 83,
Hab.
The bow and
....
Marduk's bow
;
hung
"Marduk
:
at his
side"
Seven Tablets of also numerous, biblical
in the fifth tablet (King,
and fragment
3: 9, cf. v. 11
the quiver he
(also
cited,
p.
207)
;
Ps. 7: 12-14; Dt. 32: 41 (where Gressmann,
Bschatologie, 78, would read nsB'S for DBCn)
As
.
in
with the
i
1.
clothing of Deity, so here with his magical arms the magician declares
himself invested.
But the phraseology may be based on magical
a symbolical shooting at simulacra, in the same
peeled the
oflf,
mutilated, etc.
Manichaean
texts
A
very similar passage
discovered
conjurer shoots with his
in
way is
to be
found
Chinese Turkestan,
bow and arrow
at the
practice,
as these are burnt,
in
demon, who
in
one of
which the falls
dead;
Sitzungsberichte of the Berlin Academy, 1908, 401. KJ3'J: participial
5. 3in is
:
form from
33J; the Peal
the other part of the mutual charm
further expressed by
nn'S
,
"oji
my
part."
is
unique.
now
begins.
The
contrast
UNIVERSITY MUSEUM.
186
name was omitted
t<3''S3 IN: this
6.
NHDinx: for
tlDT'n ^y: a
prosthetic
tile
reminiscence
upon Hermon
BABYLONIAN SECTION.
N
see Noldelce,
myth of
of the
/
proper place and
in its
now
is
Mand. Gram.,
the
inserted.
§ 24.
confederation
of the
Enoch 6: 5 f. "they named the mount Hermon, because they had sworn and bound themselves by curses upon it" also 14 7 ff Philo of Byblus also connects the Titans with fallen angels
;
the
(n. b.
:
Din)
;
see
:
.
Lebanons and other mountains of Syria
:
"These begat sons of greatest
and superiority, whose names were given to the mountains which they
size
some of them are
occupied, so that
called
Kassion and Libanos and Anti-
And Hilary of Poitiers adds something to our myth "Hermon is a mountain in Phoenicia, the interpre-
and Brathu.'"
libanos
knowledge of the
:
whose name
tation of
whose book
it
comes
is
I
Moreover
anathema.
know
—that
not,
it
the
is
the tradition
angels
lusting
— from
after
the
when they descended from heaven, assembled on this very high mountain.'" Cf. the anointing of Nebo by the evil gods in the Mandaic mythology, Brandt, Mand. Rel., 126 f.
daughters of men,
7.
pmo m-D:
construct of accumulation.
naiD nST: "camping Aramaic, but is
found
is
in
camps."
IBi
frequent in Assyrian, where
in this sense (cf. the biblical
very rare in
is
among
place-name
Hebrew and
several meanings
D'TBl).
isio
it
occurs in
MS. cited by Rabbinowicz to Megilla lob: 'JHS hv n'Dio TVI, where 'D Hebrew nrae'.' The variant in 27: 11, nano nsio, parallel to 'D 'itd, is probably the correct form. The allusion to the serried battalions of the
a
=
demons
but
is
epical,
perhaps of mythological origin.
'
Eusebius, Praep. Ev.
'
Hilary to Ps. 132
'
So on Jastrow's
I
do not
:
3,
i,
10: 7; text in C. Miiller,
see Corpus script, eccles,
authority, Dictionary of the
find the reference.
Fragm,
hist,
grace,
iii,
566.
latin., xxii, 689.
Targumim,
the
Talmud,
etc.,
1476,
(CBS
No. 3
xnonn^ xnnB' «onm xni nid'n pin
ssm Kin
r]'?V2
nib'D snn^si n^nn'K ni;5'D N123
'VncKi niiKno loiN 1D1S
Koon
iJitap^n
s'l^b t6
N^i
5"m
pn!'
Nm'p'
P'PD
D'KT
po
»r\ti
HTi' yoB' (9) nDi
KOB'
pnna
n^nrr-K
«nB'n
nnx anp poi
HTiEi'
snu inm.
nn[r''OTin -a
pmi
nnof? mB'31 icK e'b'did pn^
po
Na[-i KDE' Nin
pnn]
p3 Mionp po
yi>3n'oi ^'•]V<
nnK
nt
B'B'Dia
pnb
pp
pmi
pn!'
'inns
sots'
pnr
nie-a
I'O
p** b'E'dib
[sin pin]
'monp po
p'>'\y
yi'ari'oi
[n'r]o i^nm k3i
po]
mp
poi (10) 'i3na na
xnB"N po
(11) n^n' yoB? nai n'J^o S'iht
y^nn'oi
na n^nrrs nnx
pdpd idpd sa-i
lOH
kob' kih pnn
pn^ n^Kn paii pja
pnyi
pnnn n'oc^a \^p
nsi^ inDN
moip po
loi
101
j'dpd idpd sriTp^
i"m
sm
n'onp poi
'ms mp
pn nb"2 Kin, pidm
(12)
'iDKJB'
nsv inos
I'D
noin !"m snio ik^ot ?ik
pO HTIsr
nSt
^lop^n
ri'
ion non yrvTVtT
non^
n'oxnp
iinn:a ^3 (8) poi pn^ja
i"m
nu
'ms pim
pm
11m p3i pn^ n^sT pn
pni)
^[']m xnio ns^on
inronin na
^i"""'
npri'DT
n^t i^v »:v2e>a (i)
!'it3p'n
PD P'PD pD PD pDpD KriTP' KntJ"N
IDS'
pmi
i^q
•\ds>2
pan
I'o
n^ia na nns
ion ion vqdvsdvs
(6)
iTTT yoB' iJi (7) n^ro
[P'lIT^ iw^i
\n kqv
n'?^v'?^
DVE iDn ntntnt opj ion IDC VP
'ms inn n' 'mx nib-'n
(5) ni'va
k!"!
povav
pnmx
pn^o^K poi
no
inm nwai
(2)
max
Kiaa
i'^opn
(3)
scon
«'i'''i'm
nnx m!"Q mt^oiin in
pn^jn rr
N'dx xrixiDx
t<3i
H^ra pmriM nrn mtioniri' in 'n-ix
sjt3Di
n^i
^Gnm
roto
SB"3
n'nri'x
2963)
wm
n^nsi''
nsv nav
^^m xnio in^dt
sob- inn niB'a khb'h ik
jtkt pa'i pja bn Dip poi 'lana na
nTirrs
tdn] oi'B'n'a Timan la mni "lyr toon la nin' nyr loon ^k mni [IDK lOK B'K'O
idk''i
i'VID
niK
Translation In thy name,
Designated
is
O
Lord of
this spell
salvations, the great Saviour of love.
and mystery and strong
seal for the sealing
of the household of this (2) Ardoi bar Hormizduch, that from him depart and remove the evil
Demon and
the evil Satan,
(127)
who
is
called
may
SP'SK,
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
128
the Mighty Destroyer,
who
and a woman from the
side of her husband,
from
father and
their
mother,
their
man from
a
(3)
—by
and that thou do not
his wife,
the side of his wife
and sons and daughters from
day and by night onto, omo,
(4) I adjure thee that thou do not
walking.
Ahath
kills
kill
Ardoi
H. from
kill
off this
off
Ahath bath Parkoi from
b.
Ardoi her husband, (5) and that thou do not kill off their sons and their daughters, whether those they have or those they shall have, from this In the name of Z'Z'Z', HSR, HSR, HSR, P'SP'SP', TMR, TMR, (6) TMR, NKT, ZHZHZH, HSR, P'S, TMR, KIC, 'STW, YWPT, YWPTYH, from the burning fire, SKSYN, SYN, SYN, SKYWN SJ^, his name KS his name. This is the
day and forever, neither by night nor by day.
;
great
name before which
hears
it,
the angel of death
frightened he flees and
before this Ardoi
H.
b.
afraid,
whether those they have or those they
and when he
(7)
and (just so)
it
[and from] Ahath his
flee
and from (8)
their sons
all
is
swallowed up before
he fear and
shall
and from
wife, bath P.,
is
all their
the name of K^, 'STW, YWPT, YWPTYH, from the SKSN, SKSYN, SKYWN, [This is] the great name the angel of death
and
name
in this great flee
is
afraid and
swallowed up before
is
from Ardoi
b.
it
of which
when
(9) he hears
and before
is
b. P.,
and daughters, those they have and those they
Amen.
YWPT,
name of 'STW,
In the
before which the angel of death frightened he flees and of this great
name
(from Ardoi, said
and
PWTSS.
Yhwh
is
swallowed up
shall fear
etc.).
Satan:
to
is
flee
afraid, ;
Moreover now
have.
it
now on
is
Yhwh
shall
PWTSS,
the great name]
is
and go forth the
Satan;
—he
and when he hears
so moreover
fire,
(10) and from sons
shall
[This
etc.
According as
rebuke thee,
chooses Jerusalem. [Is not this a
burning
before which
[the angel of death, etc.
afraid
In
frightened he flees
it,
this household.
H.] and from Ahath his wife
daughters,
PWTSS, Amen.
shall have.
it
(11)
the authority
Demon "And Yhwh rebuke thee, who evil
said:
brand plucked from the burning?
Amen.
Amen.]"
Commentary
A charm
charm
for a
man and
his family against a
murderous
consists in magical syllables constituting "this great
formula
is
repeated four times; see
p. 65.
spirit.
name" and
The the
J. A.
I.
no:
—ARAMAIC
MONTGOMERY
=
construct
NIC.
Syr.
'Jl
INCANTATION TEXTS.
139
NnxiDN nO: a frequent epithet in
these bowls of the deity invoked, along with 'orrn N3"i K'DX,
Cf. the frequent invocation in Pognon's bowls
K'DSDT
:
^"D^5
e.
g.
7:
i.
nxJN, N''DK riNJX
The theme riDS is equivalent to ff^C" in the New Testament and Latin saltis, German Heil, for which modern English offers no synonym, the good old word "health" having been specialized. The word Nnx»'65'''3, etc.
remedy against
implies a
spirits
evil
concretely, of the phylactery, "this
The
and black magic.
'X",
Wohls. 2426:
It
i.
epithets here used are interesting as being probably one of the
few survivals
Babylonian theological
in these inscriptions of the ancient
we
terminology; there
have, in the penitential and magical literature in-
numerable appeals to the love and curative powers of the
Marduk
god of love and
is
K31 K'DS
is
life,'
identified with Gula,
and these epithets of and so have survived able
invocation
Ea
to is
e.
g.
Mighty Mistress"
the exact equivalent of
in the
discover
the
may have been
parallel
with the Jewish Divine Name.
379, and Ex. 15: 26,
'
La magie
'
This reference
ass.,
ixan
is
common
a
'J«.
Also
Fossey, 323, 365, 369; n. I
is
It is
have not
b.
This
biblical
never associated
epithet of the
Greek
an epithet of the Deity in
Cf. also the Phoenician NEno nin'
I
from the numerous
and power of God. 2"t//p
locality.
masculine epithet for Ninib.'
gods, Zeus, Apollo, Asklepios, Hermes, and
Tim. 1:1.
particularly Nippurian,
bowls coming from that
doubtless pagan, being distinct
e. g. I
and of Bau, who became
;
Ninib was domiciled at Nippur
as'itu gallatu.'
his consort
epithets expressive of the love
the N. T.,
And
is a-si-e.'
deities; thus
found as an epithet of Gula, the consort of Ninib: asugallatu
beltu rabitu, "Great Healer,
been
also used
is
n. b.
the
bj?3,
common
CIS,
i,
no.
epithets for
his title remenu.
have not been able to verify.
•
III R, 41, col. 2: 29; Delitzsch,
•
R. C.
Thompson, PSBA,
Hwb., 197a; Schrader, KB,
iv, 78.
1908, 63.
• Radau (BB xvii, pt. l, p. ix) endeavors to find the same title for Ninib in his explanation of the Aramaic rendering of nin-ib, neniw (see Clay, JAOS xxviii, 1907, He interprets it as en-usati, "lord of 13s, and Montgomery, ibid., xxix, 204). help," our very title (cf. Delitzsch, Beitr'dge s. Ass. i, 219, for equivalence of
=
AZU
with asu), and with the same root. The interpretation would be very agreeable to me in view of the above remarks, but Radau omits to explain the Aramaic rendering of s (or z) by V when the Aramaic has the root kdk, while Clay's explanation appears to
me
the
more
satisfactory.
— :;
.
God (V Dm)
the love of
number of the there
is
'Jl
etc.). it
12
has
Pradel
texts.'
he
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
130
formula
in
lOT,
Hebrew cnpn,
which the Peshitto has
"sanctify,"
Name
refer to the Great
Heitmuller,
identity of
Cf.
121.
96,
n.
i
and
name and
Jesii," 143, 150, etc.
abundant, with variants in
'ITIK: hypocoristicon in -oi,
2.
i,
seal," are identical,
For the
of the incantation.
"Im Natnen
ni?"
by Lidzbarski, Bph.
cited
The "charm, mystery,
KmSDXJi xntNlsn snONriKn.
—
Mand. Gram.,
as a pa"al formation see Noldeke,
Mandaic forms and formula
Josh. 7: 13, Jer.
e. g.
Of. the religious connotation of the parallel root
seal, see
a
f.,
(with XD3,
bowls
these
Pael, appears to be used in the sense in
For Knonn the
Palmyrene
Gebete, 42
and merciful character of God
epithets denoting the healing
a standing introductory
}DtO:
3.
in the
Griech. u. sudital.
in his
larpdc iimxuv, iXerniuv, etc.
as the rendering of the :
O. T. and Koran, also
in the
collected
-ai
and
i,
in
these texts (see Noldeke, Persische Studien, in Sitzungsberichte, phil.-hist.
Vienna Academy, 1888,
Class, of the
The name
p. 387.).
one of the numerous Persian names in ard- or art-;
it
is
formed from
occurs in Myhrman's
text, see his note, p. 349. "in;''D"iin:
=
yr,
Heb., Ex. 28: 28,
cf.
nr
or
nt',
name
a frequent Persian
from the
jnt
or
J?l?t;
but as
Aramaic mr),
sntsns, Pognon, B. nr, 31:
12: ID,
see Justi, p. 10.
"Demon, Satan, Destroyer,"
nr, from
see the forms
Iimr,io:6,
Jinr,
3.
epithets of the one
all
nnt (found in
demon;
above
cf.
pp. 58, 68.
pDfSV
with reversal of the alphabetic order of the
:
to indicate the bouleversement of the
xnaj
max
:
is
noun of agent, not an
abstract.
•
]iT^•.
for
the
vocalization
Baethgen, Beitrdge, 82
f.,
6
The
n^ntron, Ex. 12: 23, the Samaritan 3.
Notice that the
Gram., § 115.
represented in Rev. by
four letters
demon?
abbdda gabbdrd, abbad not otherwise found
tion cf. Noldeke, Syr.
Abaddon
first
xbanD, of
the
for the forma-
as though the original
avoX/.vuv,
epithet
;
Hebrew and Greek
=
was a
n'ntron ^si)0^, 2 Sa. 24: 16,
etc.
conjunction
Lidzbarski, Handbuch, 153.
cf.
X^Ti,
14:
6;
MONTGOMERY
J. A.
—ARAMAIC
The conjunction
n3'nSc6'l, 14: 7, etc.
Onkelos, Dt. 14: 37 (ed. Berliner),
l^sriD
101X
101K
:
131
Targum
also similarly pointed in
is
see Berliner's note,
'^T\'"\;
D
pn'D'X: the half-vowel after
INCANTATION TEXTS.
140.
ii,
indicated, as in Mandaic.
is
thus the uncanny stealthy movements of the
demon
nnxnnns,
"sister
name
in the
are expressed.
name
4. nriN: probably the first element in such a
of her father,"
Talmud.
Cf.
Ahat-immisu,
names
'mriN
of.
etc. (Tallquist,
pm =
.
common
of Persian Farruchan, Justi,
hawen, cf
|»T
tnc,
•
6
,
seldom
in
Talmud
"From
6.
ff.
with future sense, as
ppl.
pi.
4,
:
94
p.
in Syriac.
pT: appears only in this phrase,
the
;
demons
burning
fire,"
hellfire, see
general
in
so
16:
19: 20,
13,
is
archaic and
for the ptonouns see end of Glossary C.
demons with pangs of of
Ahatsuna,
Ahatbu,
Babylonian
the
Neubabylonisches Namenbuch, 3), and similar
in the Glossary.
'lans: hypocoristic
5
and
3Sns<,
biblical
as
"brother of his father," a frequent
,
cf.
of
e.
i.
11
1.
De
Wessely), and see in general Tambornino,
ff.
;
for the threatening
Papyrus,
Magical
Paris
the
For the threatening of
hell.
Pradel, 21,
ant.
1227
1.
daemonismo,
The charm of which he
angel of death appears in Schw. F.
ff.
78.
(ed.
—The
afraid
is
is
a potiori more fearful to the demon. 7.
text of in
for the second
P'l'V':
Targum Onkelos,
^inT
,
see Noldeke,
ed. Berliner, to
Hand. Gram.,
to the "Palestinian" dialect
The Great Name, xlii,'
65,
representing the scwa, cf. the Sabbioneta
and rrmp along
forms 'niDKlp
tremble and
'
13,
:
219.
is
a
by Dalman, Gram.
common
ad infra: the God of
Israel
at
*
hist.
"Neue Class,
2
:
For u
prepositional
whom
4,
1.
fire
Aramdisch, 181. all
things created
Greek magic: Wessely,
the heavens bless .^^Z^rajtraj,
and
(the
140,1. 55 ff:the
and every mountain trembles;
44 (with editor's notes), and no.
griech. Zauberpapyri" in Denkschriften of the xlii,
two
d. jud.-pal.
thesis in the
which trembles the Gehenna of
Wiinsch, Antike Pluchtafeln, no.
35: 26.
side of each other, the latter attributed
oceans?) fear and every devil trembles; Dieterich,
name
Num.
N. B. the
or True Name, at which devils and
away,
flee
Ex. 21
his earlier publication in vol.
xxxvi
is
Vienna Academy,
cited as "xxxvi."
5,
phil.-
1.
21.
"This
It is is
not necessarily a Jewish phrase, Wessely, xxxvi, 50,
the primitive
p.
named
practically the
made out
in
40
Name
The bowl CBS 16093 bears the same design.
Typhon
at
1.
244
which trembles
It is
is
f.,
for
Greek magic.
ff:
earth,
from
Dieterich regards
as of Orphic origin, p. 141.
almost identical in text with this one, and
about two-thirds as long.
Nos. 32 and 35.
same
of
Cf. Heitmiiller, pp. 148, 231, for citations
the Fathers, and Pradel, this trembling before the
couple
name
( trpurevov')
deep, hell, heaven," etc.
also
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
133
Its clients are the
Also another bowl (unnumbered)
as the present text, but shorter, with the
for the clients of Nos. 32 and 35.
same
is
design,
No. 4 (CBS 2923) KHB'nK Kn'jnn 'Jin tnnn
Konna n'nu nnt
(2)
xn^'n 'nni
itj"!)!
ymx
N-nD'K3
pB"i^D 'n
nw
]):>)>
pini
5'33
pn3
Kjp-isi
n^3DJ
nin
(4)
ny3B'
P3313
^b p3'i;''s-n
'B'J'K
s:iDs
iritspj
iins
ptdk pnn'DN
NniD['X3
«Jm
iii\
nn
(5)
n:ids 3in
p3^]
sm
n:iN n^!'
'KHisn
"13
xiji
(3)
kdv
nj?
p^^
kii-idi
I'trxMiJO k!'
.
.
.
nb 'Kn^2i3 13 (6) P3N2n n^nu
N^l"i'3
Ki>i
pn't}'''33
NniD'W
'tidnt
«n3nj IS NJ13K3 pHS PDnTl
'^D3N1
rrwn
iijnK
'Sd'd
i^ax^a i'^^oh
kjidnt ^id'd Nao^a
113!)
nonxn
»nv^
iTnn n[nnD 'joinmbiD'o Kao'3 linx (7) nnoj n'b'KSj'ni'
't;''3
n^a
'n3-i
i6
pti"-!?
snnn im^a^nm nnn^Dx
lo
KjnoK 3in Kims' [sonnai] sb"3 nid'S3
Kcu
b^-t
nmns
Ktynji k3-) xme'i
nnn
nr»
P3KDT nnn3i «n3nj n3 njuxt
nnns
Translation Covers to hold
Angels and
in sacred
Now
of impious Amulet-spirits.
all
evil
Spirits
and the tongue
you are conquered, you are charmed;
charmed, you are charmed and sealed in each one of the four (2) corners
You
of his house.
do
shall not sin against
Pabak bar
Kiifithai,
nor shall any
folly against him, against all the people of his house, either
by night
nor (3) by day; because I have bound you with an evil charm and a sure [seal]. Again, I have charmed you with the charm with which Enoch was
charmed by galling seal.
wicked brothers.
his
Again,
(4)
Again
I
charm you with an
charm you with the
I
seal
evil
and
with which were
charmed the Seven Stars and the Twelve Signs of the Zodiac unto the great day (5) of judgment, and to the great hour of the redemption of
your heads
:
you
shall not
Geribta, and none shall at
.
.
.
all
of the household of Pabak (6) well
sealed
is
his
,
nor sin against them, against Abiina bar
do b.
folly against them,
K., neither
namely the people
by night nor by day, because
house and well armed, and with a great wall of (133)
^
UNIVERSITY MUSEUM.
134
bronze have take. b.
surrounded
I
You
(7)
I,
it.
BABYLONIAN SECTION.
what
desire
I
Abuna
are in the place of
grasp, and
I
what
I
ask
I
G. and in the place of Pabak
b.
K.
Commentary
A 3.
general charm against
The introductory
these bowls
all evil spirits,
made
out for the Pabak of No.
lines are of interest as they definitely settle the
The
(§8).
use of
design represents the sorcerer waving his bough,
see p. 55. I
'^D'O
ba'obl
.
'D
:
is
to be identified with the plural of the Syriac
m'tall^tha, m^talle, or mattHe;^ the
The second word
mctf^Ie.
meaning
original in
with force,
p. 231,
:
79; also
p.
'nni: the first letter KTT'JT't 'JTr
later
xnNK'nxp
cf.
"contain,"
meaning of "measure."
N'loin, Ginza, ed. Peter-
Noldeke, Aland. Gram-, § 32.
X, cf.
find here the
idiom of the active use of the
passive participle, as in Neo-Syriac; see Noldeke, Gram.
Sprache, §§ 103, 143. ing "to carry,"
etc.,
meaning; thus
An
approximate use of
and also with IDX
Syr. Gram., § 280). in
whose
in the sense of holding
case of dittography.
nu n^DST: we
'i^
Hebrew, even
bia,
was written by inadvertence.
KriSTiX: for the prosthetic
3.
the infinitive of
and the Mandaic NcmpT Knn.
10,
1.
is
6:11, over against the
Jer.
fasbo: See
]''Z''''\p
mann,
probably represents the pronunciation
'
retained in the
is
e. g.
^3'0
But
is
d.
this participle in
found
neusyrischen verbs mean-
in classical Syriac
in these instances the participle is
(Noldeke,
middle voice
XT73 TDX means, "he bound himself with a crown."
In the present case the participle has assumed a completely active sense,
with an object other than the subject.
nuns
:
this
spelling
is
found
in
Karmsedinoi, quoted by Payne-Smith, 'IPIK
:
"his brother"
is
-iii,
266,
6i are
.?.
v.
from the lexicon of DitDDna'DJS. spelling, differ-
Mandaic, and also Palestinian.
reminiscence here of a cycle of personal legends concerning
Enoch which have been preserved only '
passage
and "his brothers" have the same
ing as -uhi and ohi; the forms in
There
a
col.
See Noldeke. Syr. Gram., 8
59.
in the Arabic, see Weil, Biblische
—ARAMAIC
MONTGOMERY
A.
J.
Legenden der Musselmdnner,
p. 62,
INCANTATION TEXTS.
a compilation from manuscript sources.'
According to these legends Enoch (Idris), who foretold the at the
135
flood, suffered
hands of the wicked Cainites, even as Abraham was made a martyr
Our passage must refer to some spell laid upon Enoch by his adversaries. The early Samaritan theologian Marka (fourth century) cites a book of the Wars of Enoch, which may have contained these tradifor his faith.
A
tions.'
above, 19:
p.
spell laid
For Enoch
in incantations, cf.
17. pt^'S'lTO:
the
word
the
then inserted
X,
word is
by the wicked on a saint was a fortiori potent; see
64, for other apocryphal examples.
correctly.
unique
;
it is
above the
it
It
written twice; in the
is
to be classed with the
Gram., 223, where,
New
and on second thought rewrote the
cf
:
"the great day," Hexaplaric Syriac to
.
For the feminine form
In lines 4,
5,
we
is
celestial
583), and the Arabic
iii,
Mand. Gram.,
145.
are introduced to an extensive and ancient cycle of relation of the
Seven Stars (the planets with sun
developments in
distinct
monotheistic
trend
Marduk became monarch, stress
Lamy,
TilT, see Noldeke,
this
development the planets became highest the
Is.
and the twelve zodiacal signs, with the creator of the kosmos.
There were two
call
'
first
Testament "that day and that hour," the Syrian Ephrem's
myths concerning the and moon)
The
phenomena noticed by Noldeke, Mand.
expression, "the hour of judgment" (ed.
"the hour."
XDXi^ND.
-yun for -mm.
e. g.
Tim Knvc, X3T KDV 1:13, the
line,
Syriac and Mandaic
the
is
case the scribe emitted
first
laid
upon the
divinities.
The
of
thought, in
or, as in Israel's
antithesis
mythology;
deities.
But
in the polytheistic
what we may
in
which one of the gods, faith
between the
Yahwe
is
like
the sole God,
Creator-God and those
present regulated orbits of the planets and the
fixed positions of the zodiacal constellations signify that these beings, once
autonomous, process of
have been brought into subjection to a higher god. time they came
Tiamat became, when according to Zimmern,
to
KAT
,
502, the eleven Helpers of
minus that of the
For the
•
See Montgomery, The Samaritans, 224.
Tiamat are the
Bull, the sign of
Jewish Enoch literature see Jew. Bnc.
'
later
Thus
the fixed firmament (or the zodiac?), while,
slain,
twelve signs of the zodiac,
be regarded as "spirits in prison."
In
i,
676.
Marduk
UNIVERSITY MUSEUM.
136
unfavorable
This
himself.
The
ancient.
in line with
it
BABYEONIAN SECTION.
attitude
toward the
celestial bodies is thus
Hebrew
monotheistic trend was native to the
we have
and
theology,
the passage in Is. 24: 21 &., according to which "the
host of the height on high," as well as the kings of the earth are punished,
being bound in prison. witness;
18:
g.
e.
When
mountains.
13 I
later theology the
"I
saw there seven
ff .
:
inquired about
where heaven and earth are host of heaven.
The
stars
it,
the angel said: This
which revolve over the
come
did not
(cf. 21
same
The
6).
:
burning the place
is
till
the time
when
of
their sin
"spirits in prison" of i Pet. 3: 18
notion, depending directly
upon
Is.
24: 21
flf.
and the
are they which at
command
Then he became angry
forth at their time. years,
fires
a good
is
great
as
stars
at end; this is a prison for the stars
the beginning of their origin transgressed the
bound them for 10,000
Book of Enoch
For the
is
God
for they
and
at them,
accomplished"
is in line
with the
and we may compare
ff.,
the invidious use of "planets" in Jude 13, in the expression aartpe^ nlavfrai.^
But our text also bears witness
The "binding" of
to another development of the myth.
passage quoted from Enoch,
term.
According
years.
In the Isaianic passage, a term
Christ preaching shall
take place
to the
to the spirits in prison.
when "they
complished" (with Enoch). the verb
is
is
shall
it
fixed: "after is
for a fixed
was
for 10,000
many days
shall
revived in the notion 01
It is left
somewhat obscure what
be visited," or
when
Exegetes differ over npB'
"their sin
in Isaiah,
is
ac-
whether
to be understand favorably (of a visitation for release) or un-
favorably (of chastisement). prison
is
In Peter the ancient myth
they be visited."'
was
the Seven Stars and the zodiacal signs
Also the Petrine preaching to the
spirits in
understood by commentators in equally opposite ways.
text the term of "the great day" and "the great hour"
one of release to the stars bound
in prison.
here the idea of a universal Apokatastasis.
redemption of the imprisoned
celestial deities
is
In our
evidently to be
There appears to be applied
Now
for this notion of the
we have
a basis in Babylonian
In the Mandaic See Bousset, Hauptprobleme der Gnosis, c. i, "Die Sieben." system the seven planets and twelve signs have become utterly evil. In this line of thought, taken up by magic, there is, I think, an open anthesis to astrological *
fatalism. •
There
is
literal
reference to this passage in No. 34 between KipllB and «31plD,
possibility of confusion
:
6,
—
«3npiB2
.
There
is
MONTGOMERY
J. A.
mythology.
In Tablet
vii,
27
1.
among
Tablets of Creation),
ARAMAIC INCANTATION TEXTS.
f.
the
137
of the Epic of Creation (King, Seven
Marduk
given to
titles
are:
"Who
had
mercy upon the captive gods; who removed the yoke from upon the gods
And Pinches has now PSBA, 1908, 53 ff.) which
his enemies."
published a text ("Legend of Mero-
dach," in
is
a late supplement to that epic, and
apparently continues the theme of the release of the captive gods
(Marduk) goes down
to the prison,
he
He
opened the gate of the prison, he comforts them.
them; he
then, all of
rejoices.
Then
is
it.
5
.
6.
upon him.
The "day of redemption" of
i
Peter are also to be explained in consonance
This mythical trace probably descends from the Enoch
Abuna
is
ntD 'mt:
intruded awkwardly.
nt (DTO,
root
the
used in parallelism with
— "h^u^ for
nt)
is
"ids, etc., in
literature.
'piaDN.
found
Pognon and Lidzbarski
bowls, and also in those of is
He
therefore in line with this Babylonian myth, and probably the
passages from Isaiah and
with
"He
looked upon them
the captive gods looked
Kindly the whole of them regarded him."
our text
:
approach the prison.
rises to
elsewhere
these
in
(see Glossary C).
preventive magic.
It
The verb means
But Pognon (B, 74) assumes for the noun sntsixr the meaning "admonition," and Lidzbarski (Eph. i, 96, n.) in the
Aramaic
arm."
dialects "to
the sense of "binding up" a
ing from the
common meaning;
and things with power
"Arm That
letter, etc. it
But there
may have
of
armament of persons
Petermann,
(ed.
in depart-
so a passage in the Ginsa
;
the magical equipment of a person or
been making use
no necessity
refers to the magical
to resist the forces of evil
yourselves with arms not of iron"
is, it is
is
p.
charm against
well-known magical
25,
language
exhorted the Ephesians to "put on the panoply of God," Bph. 6: following phrase, "a great wall of bronze,"
i,
50
;
least this confidence
nnna
when he The 13.
cf.
15:
7,
and see
a Talmudic instance, Sabb., 66b.
01 n^yaT nJS: our magician displayed the
At
20).
Paul
equally parabolic;, bronze
is
possessed atropaic use in magic, like the other metals;
Pauly-Wissowa,
1.
evil.
:
had
its
psychological
jinx: "hoist with their
own
same assurance
efifect
petard"!
on the
client,
in
No.
2.
(CBS
No. 5
ponn'm jnrn
nw2
na inj3N
'ans na
Nnnji
n'l
nanai noKi 'rn
pn'TDS
nysB-a
Ktn ne
Nbi'Pi
lai
nis
(5)
ntj^
«bn
nt
N'nB"a
(j/c)
niDt5"nt5' idi
iinjn
snB"3 sj^y
n'
Kni"i'"'i'
piaivi
p£''pn
13s nuiil'sn n'»B"3 IT'
inan
in
'atns
non
ij^
.
^ybv
(4)
pnj'o
nrj'ni
(2)
lines
nl'D niiD
pniD'nm
n''j;[2B'K] it'I
.
lyo' nini
m,T
la
piD^s* .pnjiis
.
12
'as'is
ins
d^'vc^di
niom i"3B'U
T3 mn' '2 ^y noB' mn' moB'o nx o'^'a-iTn Tnmn 12 (6) nin' nyr [tson
on either side of figure
una
pt^nm xrinpi Knm^i
niiD
Two
ppn-i'm
I'o
na injrj
nmn
in^Ds n'[DN]
nTi'a
nyne'a (3)
nitj'n
'ana
to
.
pt5"3
ponn
n^D iok P2K n«2 hk nin^ aitya
iDKn
^K nin^ (jjc)
piB
i)3i
dvij'd ^31
N2ipn k:dd
's ^y
nin'
«ijd
nn inE)
(elided
'T'E^>
pcnn icnm
jno'p 'tdpi
I'tyni! pB>inl'i
ihjvji
2952)
'2
un'
'?v
nyr
los I2K trxo
pen bsiio
in center.
loK JDK nSn^ nynK
IDK toK
nts'o
it^x
(7)
noK
Translation Wholly charmed and sealed and bound and enchanted
[are ye], that
ye go away and be sealed and depart from the house [and property?] of
Farruch Pusbi,
bar
Pusbi
Newandiich bath
and
Pusbi
and
Abanduch bath
and that there depart from them (2) all evil Liliths and all Demons Idol-spirits, and the Vow and the Curse and the
and Devils and Spells and
Invocation, and evil Arts and mighty
Works and
are bound with the seven spells and sealed the
name of Eldedabya Abi Ponan,
against
you
in the
and Newandiich and from
name
of
.
.
.
b.
name of
lord of spoil
P. (4) from the Evil
'H,
B'H.
and curse
Eye and from
I
(138)
Selah.
in
conjure b.
P.
the mighty Satan,
in the road of
Amen, Amen,
Ye
everything hostile.
with the seven seals
the great Prince, that thou keep Farruch
and from the many Satyrs
Yhwh,
(3)
Hamad, (5)
in the
"According
.
J. A.
mouth of
to the
of
Yhwh
Is
Yhwh
INCANTATION TEXTS.
they would encamp, and
139
according to the mouth
Yhwh they kept accord"And Yhwh said to Satan:
they would march; the observance of
Yhwh by Yhwh
mouth of
ing to the
Yhwh
—ARAMAIC
MONTGOMERY
rebuke thee, Satan,
Moses."
rebuke (6) thee
who
chose Jerusalem.
Amen, Amen,
not this a brand plucked from the fire?"
Selah.
Commentary
A The
general incantation against evil spirits for a
man and
his
two
sisters.
latter half Hebraizes.
The
1
duplication of the ppls.
error for jn'Dp.
—
nns: cited by Payne Smith, in farruch, Justi, p.
for intensity, "twice charmed."
f.
—
'3ens
ntJn:
nrJ
nox:
3246;
col.
Justi, pp. 228,
(also
Talmudic)
=
cf.
;
nnr, see to
3.
3:2.
list
shows that the charms were
the fever-remedy in Sabb. 66b, "7 twigs
cf.
7 trees. 7 nails from 7 bridges,"
Talmud, see Blau, pp.
1.
Cf. above, p. 86.
entities.
spells," etc.
Farruchan and composites
of.
I.
the place of the term in the
regarded as personal
"Seven
ficp
?
by heedlessness of construction;
n'l:
2.
95
innx:
inJVJ,
is
pE"n^, the only instance of this verb in the bowl-texts.
73,
For
etc., etc.
86,
who
this
from
magical number in the
quotes the Jewish
maxim pv^cn
ba
fTsn. 3
.
rranibx
'i^
:
name
obscure, probably
of a genius
his paternal relation to another well-known genius.
"The
great Prince": the technical
to be observed that this bowl
is
title
;
'3X
For nuT
may cf.
indicate
2:
2.
for Michael (see p. 97).
It is
peculiarly Jewish in theological form, while
The double use of The verb generally is used
the following adjurations are in Hebrew.
n'v^t'N intro-
duces a mixed construction
of exorcism,
with by
of the object,
great Prince,
whom
=
here. t^opKi^u.
But
at the
same time he adjures the
he addresses in the second person.
All these terms
denoting magical binding could be used indifferently of the good and genii.
The
angel
is
adjured
only tongue the angels knew.
in
Hebrew, which according
to belief
evil
was the
UNIVERSITY MUSEUM.
140
4.
"The hobgoblins
in the
way
BABYLONIAN SECTION.
of
Hamad,
Hale\-y bowl in which a geographical location
Husi," and Wohls. 2417, a is
demons which
to the
D'ann
in the text is
5. bility
Literal quotations
in
1.
ninn
There
given,
is
lies in its triple
(cf.
D'P'TD
26:
Later Kabbalism, found
cnc:', see i
to
reference
satyrs see p. 80.
i
Moses.
f.).
Schwab, Notices
applica^0E' (as
as the 121st, I22d,
in the et
The word
theme the abbre-
Extraits of the Paris
(1899), 288.
no evident sense
=
the Rodwell-
The
For the
use of the efficacious
in these
words around the
nt^K are reminiscent of the interpretation of the
"avaunt"?, nK-o
cf.
"upon the road
dwells in Samki.
particular road.
Hence the magical use of such Psalms
3).
National Library, xxxvi, 7.
some
from Num. 9: 23
the Aaronic Blessing, etc. viation of
demon who
is
awkward.
of this quotation
above
beset
many";
the
Name, Bx.
figure. nyriK
and
3: 14; nbni)
=
No. 6 (CBS 2916) KrcJTt noiniji
xnts'^a •'nni'i (2) nsn'sS'i 'JDoi'i
na nnKii 'insn
imu
tins'
K0V1
1JB'
KJTV1
vnty
'nn
nii^lsn
pH'jn 5)ri
sriE'i
lei
b\»^
kiik
u
pn^i
"insn
)nj2i
pn-nn's
(7)
pTX
nn
snijnn
r\n»b\ 'inxn
NnD'oij
pn'^j;
pts'os nynsi n^ob"! pb''o
«n'!"!'i
i"3pt3 »b
^nui
im pnn
pmpTi
xiJi
noim
^Jams 8«nB"3
13 pns^
xson
vn
pijm ns'j kb'3''3
(12) k'db' '^rJ3
n'^p
]^^b
xnrB-a
(11) n^sn pnj'j'p 1)33 pt2i"B"n
nps'':
nnn
ii22>2
nan
pnjinn
'imi
lo pni"
^2 ntJX'ji
non
ijsi
pna
cisra
(10) 'insn
^i
in xisr
wn
nt'D3 nr^Ji
pi Kor
xnnp^ji
'D'ji
pniJcB^n «nt2'Di'i
si'i
imJ't
i»ni
pin xnTi 'ar pn^n^o pin
iin^ia^n
pcB"3 Knn
Kol^na Kb
Di'iy^i
loi
inn
'D'^^i
v B'^as (9) iinan pB-ao Nn'j/'2E' die's
'^2'pi
sni'i'Di
piJtapin
'ni'
(5)
iin»:'y
'b'pi
naisD'sn pn^ wnnni sjnKi ut-j; pnbis'-D
pna
^3 pB'33n'n
t^n^b^b^
''•\ti
xtj^a
im^ I'rnsi
«k'3'31 pl'DPi
pn^ sja-oa inn «B'aoi imnrx
Ditrn
sbi
«JB"33
nnS"
Kin
(6)
n't?!'
panni iin^nDm (4) tna'ii
ijy
KDj'j'n (8) GIB'S ^'2-121
prnrrn k!'1
pn^i3'»
i!:v3
k:is
pS>n
paB"3
'm's
i^ih snnp'Ji (3)
iina^'V
iBTDi iinn2i3D'N i'331
'JE?
KJOTim
pint
"i3
•
sh pnn
^T3 ns'nj
n^D IDS ION obvSi
Translation
A
press which
is
pressed
down upon Demons and
Devils and Satans
and impious Amulet-spirits and Familiars and Counter-charms and
Liliths
male (3) and female, that attach themselves to Adak bar Hathoi and Ahath bath Hathoi
—that attach
ways, and lurk by
themselves to them, and dwell (4) in their arch-
their thresholds,
another, and that strike and cast
press
down upon them
day out of out of
all
all
days,
years,
and
in
and this
and appear
down and
to
kill.
them
And
days and in months and in
this
month out of
season out of
all
all
in
this press
And
a spell for them in the thresholds of this their house, and
them.
Fastened up are
their doors (7)
(141)
and
all
years,
all
months, and
seasons.
one form and
their roof.
I
this
(5)
and
I
this
year (6)
come and put
I seal
and bind
.
UNIVERSITY MUSEUM.
142
And
BABYI
down upon them by means of these by which heaven and earth are charmed in the name of the this press I press
:
and Marbtl; of the second, Gismin and Marbil; of the
Masbar; of the
fourth,
Kibsin
which
with
(presses),
repressed
is
Gismin
first,
Marbtl; of the
third,
the sixth, Ardibal; of the seventh
repressed
with
them are
Liliths
male and
(9)
and impious Amulet
evil Spirits
all
Morah; of
fifth,
seven words,
and
spirits
female and Familiars and Counter-charms and Words, that they appear
Adak
not to
H. and
b.
dream by night nor
H.
b.
(
10) and to
neither in
by day, and that they approach neither their
in sleep
right side nor their left,
Ahath
to
and that they
kill
not their children, and that
they have no power over their property, what they have (11) and what they
from
shall have,
this
And whoever these
rites,
day and forever.
sound of him
shall
and does not accept
will transgress against this press
shall split
asunder violently and burst
and the
in the midst,
resound with the resonance of brass
in the spheres of
heaven, (12) and his abode shall be in the seventh (?) hell of the sea,
from
this
Amen, Amen,
day and forever.
Selah.
Commentary
A and
charm
in behalf of a couple (each
with a mother of the same name)
their household; the incantation consists in seven magical words,
concludes with a threat against any
who
destroy the bowl and ignore
and its
ban. Nts-a's
1
use of B'aa
in
:
cf.
2.
'D'J
(cf.
,
,4:1, and see
also
down 12:
p.
611)
:
9,
both
in
of interpretation
I
who
places
before
O
suggest that of is
in Justin
N. B. similar
5.
Martyr, Ap.
i,
18,
e.
Eusebius, H. B.,
magical papyri, Dieterich, Abraxas, 161,
n.
Out of
'^3"?.
several
in the sense of "side"
familiar (Jastrow,
or familiar spirit of the Greek magic;
irapefipot
1.
the sacrifices are "presses
the sins."
34: 4), and then one
Kapefipog
in the
Cf. the verb,
§ 8.
Pcsikta R. 16 (Jastrow,
because they press
possibilities
'^tD'O
s.
v.),
hence := the
ovetpovo/nvnl
and
g.
the
iv,
7: 9, occurring also
They may be
the genii
invoked by manipulation or rubbing of the amulet as in the Arabian Nights.
In Arabic superstition
we
learn of the "follower," tabi'u, that
accompanies the bewitched man, Noldeke,
ZDMG,
xli,
717.
And
cf.
the
:
—ARAMAIC
MONTGOMERY
J. A.
Satan
who
INCANTATION TEXTS.
a "comrade" to an evil man, Karin, in the
is
WZKM,
24), see van Vloten,
182
vii,
Koran
143
(e. g.
ND'J could be the Syriac
ff.,
41
word
for marauding troop, an appropriate description for a demoniac species,
but the meaning given above
and
the Persian
is
more appropriate
name Adaces,
3.
plN:
cf.
Noldeke, Persische Studien, 417.
cf.
'inxn: cf. the Syriac
Jin'rau
—so
sister," cited
K3U, "transverse beam,"
Syriac
the
:
Payne-Smith,
see Justi, p. 2,
by Payne Smith,
same phrase
lona: the
hence
door
probably
670; radically the word refers to the arch of
col.
For the abodes of the demons,
the doorway. 101
Ammianus,
in
here with the Persian diminutive ending.
col. 1408,
lintel,
name Hathi, "my
in the context.
the
in
see p. 76.
Mandaic, Noldeke, Mand.
Gram.,
§ 216, 2. ]vr\,
Mk.
tno: cf.
5.
For the
6.
«:'?«:
9: 14
unique form;
blN
4.
day for the exorcism, see
"iix
=
is
used here not in
jinnu, cf.
1.
Aramaic
its
sense.
4.
nrx
Pesah. nib,
Jimrs:
8.
These magical words are wholly obscure; see §11.
cf.
"Sleep by day":
cf.
"an,
of the demons.
the special term in 7: 16.
was
perilous, especially for those in the fields; in the
this
was the chosen time for
was taken
in
e.
g.
'"ino 3t3p
ZDMG,
Magical protection at right and Babylonian sorcery;
The midday
left
hand
the Utukki-stncs
demon
a
xxxi, 251
f.,
is
iii,
whose place
representing sun-
and Roscher, Bphialtes.
frequently referred to in
93 (Thompson,
four deities surround the sorcerer, in front and back, at right and 142; the Maklu-stri^s, pt2b't^"n
:
for the
vi,
1.
123
new vowel
f.
Cf. 13:
see Noldeke,
siesta
Greek superstition
attacks by the satyrs and fauns,
Jewish legend by the
See Griinbaum,
stroke, etc.
iii,
UK,
KtN.
7.
10.
55.
some forms as though
treated in
is
p.
the only occurrence in the bowls of this ancient magical term.
:
—The root pnTia
Lu. 6:
selection of a special
and here metaplastically as NJian
ff.,
i,
left, ibid.,
7.
Mand. Gram.,
11); or
§ 25.
UNIVERSITY MUSEUM.
144
11.
The
penalty for infraction of the charm
For the threatening of demons, "13'J,
A DrJ
xps'j
dialectic
BABYLONIAN SECTION.
:
Manclaizing spelHng for
formula
from Syr.
see above,
DDT,
may
be used
and
'?J'J
is
here.
on 3: layj,
6.
vps:
N. B.
bombastic enough!
is
3
also
;
of
the
Nnx
=
xni?.
preformative,
Syriac over against the Rabbinic and
Mandaic forms. 12.
"In
the
seventh
hell"
contrast to the seventh heaven. 302, 328
f.
(with
awkward use
For the seven
hells,
of the numeral) see
Eisenmenger,
in ii,
No. This bowl
is
The
20.
p.
for the value of
of Upssala
my
perfect than
text,
and
this reason
comparing the numerous variants
making such emendations
texts in parallel,
more
latter is
Myhrman
one in the collection; for
fact almost the only perfect
also
16007)
a replica to that published by Dr.
(No. 16081), see above in
(CBS
7
two
give the
I
as appear necessary in the
first-
published text, which amount chiefly to the proper grammatical distinction
yod and
of
ivarv
and he and heth.
may
It
the two bowls differ: in 16007 merely a
be observed that the designs in
circle enclosing a cross, in 16081,
a linear figure, the stem surmounted by a head capped, at the other end a pitchfork-like termination (the forked
On
represent the limbs. the Greek
the
E^'s
ence
I
2,
tail
of the demon?), while four rays
either side of the figure are three characters like
or looked at from the side like C, with which
shuffled into Pognon's texts, see p. 60.
give the same line-numbering to
In the commentary
Myhrman's ably
I
For convenience of refer-
Myhrman's
make such few
we may compare
text as to
my
own.
notes as are necessary on Dr.
edited text.
16081
16007
(Myhrman) xnnnn no
KJiNV
•<'avm
K2n «'Dx
KJO'nm
i? KJD^nnai (3)
injnT'K 13
(4)
Kjnux
(2)
^t2n-n
P3^
i?
ISTT'
.
.
.V
n't?
i>3
ppci
nvtyir^i
ptj^pn pJtoD
p35i
sjanni
n^in
im^nui pn^ tim «n:3i
nm
niKDVT
kh^int niotru
•>li''V31
(5)
HK'n
iO"i
pvnn !'3i
(3)
m3E'di tjsdx 12 (4) "j
(5) bv^ kik't
trnpT
nan n^os (2)
nnns
nsT Konnni «in3i nisnvT 'vvai
-\'av^i
'TtJ'
^3
PP2M
PJ/TITM
noim KnNB"3 ^nm nn^
(6)
pm (145)
^31 inB*
5131
pytH
nm
(6)
Kn^nn
UNIVERSITY MUSEUM.
146
BABYLONIAN SECTION.
KB'J'K '33
IDl Sn''3
i>3
PIH
nij^ [O
nn pitn i? «jD'nn»i sjoTini
k:-ikv
nij
nnjnr'K [in
(8)
am
P3!' xjoTin'ri na!) kjikv 3in (7)
(7)
nxin^Jn
^niNi nnnx
'otj'oi
tJSDK 13 (8)
m3
n33B''D n'3i HE'D pnn «n'3i
nwn)
isKiDii
i'xnn;
S'X'D'Di
i'K'BT DIB'31 isRO'DI 5'Sn3J mB'3
nitt'a
Nnn
K21
N3n innNi KriKnts
'nm
(9) [in^n in^
n^jo'pi
(10)
n3n
cits'n
kjidjo K3T d313ni
'nm
«jntDJo nnKB'^3
^a^ij
sji'[nnn]i
[n^mn n^nu]
"inaKi
D'Dinni ^K'DVI
(9)
inu
in^
aiB-a
«n3t3 ''nm sjitijo n3n d3-i3ni
KnB"3
P3i> «Jit3JDi
h^b'ej
P3i'
pnn
Nim nm[m
^m''D
'^j
8n''3i
'nm
sjij^nsi
Njo'nnDi p3^ K:injei
'mxi
pi"K
'isb'oi
'u (10)
njn^n hb'ej
]mb pon' K^T 'piB« i^JiD
ijai
(11) pB-Cn pcnln
^3
!'31
'b3D
iiSI
MH
^Sl (11) n'B'
^
!'31
snnp
iiai sriDiS' i'3i 5131
"B-p 'jmi3
nDi[n
^31
"Ej'pn
inn
!'3i
...
n3]ns
(12)
i'31
10 pn!' «jp''£:d 'i^n
n'D[B''3] piiD
pj/'t
lei
i3y
Hi'?
SiKntro
n^mDQ
1531
Nnp^yi
pB"3 (12) ppno pnS"
!'31
Nip'S^no 'b'l n' pan
'monp pon pjjns nn p3:nB nica p'Vt pnita 'nnn3Di no' syt
yt
nm
13t (13) n''nB"[3i] bv b'j^n 131
Kn!'33Di Kn^S"^
I'B'p 'Jt2D
ion
«d'
nn
n'ninn
i'3i
^jod
pjjis aiB'3
'nnn3
n3na
[«n^]jin
n' ninn
"13
NHDil'i
nyx',
.^31
^3i ^B'^a
vno
•nioip iDi pjJia
snpjy
!'3i
xina
Knnnn
i^xne'D nnn (13) n'Dt5"3i
n3y Kb n^mtDo
ijy
b'J's n3i
nimj
«n
xn
xn
''tj'in
m
snpjyi xnoii'i Kn5'330i Nn'!"!'i
[Knnp]i snpjyi m'Ji n[n]'Pi
Knn3n2i n[3n2i] xnnpi
P3n['] ^bazb tnn "1D131
noini
'sm
"'B'Nino iai
snN!i'''3
inm
(14) snoii'i
ivm
n'B' p3n''
sSjonij
pnn
sn
'B'n
—ARAMAIC
MONTGOMERY
A.
J.
^31
•'P'TO
ppnO
pK»i3
[s]nin monni Koani snniNi
':DD1
'B'"'3
INCANTATION TEXTS.
ppno
'J/JBI
iiSLl]
IDTiOl
«vp'>b'
ninT-a
poi
n'mn
pim
'Nj«3 n3 n'nrr'N i'3
«!'N3n
i'3
Kh
iri'^h KD5"n3
Ni)
pi Kor
la
tina
'K'j''s
KB'n K^3n pn3
iinri''
pj^'Ti
xi'i
Iin3
pDn'n
Ki)!
pn!)
prnrrn
xiji
n''!'i!'T
tDN loK
pnoi'''n3
pi «aT
ID
pDn^n
p^33a b^ rn3
innnTi
\\nb
v.b
Ncon
D^yii'i
n^x'^'i'i
xSji
iiijan^n k^i (16)
pnnnnn pm'n
(jic)
n^i
xi'i
iinnj'tJ'3 k!'i
lax icN
r]'?o
D^iyiii
_ _ _
Njy3tJ'D1 NJ'-OIO Tiyi
I'j-in
Sjaai
p*2i
py3B' pD''p:i p"i3; py32'3i 111311^ nvai nana D^'oaa k31 kid iinn'
pcnoa
IDT
to
Ktian xmnB'3
ni'D
(15) K2i[yi]
ipiBi ib''D3 t'Ji3 !'3m
iin3 ii^3n^n si'i (16)
pnn' pTis'n k^i
mmui
iin'J3 I'ci
Iin'n'3
Kcu
kvp'B' nicn^a
r]'<-\:s
in^c
pel nnnJ3 poi
Konni
n^nu pn
t^ni
nxTT'
TijnT'N 13
monm
nnriKi n-uj
IplSI "6^02 PJVJ ^331 ion ^331 n''!'i3
'JDD1 lyjEi (14)
i'31
tSTCT xnin
nionai (15) «2iyi
n-\2i
147
pB'''3
in'tj*
niii'i'n
niiD
!'3
«nKsnn
Iin3 btipob
(17)
lijj;
tax ids pn^Diy bv 'aii
pijJD
pijii
Translation In thy name, I
O
Lord of
salvations, (2) the great Saviour of love.
bind to thee and seal (3) and counterseal to thee, the
property of this Yezidad
(4) bar Izdanduch; in the
God, and with the
Shadda
seal of
El, (5)
life,
name
house and
of the great
and by the splendor of Sebaoth,
and by the great glory of the Holy One
:
that
all
...
Demons and
all
mighty Satans remove and betake themselves and go out (6) from the house and from the dwelling and from the whole body of
this
Yezidad
b. I.
(7) Again I bind to thee
(M.
to
Yezidad (8)
b.
to thee
in the
name of
you) the I.,
in the
life
(Myhrman,
to
you) and
seal
and counterseal
and house and property and bedchamber of
name
the angel 'Asiel
of Gabriel and Michael and Raphael, and
and Ermes (Hermes) the great Lord.
[In
UNIVERSITY MUSEUM.
148
name
the
of Yahu-in-Yahu]
BABYLONIAN SECTION.
and the great Abbahu and the great
(9)
Abrakas (Abraxas), the guardian of good guard to thee (M. to you) the
I
spirits,
property of this Yezidad
house and dwelling of
life,
(M. them)
against you
Necklace-spirits and .
.
and
.
own hand the
is
in the
Hair-spirits,
—
name
evil
all
of (13)
Bar-mesteel, whose
vermin and
in the likeness of
in all fashions: Desist
his
wife
b.
B.,
and from
the people of their house, injury, nor bewilder nor
them
either in
and
Lilis
reptile
and
And thee,
he
again
who
Men who destroy
all
thrown on
I
and
their sons
b.
I.
in every
and from
their daughters
and
them not with any
slumber by day, from
in
all
evil
nor appear to this
day and
Selah.
May
breaks thy body and removes thy sickles,
wherewith to
impious Tormentors, their beds.
all
in the likeness of
sin against them,
swear and adjure (17) thee:
hold seventy
and
—and
man and woman, and
that ye injure
(16)
Liliths
and go forth from the house and from
amaze them, nor
dream by night or
Amen, Amen,
forever.
and enchanted
and impious Amulet-
Spirits
the dwelling and from the whole body of this Yezidad
Merduch
my
tremble the mountains,
Tormentors, which appear
evil
beast and bird (15) and in the likeness of
and
all
Bowls and Knots and Vows and Necklace-spirits
Satans and
evil
evil Injurers
likeness
whom
And now. Demons and Demonesses and
Plagues and
all
and
for frustrating you, Mysteries, Arts,
is
and Invocations and Curses (14) and spirits.
Losses and
Idol-spirits
proscribed and none trespasses upon his ward.
Lo, this mystery
Waters and
all
all
name of Pharnagin bar Pharnagin,
trembles the sea and behind
name of HH, HH, and
proscription
all
mighty Tormentors, (12) which under
all
banish from this house in the
I
whom
before
(magic) Circles and
all
Curses and
all
you) the
to
Banai, that there sin not
Satans and
evil
all
(M.
to thee
Arts (11) and
Invocations and
evil
house, dwelling (10) and
life,
seal
I
Merduch bath
this
sore Maladies and
all
And
I.
all evil
all
impious Amulet-spirits and
in
b.
and destroyer of
spirits
—are
Amen, Amen,
the great Prince expel
tribe.
kill
all
And by evil
the seventy
Demons and
to
they cast prostrate in troops and
Selah, Halleluia.
—aramaic
montgomery
j. a.
incantation texts.
149
Commentary
A
charm made out for a man,
wife and household, against
his
all
manner of demons.
A
comparison of these bowls, each written by a
with a
facile scribe
well formed ductus, throws light on the history of the transmission and
Myhrman's
development of our magical inscriptions.
text
the other an appendix has also been added addressed against
but
unnamed demon. used for
ally
The
M.
spelling in
more
is
particular
archaic, avoiding matres
masc. pronom. suffix being represented by n alone, n
lectionis, the
antique form SJiTSino
final a, the
true reproduction of
Hermes by
my
Also
n.
in
shorter,
is
some
found
is
text
is
gener-
6), as also the
(1.
more confused
is
in the
arrangement of the exorcised powers, M. follows the historical order. Formally then M. appears to be the elder
mine
more
is
inflated.
The most
interesting point of difference
done "to you" throughout, but
is
has
plural
But
the
believe
I
in
only
polytheistic or rather a product of the
text "to thee"
regarded them as a trinity of
(and other)
Jewish ii).'
such
M's text
is
common magic
divine
in
deities, just
as
possible
text
his
is
in expressing
;
names are invoked
11.
that
9 and
it
lo.
is
=
'3^
=
'3'S
") ,
inine CSJ, or to
awkwardly,
retains
and
I
suppose made
some feminine demon.
1132
in
many
as so
secondary to the
M.
1.
lo for the correct
it
papyri these
the magical
in
text has clung to the form, but misunderstanding
its
religion
My
then of eclectic religious character.
polytheism, but
comparing them
laS
three
that
is
This
etc.).
2,
(1.
suggests
explanation
the sealing
names of "the great God" Elaha, Shaddai and Sebaoth, the magician
three
§
my
M.
in
this:
is
Myhrman, and he
troubled
justly
explanations.
all
comparison with which
text, in
other
shown by
is
polytheistic plural;
its
has read
it
refer
to
the
'a^b
Thus an
original, in which the deities invoked are the
my
(i. e. }137
=
following fem-
For the same reason Jin^.
(see
deities
text abjures
it
reads,
eclectic text, or
names of the Jewish
God, has fallen into more orthodox hands and produced our monotheistic
'
Cf.,
among
the seven planetary spirits of the Ophites (Origen, C. Cels.,
lot),
2a/3aui>, KSuvato^, "R'Auamq:
182,
1.
the "angels"
Arfuvaj,
Baatjti/z,
12; also in Pradel's Christian texts, Sabaoth
angel-names
(p. 47).
lau^
vi,
31)
Dieterich, Abraxas,
and Adonai are found among
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
150
a trace or two of
text, leaving but
magic!
plications of this I
The opening
.
Such are the com-
original source.
its
singular invocation does not agree with the following
M.
plural in
l^T'f
name
:
of a Nestorian writer, Payne Smith,
1586; Justi,
col.
149, thinks the Syriac form an error, but our text confirms
=
could be Semitic
4. nnJir-N: Justi, p.
With the
M,
T3SDK,
5.
l)]!^:
Hebrew
M:
"from the body": xlii,
For the
8.
34
D'oi'S
Nuriel-Uriel
f.
;
= =
Ahura-mazda,
names
is
in'3
above
2:2
appearing
forms)
is
:
cases
in
Jastrow,
s.
earlier;
cited
p. 407.
M.
D'Din
{q. v.)
in the
PDTin
;
1.
nu from
Assouan ff,
four gods sur-
(cf. the
s.
In Stiibe,
16),
1.
58, ?H^3V
1.
Schwab, Vocabiilaire, 214,
where
aaa
and
a^o doubtless
to
made
closest
the
latter
2:
to terminate in
Myhrman's
2.
that
favored,
the
-iel.
Greek of our
the
to
suggestion,
word
which
Hormiz
is
I
=:
ruled out by the fact that that element in our proper
cf. Stiibe,
Bibelstudien, 4
(the see
independently)
(apart
1.
N. B. the care with which the scribe rewrites the
Hermes,
is
London Papyrus,
au/iaroiphla^,
generally the fourth.
four names are
all
given by in'
(t>v?.aKTT/piov
bx'Dy occurs in Scfer Raziel,
(and
originally
the
cf.
in a text of Pradel's (p. 22,
of Asiel
spellings)
as
Babylonian magic; see above, on 6: 10) see Luek-
in
=: Asael and Raphael.
name
half -vowel,
the
angels, see § 13; for four angels
takes this place.
and probably
of
39.
rounding the magician en, Michael,
and the following term
This
1133.
so the spelling surely, see above, p. 81.
Wessely,
589,
3,
x, 41.
For the following Hithpalpel,
62.
1.
pniT,
BB,
Clay,
with expression
cf. Stiibe,
6.
addition to his reference to Aspenaz, Dan. i:
plural, "the rays of light."
•'V'V:
in Justi, p. 147.
146.
cf. in
name Aspazanda,
represent
Also note Izeddad
"n "iT.
p.
Our word
it.
.
15 in',
n<3n'
.t»K"3
13:
in'
biblical
7.
Pognon B,
no.
5,
N'3
proper names and probable
papyri, in the
Blau, p. 128
;
ff.)
as
n^
ancient form of the divine
K'3n,
Name,
Babylonian
Greek magical papyri (Deissmann, lau,
surviving
among
the
modern
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
Samaritans (Montgomery, JBL, 1906, 50,
here
Mossoul (PSBA,
current at
texts
is
theosophic: Yah-in-Yah;
terms, and Kabbalism.
At
Yahweh.
=^
xxviii, 97).
cf.
magical
think the doubled
I
term
rran''
=
Yahbeh
its
(ia/3?/)
below,
fJJia
1.
4.
King
Abbahu.
in his
probably
12,
Myhrman as exalted sorcerers' names Amoraim Abbahu, see Jew. Enc, s. v. possible for
in the
the Christian Logos-doctrine and
possible that Stiibe's
name below, 26:
inaN, and
and used
5),
events this spelling-out of the full Tetragrammaton
all
occurs in a proper 9.
It is
n.
151
above
see
;
A
correctly p.
47.
diagnosed by
For the two
suggestion in another line
is
Gnostics and their Remains' London,
1887. 246, says that the Pantheus or representation of the pantheistic Deity
of the Gnostics, appearing on the Gnostic gems, "is invariably inscribed
with his proper
name iah and
his epithets
ABPAHA2 and 2ABAi2e and often
accompanied with invocations such as .... abaanaoanaaba, 'thou art our Father.' "
Our Abbahu may
represent this epithet and the passage would
accordingly preserve three of the Gnostic designations of Deity: Yahu,
For Abraxas
Father, Abraxas.
and for treatments of
see above, p. 57,
the subject and bibliographies the articles "Abrasax" in Hauck's Realencyk., Jezvish
Encyc, and
especially
the
splendid
Dictionnaire de I'archeologie chrcticnne,
form Abrasax, hence
Enc. this
my
i,
use the former
word
in the present
Abraxas NJiDJD
Kji^ano,
:
original
volume.
Myhr-
"As over against the view of Blau-Kohler {Jew.
:
Hebrew"
occurring in
is.
in
Variants in the bowls are
etc.
130b) this would prove to be at least
name text
I
345)
(p.
Leclercq,
These forms represent Abraxas as against the
D'Oaias and D'313N.
man remarks
monograph by
is
found
—or
in
'a single reliable instance'
least
at
in
Sefer Raziel,
of
a Jewish document, as
5a.
instances of the Syriac nominal formation
from
de-
rived stems.
xnxati
'nn
The expression
:
Jewish "good demons,"
recalling the
also reminiscent of the
is
Greek
see
above,
p.
76.
aya&b( Saifiuv^ frequent in
magic.
KntiJO the second is
(2d)
=
impossible;
:
ppl.
w.
suffix.
SJinjD, which I
M.
would suggest
It is
represented by three ppls. in M.,
translates, with a query, "pierce."
to read n
for
n,
This
and understand the Afel,
=
T3Tn, of naming a person to a deity and so placing him
(Rabb.) Heb.
under
his protection.
=
ini'O: Mer-dCicht,
10.
=
'KJK3 ii,
K3N3
Mithra-ducht, Justi,
found
'33 is
lists in
PJID
'p'BK
11.
7,
and see
1856,
of
ii,
1.
The
p. 88.
The
14.
=
and
f em.
Palmyrene
;
cf
i
.
the frequent Babylonian Bani-ia, i,
:
4.
inscriptions, cf.
pp. ix, x.
occurring frequently in the unpublished No. 2918.
,
S3"iD, as
circle
Cf. Eliphas Levi,
devil-raising.
the Jews, Sefer ha-Doroth
Nabataean and
viii, pt.
from the Syriac
I interpret this
39:
BB,
Clay,
Bemerk.
208,
p.
to be indifferently masc. in
Lidzbarski, Handbuch, 238, and
name
name among
27: 8; a masc.
But these names appear
84.
The same name the
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
152
of the magic circle, cf. N'JS3T iKTn,
was used
Dogme
particularly for
et rituel
de
objection to this interpretation
necromancy and
la
haute magie, Paris,
is
the entire obscurity
'P'SK,
nyv: for nj?VN,
is'ar, cf. ])>Iaclean,
Did. of Vernacular Syriac, 193b; for
the meaning, see p. 94, above.
For the
epithet
demons; cases "under
12.
magical
cited
cf.
"t?"?,
the epithets
by Tambomino,
my own
hand": there
fortune,"
Persian
and gin
»T,
=
13. Ssnc'D 13
We
the corresponding
xix, 99,
much
comparing Pharnakes,
( ?)
parallel to
of the oracle."
i.
daemonismo
,
of the
15, 23.
imitation of legal forms in
name; Myhrman
compare the Persian name Frenanh,
asked,
is
ant.
etc.,
formulas.
J'Jns: evidently a
ITt,
De
x"^^^, violentus,
e.
M's
M.
etc.,
Justi, p. 92-96.
I
may
105b.
syt, in the latter as
p^VT,
from root
Kyt.
"son of the inquirer
^"'KnE'O 13, translated there
must go to the Assyrian for the explanation.
There
form mustalu means one who gives an oracle upon being
an oracle-giver, and
and the
Justi, p.
from farna, "good
as
reff. in
is
an epithet of
Delitzsch, Ass.
Hwb.,
s.
deity. v.
^NtJ'.
has the connotation of deciding the fates, with which
phrase in our text STtJ nTiinn
without modifying
its
"oracle-giving seer"?
regimen.
Some
See Jastrow, JBL,
may here be used like Or may the phrase =
n3
The expression
cf.
the following
the Arabic ibn,
baru mustalu,
ancient phrase has been conventionalized and
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
For the following expression concerning the
personified.
the "decree,"
38
cf.
:
The
The
root
Bnn came to be used particularly of
magic directed against him.
179
ff.
and with abundant
portion of
as detachable, could be used in
etc.,
Thompson, Sem. Magic, Index,
See
j.
v.
comparative magic, Abt, Apideins,
citation of
also Blau, p. 161.
;
For the appearance of
14.
demon
Any
are probably "hairs," Syriac zeppa.
'B^t
a person's body, especially hairs, nails,
"hair,"
inviolability of
8.
'E'Xino 'O: ppl. pass.
poisoning.
153
devils in animal forms, cf. the reply of the
to St. Michael in a text of Pradel's (p. 23)
"I enter their houses
:
metamorphosed as snake, dragon, vermin, quadruped."
=
15.
}'Ji'3
16.
pbarrn,
g'wantn, JIJEJ";!
victim (see Jastrow,
"pnTD kS
in their
require fnnn.
=
from Kin
text,
means
Cf. 6:
demoniac
vv.), or actual insanity.
snJ't;'.
piTTl
if
for
is
8:11, but generally
The same noun
(Ginza, Norberg's text, It
for preformative half-vowel.
'
the
for these verbs
JlTiEJ'n,
or an error for tlTTD,
18,
ii,
1.
in parallel occurrences,
found
is
in
e.
the Mandaic,
12), and the verb. 33KTinB'
to "snore, sleep profoundly" (cf. Heb. noinn)
N3T
sno:
=
Myhr-
g. 'K"i
(it.,
1.
HT\i
19).
Arabic sahara.
31 and see p. 97. D'DBD: cf. Ass. pasasu.
cf. 5:
"70 men holding 70 sharp sickles" representing the 70 nations, angels, Schiirer,
regarded
them
GJV, as
Enoch 89: 59
198, n. 32,
Mt. 13: 37
n'ye': inf. of
psnoD
iii,
fallen).
e.
i.
:
the 70 angels or shepherds, (originally regarded as
Lueken, Michael,
The "sharp
sickles"
14,
are
:
"'VC,
Pael pass,
ff.)
argues for a
common
good
but later legend
an echo of Rev.
where the Peshitto uses the same words as here.
ff.,
cidence (cf. also
Or
M. has
I
the
of
10.
17.
14: 14
bewilderment
11s.
NmriB': so also
man's
j.
or gaunin (?).
house"; Myhrman's translation, "shall not dwell," would
looks as
It
with of
JlTiSTl,
M. pJU gawwantn
16, vs.
1.
Paels,
:
understand p^B"" and
cf.
This coin-
source of ideas.
Targumic but not Talmudic. ppl.,
possibly cf. the Rabbinic
of the Syriac and Mandaic root "prostrate."
meaning "put on a cover," with reference
the inverting of the bowls, see to 4:
of weakness and subjection,
cf. Is.,
i,
6:
50:
i.
11.
The "beds"
to
are metaphorical
(CBS
No. 8 'QKs
'»jvj
"13
t<-i3n
KD^I^i'i
rn^n^^B'
n'ni3i «nann^ «dd
pi'iT
'i"^
«n'l''>^
inm
•'KJVJ
ninna
Ki'i
sima 13
Dnbs ]•
i<:b
Kim
SD^'ET
Nnan
n''eB"'2
no« P3ni K^me 12 ynn"'
nu
2T\2 nDnc"»i kq'
pni) ^265'
po
JTiNO
N[i3n pns''
nn
I]!'''!'
11X3
ps'^y (13) .
.b
n^nn-'K
IK'S
nnx
....
.
xnj
3
iiiD'o
.
.
.
Nonn
Nmn55'n
.
.
.
ps-np
d'031 ikd''3 b'S3
ptrnp pasi'cT Knoio3i
n^iyi'i
i"'3s^?2
ninnE'''2
''>3''P
pn sev
snsm
iim'2 xnni [sng'ju
n.3
n3
.
.
sn'!"!'
(154)
3im
x 3in
prnn'n
(12)
xin
ir:r lotf
i''o
ii3Dt,
mrxi
p«
bxntysi «3i
iJK
'313T
lotj'
nns
Lk3n]So
nnpy N3n [pi]3'r
(16)
bKn35
^^3
pi3''B'
D'ja
(14)
si'
Nn'!"!'i
n.3 3pj;'
3
.
nwa
kdpt'Wi na'
KnNK"'3 xnpjy
!ik
»b
.
pei
]^r\'?
nm me'
.
nrnn Dnaiy
"tuk
W'pi r»
'ub'-i
n
t'3 ni'B'o
imnTi
p3us[i]
snsp'J
mso
N3"i (15) k3k!'i:
siri"!'
I'D pn'^y
J/B'in''
icb
a-'?s
(11)
nI'
"iBts
otj'
sna-p'j
p^**^!
iT'sb'
»n'jS2'i
lotr
i'S''P3p3P3i
dtid
•'^b
pnm n^mn
No!"nD
snenn-.x nan
n'oi
'rD'j
tj'u po'tr (10)
sn^atsni
po
s^'ctj'
K^ma in ymn^ 'm
(9)
pD'io'si
k!'i
(6)
nv:it?
Kn^sDm xno^n
'in
sd'j
iinlja
laD^j ''OKo 13 n^y3 ''sjvj poi
[']b'u
n^D IGS les
noc sjin
p3^ «jy3B'o
s3K^a ^xnpyai K3i kdn^o
mrsi
xns
'3^ .
imbs
noB'
[xip^a p3'!'V]
la-ntj'-ai
i'D'o^'j
(8)
snoB'a
.
.
•'noko
iin'mns
r\-<22 n!?!
n'ns n2n'j"'Si
iu6r[n pai 'sesa] nn 'kjvj
n[i«]3S ... }n3 •'bri
.
nu
n^i
ps'O'si
pci
'iJ»-i
i'",D'o
oniJE
tiJjn 'nionpi -yzBOi K'nis 13
Kn'l'['i'
KJ''!:io
.
po
jn
sua
nm3K T3K3
pmsDi
I^J^J3 Kii:
^K
.
n^npt'W 'n^oTim
5>tn
.
.
'[pi]2i Tiivi 'ycE'
aim
.
.
['si]
ns^'V
s'lnn'N
p3'2N
nn^a
noB-
nTin^K
V'db't
i'j'Vio'B'i'
pjmoai
tuk-
sri'^'b
•'!'•'!'
(2) nrn"i
itidi pn^tj'ni'
[pn]'33B''o
i^d''!'v
(7)
p^nn'ni'i
'yof
(5)
biD'o
snoB' ps'^y ni'^n die'3i
nro
xri'^'!'
pDnvD
'oni ^nivi
'Piei
vobh
i^a^'^v
pd'-qis Tin^a
sti'j
SD'l'S
i'?\
lan
yts'in''
ninj
mnx
prnn^n «^ aim n-iso na
iini)
Kn2"2
pa^jriri (3) NirsDni Nn'ji>2'i snap^j
v'sb' pD'23
po'i'j;
n'cca
inn loto snsiDx no-
n'cB'^3
ps'nvaix
nTiin poi ninu po
«!>
p3''0'Si n'BB'
irsi
nin'
bi<
[il"D^y I'^'ncJ'cni
n'OB' Dnija painsi (4)
13
9013)
.
.
.
ni^y 'cnn
na
n-iKo
MONTGOMERY
A.
J.
»in fa
[^ub'-i]
ARAMAIC INCANTATION TEXTS.
ppmnTi
.
.
p^Dp'n is
.
155
ri-33lo
bv (17)
loK ION [p'Jni' iiovriM
iTii'Si n'?o
Translation
name of
In the
Designated
Mamai,
is
the
this
Lord of
salvations.
bowl for the sealing of the house of
that there flee (2)
from him the
evil Lilith, in the
this
Geyonai bar
name
'Yhwh
of
El has scattered'; the Lilith, the male Lilis and the female Liliths, the
Hag
(ghost?) and the Ghul, (3) the three of you, the four of you and
you
the five of
[naked] are you sent forth, nor are you clad, with your
;
and
hair dishevelled
(4)
whose father
is
let fly
behind your backs.
It is
made known
named Palhas and whose mother Pelahdad
and obey and come forth from the house and the dwelling of b.
M. and from Rasnoi
And
whose father it is
you
again,
shall
Hear
it
is
(6)
announced Pelahdad,
to you,
—because
announced to you that Rabbi Joshua bar Perahia has sent against you
the ban.
(^
adjure you [by the glory
I
name)] of Palhas your father
A
(7) and by the name of Pelahdad your mother.
down
from heaven and there
to us
ment and your
Lilith,
is
found written
name
the
of
divorce-writ has in
it
Thou,
Ghul, be in the ban ....
Lilith,
you], whose
male
father
is
and female
Lili
b.
P.
:
(9)
A is
divorce writ
found written
named Palhas and whose mother Hear and they .... dwelling of this Geyonai b. M. and
they hear from the firmament (10)
Pelahdad
and go from the house and from the
from Rasnoi
And
('Divorcer-
[of Rabbi] Joshua b. P.
thus has spoken to us Rabbi Joshua
[against
for your advise-
Palsa-Pelisa
has come for you (thee?) from across the sea, and there it
come
renders to thee thy divorce and thy separation, your
and your separations.
(8)
Hag and
And
in
terrification,
who
Divorced'), divorces
in
:
Geyonai
not appear to them in his (sic) house nor in
named Palhas and whose mother
is
this
wife (5) bath Marath.
his
nor in their bedchamber, because
their dwelling
to you,
his
again,
wife
you
b.
M.
shall not
appear to them (11) either
in
dream by
night nor in slumber by day, because you are sealed with the signet of
El Shaddai and with the signet of the house of Joshua the Seven
(
?)
which are before him.
Thou
Lilith,
b.
male
Perahia and by Lili
and female
!
Hag and
Lilith,
Rock of
the
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
156
Yah
Ghul,
Isaac,
memorial ....
his
and
letter
fire
in the spheres,
of Abraham, by his
name
.... by
adjure (13) you to turn away from this Rasnoi
I
M. and from Geyonai her husband
b.
One
adjure you by the Strong
I
by the Shaddai of Jacob, by Yah (?)
M.
b.
Your
divorce and writ
(
?)
of separation .... sent through holy Angels .... the Hosts of the Chariots of
El-Panim before him standing, (14) and
the Beasts worshipping in the fire of his throne
And
Legions of I-am-that-I-am, this his name .... of holy Angels, by ...
.el
water, the
in the
by the adjuration
the great angel, and by 'Azriel the great angel,
(15) and by Kabkabkiel the great angel, and by'Akariel the great angel, I
uproot the
to
and the
them from
him
Moreover you
evil Necklace-spirits.
charms,
this
letter of divorce
(16).
again, do not return
Amen, Amen,
day and forever.
Counter-
evil Liliths, evil
And
Sealed upon
Selah.
.... Gabriel (?).
Again
(I adjure you), evil Lilith
.... depart
kill
Amen, Amen,
from
this
Rasnoi
and
And
M.
b.
evil
Spirit
....
....
(17)
be they preserved for
or
life
Selah, Halleluia.
Commentary
A
charm
for a
man and
his wife, particularly against the Liliths
form of a divorce-writ.
in the
the end becomes almost
and mutilated 1.
'SJn:
"color"?).
where
it
The
illegible.
Gewanai
(cf.
7:
appearing
equated with wald,
is
No. 17
is
7
or
15), in
Ge(y)6nai
to
75
f.,
an abbreviated
(from
or pj,
]\«i,
lexicon,
which Payne-Smith adds, "vox
Thes., col. 708. 15
NOSO: one of
feminine names in these texts; see Noldeke, i,
very indistinct and towards
in large part
Bar Bahlul's Syriac-Arabic
etc.,
'DNO, and below "'NOSO, in No.
Bph.
is
replica.
Cf. 'NiVJ
corrupta ex
inscription
(a
made out
picture of one of which obscene creatures decorates the bowl),
97, n. 3
;
ii,
419.
Budge
WZKM,
in his edition
of
the vi,
most
frequent
309, Lidzbarski,
Thomas
Book of Governors (ii, 648) gives a note contributed by Jensen a name of belit Hani, the mother-goddess.
of Marga's that
Mami
is
2.
xnt5"3
species, the
ND'b'^: the generic
lilith is
differentiated into several different
male and the female, the ghost and the vampire, hence "the
:
MONTGOMERY
J. A.
the 4, and the 5 of you" below.
3,
whether the 2d
numbers are
In the following text
in the equivalence of
and
''ih
1.
7,
e. g.
TT'O'nn,
or
i
and
1
the latter a masculine
ti,
The two
places.
of
'
consists in the
I
'nJS,
11; also
1.
Also the confusion of
10 terminate in
1.
a question
But the obscurity
end.
in
Do
renders the distinction between masc. and fem. uncertain. atives in
157
is
it
p3^, like the case of the loss
Aramaic,
in later
]T\
Nnse^a shows.
plural, as
many
per. sing, or plur. should be read in
clearly distinguished in
verbal forms in is
ARAMAIC INCANTATION TEXTS.
15,
1.
our script the imper-
form
(inclusive
of the feminine), the former possibly to be compared with the Syriac?
My
English "you" covers the uncertainty between sing, and hn "
nrsT
n'DE;"2
from Scriptures;
No.
2
1.
named
are
the five different "modes" of the
The probable
identity of
with the Arabic
'EJ'
Arabian Nights,
c.
i,
'n
Lane, Lexicon, 1365, and at length his
si'lat;
WZKM,
and also van Vloten,
n. 21,
(The Arabic
feminine Jinns.
have then
to
account for the
Another
Kn^JlKS'.
root sa'ala, "cough,"
loss of the V.
possibility
=
is
The witch
from n^v).
or Ghiil
179,
who
the witch of the
is
=
vii,
Syriac
We
^vtr.).
The form would be comparable
Assyrian
(from n^y?), the formation being
Diet. 1036
in
with the Arabic Ghul suggests con-
quotes an Arabic author to the effect that the Si'lat
to
lilith.
and XITSon are unique demoniac names, found only here and
17.
necting
a prophylactic "word," like the magical quotations
:
a similar case at end of No. 42.
cf.
At end of NJTJPB'
pi.
sulii,
"ghost," Muss-Arnolt,
originally selamtu (cf. elanu
preferable in the context, however in
is
No. 39 the Lilith appears as the ghost of a dead
relative, so that the
context
does not determine the etymology. or
Nri'stjn,
("ostrich"? to Lev.
among
— such
Kn''B''t:n
is
11: 16, Dt. the
demons by
No.
represents
LXX)
the in
Heb. Donn
Targum
unclean birds.
is
is
Jer.
14: 15 (where these two spellings also are found),
Horrible bird-like forms were given to the
the Babylonian imagination, Jastrow, Rel. Bab. u. Ass.,
Old Testament
"A
"ravager,"
the tradition in Onkelos and
also cf. Utukki-series, B, 35
ably the 'n
17,
f.
The
i,
281
;
ostrich itself even in the rationalizing
half demoniac; cf. the notes on the
exactly the Arabic Ghul, which
is
piT,
p. 81.
Prob-
thus described by Doughty
Cyclops' eye set in the midst of her human-like head, long beak of
jaws, in the ends one or two great sharp tushes, long neck
;
her arms like
UNIVERSITY MUSEUM.
158
BABYLONIAN SECTION.
chickens' fledgling wings, the fingers of her hands not divided; the body
big as a camel but in shape like as the ostrich; the sex
Deserta,
pa'n^^n
3.
TDD
descriptions
Kohut,
lilith
—
e.
etc.
(Arabia
The
32.
g.
the Labartu
from
tHittai
as also other bracketed passages.
5,
witch,
Angelologie,
p.
vowel,
the
[''^''lyD
Nakedness and dishevelled hair are standing
lilith,
3,
of
tO'iB, p. 73.
shows.
the
of
Jiidische
Skiasen,
sharpening
the
notes on
supplied from 17:
as
sing.,
for
:
my
see
I^'tanv: is
only feminine.
53, quoted by Thompson, Sent. Magic, 60).
i,
t'lattai,
is
and a foot as an ostrich,"
as the ass' hoof
She has a foot
See references above,
etc.
and for
88,
Arabic legend,
p.
yy; add
Wellhausen.
picture presents the abandoned character of the
whore
—
and
also her shameful, out-
is
called a
?
as constantly in these texts and as in Mandaic.
,
lawed position. p3'?5?
yoE'
=
^1?
:
The naming
of the demon's forbears has a compelling power, as part of
name-magic
see p. 58. Cf. the
;
Brit.
Mus. Pap.
naming of
The same names
cxxiii).
distorted
appear in No. 17; similar names also in No. •'plB:
istn btti
tives in Maklu-scries, v,
Syriac
charms;
(where the demon 4.
'13E5n
166
the
in is
etc.;
ff.,
Greek,
e.
mSD = Nmo
6.
"Rabbi
J. b.
Cf. the
ip'
is
7.
9: 25, Acts 16: 18; in Gollancz's
Reitzenstein, Poimandres, 295, 298
:
must be equivalent
D'n:
inJ'E'n,
name of a Zoroastrian inrJB'Xl, in Glossary.
P.": see commentary No. 32, and below,
Name and human
also used of the
X3P
Cf. the
(15: 2), "Martha."
the equivalence of the
1U3
etc.
Mk.
g.
names
"by the glory of your father" of honor,
j?lt,
158), the long series of impera-
also bidden not to disobey).
genius, see Justi, p. 259. 5.
and applied vice versa
pmn'S,
probably hypocoristic from Rasnu,
:
from
iii,
(Utukki-series,
si.
TiaivxtMMx
(xlii, 60,
11.
often along with synonymous verbs,
Babylonian
demon
the parents of the
of his appearance in a charm of Wessely's
in the invocation
sts^J
:
the
1.
7.
hardly an appeal to the demon's sense to
"name,"
cf.
the Glory in the
the
parallelism
and
Old Testament, where
personality.
separation of the
expressed in terms of a divorce-writ.
lilith
from her victim
is
This was a happy thought of the
MONTGOMERY
J. A.
who
magicians,
—ARAMAIC
INCANTATION TEXTS.
159
thus applied the powers of binding and loosing claimed
The
by the rabbis to the disgusting unions of demons and mortals.
—
was very simple
of the procedure
human
to divorce as their
and
incantations,,
first
if
only the
The
sisters.
appeared in
Ellis's
liliths
decree
logic
were as submissive
frequent in these bowl
is
bowl, no.
i.
But
do not know
I
of any case of the occurrence of this magical Get outside of the bowls.
The magical
writ affects the same forms and formalism as that of
In the parallel bowl, No.
the divorce court.' (1.
NDV pn), which was a
I
17,
a form of date
both parties are exactly given, hence the parents of the
The very terms of
named.
specifically
'DW
n'aini
piece
in
nnoDi
np^2Z'
Amram's work
•
cf.
thy
'^IpC: "take
commanded by
there sary.
that
is
so
sentence
on the divorcee, hence
herself
affected that the writ has
(1.
also at
hand
SO'
"divorce-writ" see to 11:
7.
was neces(1.
1.
7,
nobs
HD^ba (
?)
pniTn :
:
the root
may
be
ppl.
lilith
^?nx
angels, etc.,
7),
1.
9
stJ'J, f.
A
1.
9.
rabbi
none other than the
both the sing, and
pi.
this
are carefully
and also the whole brood.
Pael infinitives with
=
po
For a further phase of
Perahia.
b.
In
used, so as to include both the definite 7. p'yiD'r,
i3'j;
to seal as notary the divine decree,
famous master-magician Joshua
3'nD
But
10).
belongs to the category of writs from foreign countries for
it
The commissioners and witnesses are the holy
II.
from her victim's property,
come down from heaven
which there were special forms; hence the
is
in 26: 6,
consummating the process, and
the peremptory; "Hear, obey and go forth"
it is
2:
17:
was necessary
It
a diflference; against spiritual powers divine authority
And is,
a
are here
divorce are repeated in
rranni n^p2^ nnLJS).
demon must betake
then the divorced as
writ,"
liliths
of
the facsimile of a Get given as a frontis-
('3'n'
that the writ should be properly served '3D'J
given
is
The names
requisite in the legal Get.
first syllable
in
i.
"split asunder."
from
3in
"the house of Joshua":
i.
in sense of
e.
Latin reddere.
of the school of sorcery; in 34: 2
the sorcerer calls himself "J.'s cousin."
'
See D.
W. Amram,
Jewish Ettcyc,
s.
Jewish
Law
vv. Divorce, Get.
of Divorce (Philadelphia, 1896), esp.
c.
xiii;
UNIVERSITY MUSEUM.
160
nyaK'a: "by the
Seven"?
—
the seven angels, genii, etc.?
e.
i.
BABYLONIAN SECTION.
The seven
planets are so called simply in Syriac. 12.
Dn-i2X -i'3sa: cf.
01
Rock of
cf. Is.
30: 29,
scribe
was not mighty
Is.
Israel.
in
2pv 'H; for the Rock of The "Shaddai of Jacob" is unique. 49: 24,
But
Scriptures.
the
cf.
Isaac,
The
Bcclus. 51: 2: "give
thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the
Mighty One of Jacob."
mrx:
13. pn'B'
From
13 to end the text
1.
more unfortunate El-Panim"
"the beasts worshipping in the
;
cf.
then
("banners,"
"cohorts")
(But the phrase may mean, "who
is
Vocabulaire, 15.
these
devilish
identical,
17. texts,
s.
The
the
known
is
v.,
of his throne and in the
is
an
as
and bsnpy
is
reference to the
manifestations;
angel
snpJJf
the
Targumic
the
in
Shemoth Rabba
revealed as.")
found
The following term
common word
a
and the allusions are taken doubtless from ^Knry
fire
the glassy sea of Revelation.
literature for the angelic hosts, according to
14.
is
as there are traces of interesting apocryphal or kabbal-
water," with which '!>jn
largely mutilated or illegible; this
is
Viz. "the hosts of fire in the spheres"; "the chariots of
passages.
istic
another term for the divorce-writ.
=
15,
The language
Hebrew
is
apocalyptic literature. the divine chariot, Schwab,
of
ibid.; n. b.
play with nnpj?.
indicates that witchcraft
lilith
niK3V.
and
the
witch
are
is
behind
practically
see p. 78.
"may
"Life
is
they be established for life"; victorious."
cf.
The same expression
the finale of the in 12: 3,
Mandaic
and the negative
wish against devils in Wohlstein 2426: 9; but in his no. 2417: 22 the verb is
used of the resurrection.
be contained in the phrases.
At
least the
vague idea of immortality may
No. 9 (CBS 9010) na (3)
yt^ini '2-n
K'''J33i
Konn Dityi
pDa
(5)
.
.
smD
Koi'j; 10
Noi)'n3 .
.
n^^: sin sini kjtsi;
innn^an
n^l^H
KcSj^na
iir^^b^b
nnsi
x^ct^'
n3K pnn
i3;i'3rT'x
sn'^'b '3D^i
b:ib
pn^
'lj'j
nommi
rpi^^ll
niti'3
pnan [oupjn] nino Mnv 'trin n^tj' nx (7)
t6
[lin>
[p]pi3't5'
innn'n]
mjKi
.
.
Ni)
.
.
.na ba
[xnjerp
aim n'nnj'K
npji
(10) I'Dn' s:-iDE
.
.
[xaon
.
lino
nio'tj'n
^ddd's pna Knaii
nn ncniDni
in'tr
na
[pniD]'!n sd'-jt
pn^mn
tm
iin'DBipD'K
ici
x'nnp
sjariD
KP2«!'i pnn'' xij^n^ K^ans: (8) pa'i'y titi^ni Nana'!' iin^bj?
pno3B"c irn inx
kiib
(2) siaiyi nj['pb']i sj''ci
ptb* na
nTinj^s
nvnis iina nvniKi nix iino nix
(6)
BnjaxaT
.
iini)
snj'B'31
Ii]3ri'
l[o
pnnn
(4)
npyn's
.
(9)
KnJj'Z'a
rrp^bo pn'ria
t^i
Nnovp «i'i
-\2
n'l'''i>T
nj3
ma
•'JK
(11)
Exterior
Kin by lainn
!'K2-n
bjo-iai
iiKnaa
mxav
n^'ni'K
nin^
tiib'j;
latr^i'
ID« IDK nnaipD'N «nn
bv^
snonn
Translation
The bowl it
is in
[the
divorces, for
and sink down, and the work (2) I operate, and fashion of] Rabbi Joshua (3) bar Perahia. I write for them I deposit
all
the Liliths
who
appear to them,
(house of
in this
Babanos bar ^ayomta and of Saradust bath Sirin
his
wife, in
?)
(4)
dream by
night and in slumber (5) by day; namely a writ of separation and divorce; in virtue of letter
(abstracted)
from
letter,
and
letters
from
letters,
(6)
and of word from words, and of pronunciation from pronunciations;
whereby are swallowed up heaven and
earth, the
mountains are uprooted,
and by them the heights melt away. (7)
Oh, Demons, Arts and Devils and Latbe, perish by them from
the world
!
Therefore
(?)
I
have mounted up over them (you ?) to
the celestial height, and I have brought against you
(161)
(8)
a destroyer to
UNIVERSITY MUSEUM.
168
BABYLONIAN SECTION.
destroy them (you) and to bring you forth from their house and their
dwelHng and Babanos
threshold and
their
b.
.§.
of the bedchamber of
place
....
all
(9) and of Saradust
b. If.
And
wife.
his
appear to them, neither in dream of night nor in sleep of day ....
you (10)
do not
again,
dismiss
I
letters of separation
....
In thy
(11, exterior)
name have I wrought, Yhwh, God, Sebaoth, Thy seal is upon this besealment and
Gabriel and Michael and Raphael.
upon
Amen, Amen.
this threshold.
Commentary
A
charm
1.
No.
cf.
third
obscure and
I
"bowl," and
is
inscription
and
is illiterate,
is
=
8.
K^DI
KJ'pBl
whence the
The
his wife.
(doubtless dependent upon) the Syriac text No. 32
largely parallel to
No. 33; also
man and
for a
Nlia
word
:
the
same phrase appears
propose the following explanation. the Syriac and
Mandaic
in 32: 3
can be restored.
in the present text
'S
is
a
and 33: It
synonym
Ninia (puhra) which
came
i,
very
is
for XD13
mean
to
"symposium," but goes back to the root ins, giving the words for the potter
and
his art,
guttural I
in
i.
e.
originally
it
was a
our present word,
take in the
common
cf.
For the
potter's vessel.
Mandaic
for
NllB'
we have seen, at one of the four corners we must assume a parallel significance, and it is
of the house.
For
to be derived
from
treated as S'6, in the similar sense "to sink" (the ist
largely
colored
by
syoi
etc.
Syriac sense of laying a foundation; the bowl was
placed, as
active in Rabbinic).
NiniE',
loss of the
As
Form
is
NJ'pK', jjpE',
used as an
the phrase appears in our Syriac bowls, which are
Mandaic idioms,
the
reference
to
this
dialect
is
justifiable. snnij;: see p.
51; in the parallels nnvT
Ninv.
2. In the lacuna Nni3»in''D might be read,
sin
sin
a Syriac idiom,
is
taken from the Syriac parallel. 3
.
4.
r"''"'^
:
awkward
^1333- probably
(Persian p often
=
genius-name Anos.
;
probably for En:3S3 in
1.
8.
n
n'H'n
The
jnna
first
;
cf
.
32
element
:
is
5.
bdba or papa
Semitic b), Justi, pp. 54, 241, the second the Persian
n was
[sn]oi''p:
The name
ARAMAIC INCANTATION TEXTS.
The masc. awp appears
in
163
bowls in
legible to the original copyist of these
signifies patrona.
noniD
1.
8.
Pognon B.
p. 379 f., where But strange is the
apparently a form of Zarathustra; see Justi,
:
frequent
the
MONTGOMERY
A.
J.
Zaradust
spelling
application of this masculine
name
I'TC: cf. the
is
name
cited to a
names.
in
woman.
Sirin, Tabari's Chronicles, ed. de Goeje,
4, p. 100,
i,
1-3-
piD'sn
ppiaen
The terms 5
nix
nix
lino
the words are
repeated 1
the
appear in No.
all
':)
.
SD'n:
The
:
a parallel phrase appears in 32
lation
of
P- 3S>
1-
6.
pronunciations,
their
9> "in
the
2pi^
'i^
and
nin''
:
such
for
instance
we
as
"pronounce so
appears in the Bible where
this root
clearly."
is
here is
the
Cf. Pradel,
it
passes from the is,
synonymous
to the
in speech,
nirr
In the present case
Piel
t5""ia
Dt^ 3p3
means
it
as that appears in
DtJ'
Mystic or traditional renderings of the Tetragrammaton are
eniBOn.'
doubtless referred
but
to,
all this is
only mysteriously suggested here; the
magician does not offer us samples of his rare
form of these phrases ivbn' pnyi: X'llD
in
find
the question in Sank. 56a whether
It is
used or in the sense "blaspheme."
"pronounce," and
;
of these angels and letters."
physical "prick, prick out," to the sense "distinguish," that
is
6
:
and words and the manipu-
Greek magic of the seven vowels.
in the
name
6.
1.
general sense of these obscure phrases
clear; they refer to the magical use of letters
treatment of
cf.
8.
Dltra
Hebrew.
construction;
defies
:
in 32
:
There
is
a garbled
6.
7: 12.
cf.
a Mandaic spelling for the plural in
7. '313?
art.
e.
a category appearing only in the bowls, see above
p. 81,
and
Glossary. ['33:
probably the Targumic "therefore."
This and the following use of the pronouns
'
For
;
line are difficult
the scribe
this discussion see
by reason of an inconsequent
was writing by
rote.
Light
Dalman, Der Gottesname Adonay, 44
ff.
is
thrown
UNIVERSITY MUSEUM.
164
on the passage from 32: 8 b.
f.
BABYLONIAN SECTION.
(q. 7;.),
where
is
given the tradition of Joshua
Perahia's ascent to heaven, by which he obtained mastery over
Our
powers.
scribe boldly turns the
—of
person
first
himself,
—an
all
evil
3d person of the legend into the
instance of the attempted identification of
the magician with deity or master-magician.
NDnD'P: so the parallel demands. Ti'JTK: appears to be Afel; Tt-
xbnD
8. 1 1
Deity,
.
=
is
hebraizing.
rrncon, Ex. 12: 23; in the parallel the abstract ab'zn.
For the asyndeton connection of the angelic names with
see
above, pp.
58
f,
99,
and note the Greek
appears to replace one of the four archangels; S. in
.Myhrman's
text.
cf.
parallels.
that of
Sebaoth
the personification of
No. 10 (CBS 16014)
nnim
ma nn
npnc nn
nnu
nnsipD^Ni jnn
JJKnaJi
[i']N'^'Ki
pisn
pcnnoi po^nn nin pjdd
nnu'ni' nj
ncnm Nnnn
ns. in'
i'siuB'i
n«mp ms nnnm
riB'i'
x-inn
Kin na
iDi iinn'3 idi pnj'-c
mn
na injvji
^nn
ppmnn IDK IBK
pin
'Jed (5)
iipQ'ii
n'
H'sk'u
imti'i'T
Nin
pi'aan lai
toi
xnm
nn injv:
'jsa
nnnr:i D^nn (2)
ma
iinCTiT]!
^j221
ni'va
n^n
nyep
kj";
nnEipD\si
sun iinrN
n'l
H•^•
[p]^n ponnoi
"'nr
|qi
(3)
[pi^jB' la tdjitxi
(4)
na nnnrx injvji npiB' in
iii'tjaM
D^iyi'i
nniox!'
DitJ'3
iimrM
pn «av
(6)
N:sim ni»
la imuasj-a
rra
lai
la
(7)
Translation This amulet
for the salvation of this Newandiich bath Kaphni,
is
Kaphni her husband bar Sarkoi, and Zadoi her her whole threshold, in the countersealed
are
LLZRyon and these,
this
name
of Yah, Yahu,
son,
and her house and
Ah
(2) Sealed, and
house and this threshold ....
Sabiel and Gabriel and Eliel
(3)
in
the
And
name
of
sealed are
Zadoi and Newandiich, with that seal with which the First
sealed Seth his son
and
Adam
and he was preserved from Demons (4) and Devils Again sealed and countersealed are these,
and Tormentors and Satans.
the son of Sarkoi and Newandiich his wife b. (5) K. and Zadoi her son,
with that seal with which Deluge.
(6)
And may
them and from this
their
Noah
they
fly
sealed the ark
from the waters of the
and cease and go forth and remove from
house and their abode and their bed-chamber, from
day and forever.
Commentary
A
charm for a woman and her
family.
It is
decorated with a figure
having a beaked, bird-like face.
nyap: see Introduction,
p.
nnJVJ: for the name see to 5
44. :
i
;
the
(165)
same person appears
in
No.
11.
UNIVERSITY MUSEUM.
166
'Jsa
:
BABYLONIAN SECTION.
The woman's husband name being 12: i, Pognon B, p. 98,
probably for Kafndi, "the hungry one."
and father had the same name.
This
a case of the father's
is
given, against the rule; for other examples, see
and the name KQKB, 'IplK': cf.
Lidzbarski
in
the Persian
5.
name Serkoh
(')nT: the full spelling appears in
Zaroi appears in 37: 2.
'IJI
ninrs:
I
For Sabiel and
name
is
can
make nothing
Eliel,
see
ibid., p.
Vocabulaire, 251, 57.
The
na: emphatic use of Kin;
and for the Jewish legends see
cf.
Dan. 7:
first
15.
to the seal of Jezv.
Bnc,
s.
Adam
v.,
and Noah,
cf.
"Seth," "Noah."
It
the Babylonian story not the Biblical that the hero shuts himself 5.
A
382.
out of these words.
Schwab,
For these apocryphal references
is in
5; for the name,
3.
probably mystical.
3. Sin
p. 64,
1.
Justi, p. 296.
XJB1D:
found in Targ. Onk. to Gen. 6:
the Greek magical vocabulary.
17,
=
ti^^uv,
in.
frequent in
No. 11
A
(CBS
16022)
charm for a woman and her household,
in
terms of a divorce from
the evil spirits.
The that
fact
and
would be
text is
it
latter
is
is
for a half, but
in
i,
bowl
Mandaic bowl, first
this text the
text not only of our
Museum,
my
published by Lidzbarski.
ff .
;
see §
2.'
a simple task which doubtless
bowl from Nippur
is
practically a duplicate, and, with
am
able to restore almost the entire
bowl but also of that
also a fourth duplicate.
No.
in the British 18.
parison with the three presented here, and so place in
5,
longest
difficulties.
the help of Lidzbarski's inscription, I
is
no.
The
inscription of this category ever
Layard, Nineveh and Babylon, 512
in the British
would have allayed the
There
for the interesting
given in poor facsimile, and none has taken the trouble to
collate afresh the
Of
the
remarkably enough, the
is,
published, Ellis no.
The
only
one of four almost duplicate inscriptions.
clearest of these
Another
legible
It I
Museum.
can be read only by com-
have
left
it
arrangement of these inscriptions, especially as
in its original it
contributes
nothing further to the understanding of their contents.
have thought
I
columns.
it
This process
worth while facilitates
to present the three texts in parallel
the verification of emendations, while
the variations which present themselves throw interesting light
natural
history
of
magical
We
inscriptions.
upon the
mark how magical terms
which once had a meaning become blurred and obscured
at the
hands of
generations of sorcerers and copyists, until sense becomes nonsense, simple
word or phrase
receives a kabbalistic interpretation.
appears to have the latest type of text, having evidently transferred material from another script and dialect.
Cf. the parallel texts in No.
In the following texts I have slightly abbreviated the
names
2d and 3d columns, and omitted a few unimportant phrases (always so noted). '
As suggested
It is
or
The Mandaic its
7.
in the
in the
3d
not necessary to give a translation of Ellis's
in that section, n. 4, this
Nippur.
(167)
was
the bowl obtained by L,ayard
from
bowl, as the text
is
now
lines in Ellis's text is
No. Hinb
n'DC
'Drrrn JO
ijsa
10
sniDX
nn
-iinjrj
injVJ
to
mn
nro pmn'm
Nmpyi
Nmytj'i
TinsT fso Dica snbani
"inijS'i
xnaa
N[in]^i
njdd!'1 .
Nn''i"!'i
.
lei
iji
.
io
(3)
mn3
(2)
^"1
.
.
.
injin3 13
itrs n'HK DiK'3i
Lidzbarski 5
I
(2)
1103K^1 (4)
The enumeration of
lines.
Kn5"i'
nr'n
i'DDri'm
intelligible.
Ellis
'oma
nicB'
almost entirely
according to the spiral
II
JDK tcK Nni'intDi (3)
BABYLONIAN SECTION,
UNIVERSITY MUSEUM.
168
«iio
ti^t23n
nnjvj n3
sn''5"i'i
(5) -iid^'n
Kjn33 IID'N bn (4)
tin[''0''b]Bn pn^'r^jo
ini'oi'
Iin's^o KD'i'tS'
Mmi
pTB'T
N31
xD'i^tfi
K'rm
K3T niyaB'N
NJJ73E'a
xn'l'''!'[i f?n'5>'i'
Kii'S"!'
'Jin
nmnai 'JE23
nmn
na
(6)
(5)
Kn''i'''5'T
Nn^i"^ijin
nm3
xn'i"!'
NTT'!''!'
n!'3Kni sn'!"!'
n3
nn''33 [sarrlT
[n3]
p-^i3T
n'3tJ'K
D^D3n 'a^y
Nnsi3Dy3i nn''N3
-in:iijT
X3nsn
13 |"o-iin n nn'N3T
ns Nnsnsm Nns!?no
XSp[65n]
KPJNm KnpTi[ni] vTiT [O'bv NJV]3E}'0
NriKpnxii «'pinNT <2->'?il
NJ3;3B'D
.
A.
J.
MONTGOMERY
pnon'm
Dsmcja
(7)
ARAMAIC INCANTATION TEXTS.
paini"^'
msiDa pncnm
169
yz'b DisnxDa •'xnonTn
D^snDSPT ''^•'b]!
.
.
.
Sim
D'bc
iniJ"];
a^b^ xin xnnj
KDN^a
NMm
X'-iHD
snoim
^''nni
Xn'B'l xriN'!"^!
N2n33 n^ans xn
nn^jTicai
Dsi'NB'eT
bv
(6)
6 Dsnbn T^'asna
prxn
pn-iKDEK prxni ['Ji
nn:vj
reiim mjEi
It:
n2
'j
ma pnnsT
(8) [n'tr
Koa]
na
KD''j Nnitj"
Dim pn'i'y
t[m]n O'D'3
ipn''j;i
na
«!>
inj^j to
(jjc.)
pjrnn'n
nCi"
xi)
(?)
'3
.
.
.
1^'2P1
(8) 1P121
na 'nan snsiaD's
[;d]
KntJ-iaa
psHKinvi '31
'31
T'Diim
TT
V rrnn
[si
p^'KB-Ji?!'
Dt2C3 'iTHI
11V iiy UN''
NTpi
p
nn'sa
pi^Ktn'n k^i
nri'Na DTi^ni
SQvnsns
IDS''
'31
l?UNpi
piai
p3Nir'naxt'i tfb'bi
^'^3
;irn Di&'a 13''
pinj?i
ti»Ka!'''naKl'
NiJi
n[»'v] I'aae'n t6^
ts'
^a
«'anK3T na
Dsn^n TnxaiD
'31
nn:3i nja n' pbop'ri (9)
c
ic
'»
xmasxi'i sm.xnx!'
KOXDn k!'1
pi
P3''L3'J i'lPB'
''^IPK'
p3
'JED
imn
pn'i'V
xiJi
nrrxa
'X nir
nnK:ai nja
121 (7)
p3n3T NCJ
pt3'3 pT'B'
'1
TV
tdvt
T nnpnya
Tsiti'a
nhn^n
nxi3Kmx2x rsn nx' nx'
x^nxD'n'ni
x'' x''
nij?
x^nxTDj; Nnx'b'!)
xnxapi3i xna't X-I3J Di?''m
nnprw
.
.
PD'^[B'n] n'npt'vai
xabo
po'l'B'T Nnp''T5/a
TIXI 13 n^j;
Pi'i^ji
Tsi
XniiX
^r^^bv1 (9) fl''i'3
fl'^3
TV
T
NTipn X31 nciB'
;
.
UNIVERSITY MUSEUM.
170
BABYLONIAN SECTION.
Etc.
toN ie« lo«
n!'D
'>
]nv
's
na'aiv
Translation
Heaven
Salvation from
for this Newandtich bath Kaphni, that she be
saved (2) by the love of Heaven from the Lilith and the Tormentor.
Amen.
the Lilith the
in
and
in
Amen.
and refrain (3) and remove from Newanduch b. K., and the Tormentor and Fever and Barrenness (4) and Abortion
Again,
fly
name of him who controls the Demons and the name of "I-am-that-l-am."
For the binding of (5) Bagdana,
Demons and
[Devils], the
[great]
their king
Devils and Liliths,
and
ruler of Liliths.
I
the king of
ruler,
adjure thee, Lilith
Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling
Newandiich
of
K. and
b.
boys and
[plaguing]
girls,
that thou be
(7)
who
smitten in the courses (?) of thy heart and with the lance of is
powerful .... over you.
Behold
have written for thee
I
separated thee
[from N.
b.
K.
(i.
etc.],
e.
a divorce), and behold
Newanduch
b. lie
In the
K. and do not appear to her, neither by night nor by day, [with her].
name of Memintas
Yat, Yat.
By
have
Take thy divorce from
divorces for their wives, and do not return to them.
and do not
I
Demons] (8) who write
the
[like
And
do not (9)
kill
her sons and daughters.
(?) keeper of Habgezig (?).
the seal on which
is
Y6, Yad, Yat,
carved and engraved the Ineffable Name,
since the days of the world, the six days of creation.
Commentary 1
Newanduch
b.
mention of a husband. Ellis's
2.
and the
Kaphni
:
It is also
the
the
same
as
name
of the mother of the client in
in
No.
10
;
here
without
bowl. pT'CC
'Dm
:
cf.
"the great Lord of love."
"Heaven"
in parallel passages as surrogate for Deity, after ancient
same use
in 18:
i
and Wohlstein 2422:
3.
is
used here
Jewish use;
MONTGOMERY
J. A.
KmvtJ'
3.
(Heb.
:
new word.
a
I
would connect
derivative nouns in Lane, Arabic-English Lexicon,
1363:
sa'r,
mange";
form!) "cough,"
The Arabic
Possibly fever, or poison.
s'r
See the various
etc.
shooting," su'r, "demoniacal possession, madness, etc.
171
with the Arabic root
it
with the meaning "be hot, rage,"
iJfB'),
"I5?D,
ARAMAIC INCANTATION TEXTS.
"burning,
sa'rat (our very
su'r connotes
infection.
Kn^sn: "bereavement," then used of abortion, the reference being to
4.
a mischievous killing by magic of the unborn child.
unfortunate that in the
It is
TTJ
following yi'i
=
rT3,
word
the second
b^2. is
"Nirig"
e.
i.
,
cf.
indecipherable from the facsimile.
For
Our very e.
first
g. El-sur, ;
is
form b« (= hv) was taken
The same
'
6,
where
13,
=
DXnSn,
texts Nos. 8 and 17: onbs sibility
The
nbasn,
'3
is
"god,"
(=
S3S3JnK
But our
in the three texts
NJnJa
both generic and personal.
;
cf.
the
[nba.
names
identical in all three inscriptions.
lilith
the
;
Proof of the impos-
The accompanying
lilith ;
liliths
in the
in
the
abortion
known
appears to be better
The two
see p. 74.
in the parallel
must be connected with our xn^an above of the
in
scribe in our text has been con-
and Tin^S, mniiD and
The granddam
personified. is
NJSnjnK
For the "king of demons,"
of etymologizing on these forms!
Mandaic,
=
an error as the subsequent spelling shows
is
fused and repeated his words here. D^iDan
to be
process of corruption will be
Mandaic bowl
second represents the half-vowel.
=
with the two other
See Lidzbarski's attempts at explanation.
pn'3'bo: the first
Dabn
first.
side.
Hii:2: so in Ellis, but in the
the elder form; see on 19:
KilD ni03K,
In
word, which appears as one in a series of
the unusual
found below on the Mandaic
Pognon B).
Nin-gal.
explained from the parallel which shows that
and the passage became hopeless.
is
=
this line begins the parallelism
divine names,
was meant
is
a careless repetition of the
inscriptions.
niD'N ha
name
on the Nerab inscriptions,
At the end of
5.
of Ellis's inscription, the
first line
as
is it
Mandaic are
interpreted by Ellis's text; they are the male and female respectively; cf.
below, 7.
8,
1.
no'v faacn «b.
DD11D
the word.
=
=
DiBltS
It looks as if
it
DinSND:
these various forms throw
no
light
were a corrupted Greek anatomical term.
on
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
172
=
'D33'b
=
bowl ^bb
(Ellis)
pa'a^'^
:
our text explains the reading of the elder
22b, the former a metaplasis of the latter; the same form in
18:7.
=
?
=
DpTi
D'isntiNp
peculiar
Mandaic form.
shorter
forms are more
from the other two.
the
:
am
I
has,
latter
Lidzbarski
as
The reading
For NlDJ opT)
cf.
'3
in
our bowl
K13S, 3:
is
different
2.
JTana Nn: explained by the second column, where plus sanaa
as a pronoun' and rendered
it
by
j'TXH.
Ass. pataru, "break a charm."
cf.
pansT
'D'a
sD3:
n-'^y
8:
cf.
additional thought appears here
their spouses, divorce-writs
on them as among human kind.
effective
noticed here that the
Cf. also No.
and third texts address a
first
the second goes over into the plural
singular,
No.
The
7.
inasmuch as demons divorce
that
the
e.
i.
Curiously enough the Mandaic has taken the interjection Nn
divorce-writ.
nnOB:
a
again to hold that the parallel
inclined
original.
recognizes,
;
the
must be as
may
It
18.
special lilith
be
in the
same uncertainty
in
8.
(:= plural)
(133:
9.
B'nJ''Oa
Dlt;'3
There
light! '31
is
n''npf''3;3:
reading.
It
and
=
Mandaism;
Mand.
so also below
^«Dyn^?os
,
'niPy
=
<^bv.
the second text obscure.
Again no
considerable similarity in the following magical syllables.
with
the
help
of
the
Ellis's inscription are
here a striking instance of perversion.
parallels
we
almost identical.
The
can
make out
The Mandaic
the
gives
prepositional phrase nby (or
its
equivalent) was understood as "God" and turned into xnbs; this took with it
the ppls.
modate the
TV
and
epithet xnbN.
the deity Sir-Geliph
KHiso DC
is
Iva, which were raised to divine dignity to accom-
is
The
invention appears to have been prized, as
also introduced above in the
thus reduced to a travesty
!
same
inscription.
The
The well-known Jewish phrase
appears also in Schwab, E.'
107
Mand. Gram. §
•
Cf. Noldeke,
'
For the true explanation of
ff.
81.
this term, see
Arnold, Journ. of Biblical Lit, 190S,
J.
A.
—ARAMAIC
MONTGOMERY
Solomon's magic ring
Tetragrammaton
the
is
(first
the
INCANTATION TEXTS.
mentioned by Josephus)
subject
of
legend, especially Arabic, developed the
Haggada
wonders of
173
inscribed
Later
in Gitt. 68a, b. this
magic
with
ring.'
Ac-
cording to the end of our inscriptions this seal engraved with the divine
Name was
in existence since the
week of
creation
(=
an addition to the ten things which according to Pirke Aboth, 5 created on the eve of the script
tables of the
See Jewish Encycl.,
*
139,
and the
1.
28,
and
first
xi,
—among which were the
:
8,
is
were
alphabetic
Law.
438
at length, p. 141
Sabbath
This
rrcxia).
f.
ff., ;
448; for the Greek magic, Dieterich, Abraxas,
for bibliography, Schiirer,
GJV,
iii,
303.
(CBS
No. 12
\D
mtii
n'nn's
pn'jn^i
iiB'pnM
intijn'i
(4)
prnn'OT xni'^ao nDKiJO (6)
si^^T
na
nn
pn
pn'T
]c\
kjtI'''^
n'b
pp n»i3
inoDs
'ipiB'i'i
(2)
iinn
pni"
xncii'
lai
^"33
9009)
irsi
in
iinj'rpi'i
odd
'3
pnnrji
(8)
Vp-\2
spn
Knnpi
KHBip'tJ'i
DVn>o
13
p
xobv ^ar
^pjsi
Kncii'i
Kn^32ei nsnai
'?2^
pijin IDI n'nrr'K
msn
IiHTi'in toi
'ip-iB'
'33
niN3X niiT
QiB'3
nn
•'S'ls'
n'?)]!'?)
[31
"'D'j
''i'3''pi
(11)
1B'S3
1^:1
n'S'V
n3 ptfT
xi:^j;i'
pnoc'i
^3
(10)
injaoK
nm3«
IDT
p
Kov
n^i'is
lanm nni
'ipntj'
'UD
jmnjabi
iin
i-Di
toi
inno
101
ni'13
n« moB" yn
pnis (5)
Kniyi
tsvt
pK^criM
isd
ny-isa
pnnpna
n'!'
n''n
prniT'o
xpna
lu'x (9)
iiijoa^
nmi
"11
"'T'ts'
'nnm
'tJ-a^: Sjvi
[p]2'PT
p-inoDi
xn"'i"i'i
iDi
khids
na K'OJr id n^njn nssi'D i?v sj'did
pmriKn po'pi p^nn
pets':
p
N'ot-
nn^rrai'i
(3)
'taair
p:i
nTinaB'ini ISC' (7) K'otj"2 nnriB^ei ixb' 'jdo '•nnn kS"
nziib
xno^trxi
xni'i'Di
pntn tru
to PPS'i
loi 'rr-sn lai
pi
pcD'^
iin'mn pi nn3i3''p hsudk" mn' ni'D
(12)
pi
px pK
isisn
Exterior
STi'SD'KT
«3miNT
(13)
TrANSIvATIGN Salvation from (2) bath
Dada
Heaven
his wife,
for
and for
Dadbeh bar Asmandtich and their sons
and daughters and
for Sarkoi their
house
may have offspring and may live and be established and be preserved (4) from Demons and Devils and Plagues and Satans and Curses and Liliths and Tormentors, which may appear (3) and
their property, that they
(5) to them.
I
being kneaded
poured
— (6)
adjure thee, the angel which descends from heaven
(something)
the angel
who
the (throne-) steps of his sc'ii,
and
his praise
is
in the shape of a horn,
does the will of his Lord and
Lord
in earth
se'u,
semu;
and keep pure since the days of
and who
—they are eternity,
is
is
who walks upon
praised in the heavens (7)
filled
and
with glory,
their
seen in their dances by the whole world, and they
(174)
—there
on which honey
sit
feet
who endure
(8)
and stand
are not in their
—ARAMAIC
MONTGOMERY
J. A.
place,
blowing
the blast,
like
and ban
will frustrate
all
INCANTATION TEXTS.
lightening like the
175
lightning.
These
(9)
Familiars and Countercharms and Necklace-spirits
and Curses and Invocations and Knockings and Rites and Words and
Demons
and Devils and Plagues and
(10)
Tormentors and everything whatsoever
from Dadbeh
A. and
b.
Honik and Yasmin and and
Sili
from Sarkoi
Liliths
and
Idol-spirits
(11)
Dada
b.
and
and depart
that they shall flee
evil,
and from
his wife
and Mehdvich and Abraham and Pannoi
Kiifithai
the children of Sarkoi and
from
their house
and from (12)
their
property and from their dwelling, wherein they dwell, from this day and
name
forever, in the
keep thee from
of
Amen, Amen,
Sebaoth.
"Yhwh
Selah.
keep thy soul."
evil,
all
Yhwh
Exterior (13).
Of
the inner room, of the hall.
Commentary
A
charm for
a
man and
his wife
and their seven named children,
the form of an adjuration of a certain potent angel.
There
rubrical
is
reference to a magical operation for compelling this angelic assistance.
same family appears
No. 16 and the Syriac Nos.
also in
1.
nmi: probably abbreviated from Dadbuyeh;
inJDDX: 'ipiB':
2.
see ibid., p. 281, the
see
msn-
10:
75,
'D21B':
species, p. 5.
80
name
for the f.,
see Justi, p. 75.
Armenian name Samandvicht.
The name
Dada.
The name
and Syriac KIXT, from root nn.
4.
see to lo: i), but
form
cf.
Semitic,
is
e.
looks like a masculine (for the
may
equal
N'nNi, 39:
Noldeke, Mand. Gram., §
19,
in the
2.
and for the
above.
01 b'aj 13 (read
The
Palmyrene
g.
niOT
for
nm)
:
a
rubic
directing an
insertion of the rubric
into
the
text
of
Babylonian magic, see King, Babylonian Magic,
queried whether our sorcerer
is
operation
its
manipu-
incantation
appears
compelling the presence of the angel through a simulacrum and lation.
182.
ii,
I.
Justi, p.
use of the father's
The Prof.
31, 33.
Gottheil has presented a tentative translation in Peters, Nippur,
in
p. xxviii.
It
may be
not reciting a form unintelligible to him;
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
176
^
cf.
the intrusion of rubrics into the Psalms.
binding the good spirits as well as the
exorcism was a
KardSea/ioi
(see Heitmiiller, "Ini
good example
rites; a
=
54 (p. 169
The
charm was for
ancient
the incantation as well as the
;
Namen
Jesu," 2d part).
In
magic images of the favorable gods were made and
the early Babylonian
used in the
evil
found
is
Thompson, Sem. Magic,
Zimmern's Surpu
no
series,
Probably idolatry has
its
Reverence gradually obscured the idea that the
basis in this magical idea.
gods were thus bound,
in
p. Iviii).
it
But
survived only in the word-magic.
the
in
wax or the we may compare
present case a "horn" (symbol of power?), probably a cone of like is
kneaded, and honey poured upon
with which
it,
the antique anointing of the sacred stone or bethel^ wherein the suppliant
unique
in
Jewish magic.
Index,
J.
V.
niiD
6.
We
For the magical use of honey,
have here a
as parallel to
bit
Who
some Midrash. IDD,
It
Thompson
in
the angel invoked
niK3Vn
cf.
appears to be a quotation from does not appear,
is,
are probably mysterious utterances to
iKtJ',
the description "blowing like the blast,"
n'W:
I think,
MUK.
omo, omo, 3: 3 (from yoc, "hear,"
7.
see
is,
of poetic lore about the angels, describing their
worship and service of the Almighty.
The terms
rubric
for the plural, cf. instance in Jastrow, Diet., 834b; or the
:
form may be regarded
cf.
The
"smooths" the face of of deity (Heb. n^n).'
literally
"W.
7:
5.
NE'J "lift
etc.
,
cf.
The
up
in
Ps. 104
:
awe
— Michael? the hearer;
For
worship"?). 4.
description passes to a plural
subject here.
pnnrJ: a Rabbinical form;
-ijj
=
lib
=
bn, "foot."
For
b
=
i
cf.
Noldeke, Mand. Gram., 54. 8.
'
The
choric dances of the angels are a pretty fancy,
Small conical stones are found
baitylia; see Vincent,
de
la '
Canaan d'apres
in the oriental explorations, doubtless
Delegation Perse,
vii,
collation of like instances in
112
Job 38:
I'exploration recente, 177, and Scheil,
For an extensive
103,
cf.
f.
(Fig. 34-37, 340
ff,
7.
domestic
Memoires
374, 381).
Graeco-Roman magic
see Abt,
Die Apologie des Apuleius, 222 ff., 227. May the term in Apuleius, /JaffMraf, the magicgod whose image is formed for purposes of sorcery, (a term much disputed by the commentators')
=
-jSn
=
ikSb. the
word used here?
—ARAMAIC
MONTGOMERY
J. A.
9.
For the
form of snp:v 11.
the
and
'D'J
INCANTATION TEXTS. and
xnsip'B', see 6: 2
l??
'pJN is a masculinized
p. 86.
(see p. 88).
p'3in:
The Glossary shows two
cannot identify.
I
other
men
of
same name. }'OD'
a Persian name,
:
=
"jasmine," cf Justi, .
'JTBID: the
same name
inno:
Syr. 'nanTO. Justi, p. 186.
cf.
the Arabic
'TC
hypocoristic of ii,
s^'tr,
ii,
74) vocalizes the
Nabataean name
name
name
Sullai,
The
13. hall
be
The
first
parallel,
Ass. idrdnu,
ktIjbdk
occurs in the
Nab. Inschriften,
is
Cf. note to 5
the
from
name
:
D^B'.
ii,
16) rejects this deri-
— Note
that
among
these
appears.
from Psalm
121,
—a
psalm admirably
5.
room
(recess,
bedchamber,
etc.), of the
cavern)" evidently refers to the place where the bowl was to
be placed.
may
(in Euting,
Seder ha-
and Berger (see to No. 208) compares the
scriptural quotation
The two words: "of
(also,
see
N^tr, "hv, also
ni?NB'
But Lidzbarski (Eph.,
nine souls only one strictly Jewish 12.
Amoraim;
of several
Noldeke
vation and derives the hypocoristic
adapted for a charm.
"•»-).
from
nos. 185,208,221.
Sullaios.
145.
see Noldeke, Persiche Studien, 405.
Cf. biblical rhv,
347.
Nabataean, CIS,
No. 2 (in
Fannuyeh;
"IJB:
Doroth,
in
p.
and
as is
word may be the
current
in
as especially a "sitting
some discussion of
its
in
construct state, or the two terms
words might mean the same the
room
Aramaic in the
dialects.
thing.
piTX
=
Jastrow defines
shape of an open hall"; for
etymology, see Payne-Smith,
col. 315.
No. 13 (CBS 8694) 'KOD na nnjonan nep
/ponT
psx^D
i^i[Ni] ino->n
nm
DiK
.iirx 1J2
^3
(4)
id
n'':^-''?)
nbs^a
i'N^j^j[n]i
isjxa «DD
'p^vn n:iD3' ,iinniD3'm n'3
^K^'K .
.
na
TnJDna
(5)
bs'ani
nDsi'B
wp
^ix^Dn-ii (3)
[lon']i
jnan'i
jjinnni^n (6) .nn'oipij b'iv: nin n'
njitynl"
nnci
nas^D
pp^n^
ni
mn' Q^&2 TEt^nD pn^n'o ,n'o hm^d
.bpbp IV) hbivb
noo
.Tooan rrooy j^n^i'm nn''ois
(2)
nom sn
tnn
,no'i;
,i''3n'
nna^oni si^m
b3
,ids<
iHnhtn
(7)
(8)
Exterior
«^3non
»b'i
nnjanm ncu
na JOS
.
.
.
ijiji
Nnmn
'i'^i'3''!'
yiDNn
......
snS'inn .srin^KT x!'p sn'jn n'ri^a
hdk
^3
mDisK kdd nn nvi [iv'?])
nmnia' la
,fnji'
Qbwb
wijanan
«b)
«i'?-'
msK
3t
^n^ji
!>?
(9)
(10) •nnj 'on
snb'
id
n'nn^K (11)
ndd
'iri'as.
xmoK
k5'P
unj
injonni' k^cb' id j
mn
s!)? !5p
n^iD
nntj-i
jon iox
(12) id«i .
.
>r]>p>v»
Translation Closed are the mouths of
Bahmandiich bath Samai.
races, legions
all
And
(3)
the angel
(2) and tongues from
Rahmiel and the angel
Habbiel and the angel Hanniniel, (4) these angels, pity and love and compassionate and embrace Bahmandiich (5) b. S. Before all the sons of
Adam whom
he begat by Eve,
we
clothing they will clothe her and
will enter in before
from
their
the garment of the grace of God. (7)
and on
that, driving
away (demons?),
is
confirmed,
made
fast
garments they
With her they as
is
right.
in-Yah, El-El the great, (8) the awful, whose
and sure forever and
them; from
word
will
In the is
will
sit,
name
their
garb her,
on
this side
of
Yhwh-
panacea, this mystery
ever.
Exterior (9)
of a
Hark a woman,
voice in the mysteries
!
Hark
the voice of
a virgin travailing and not bearing.
(178)
,
the voice
Quickly be enamored,
MONTGOMERY
J. A.
—ARAMAIC
marrow of
(id) be enamored and come Ephra bar Saborduch to the
house and to the marrow of Bahmanduch
was)
a virgin
(
?)
salvation from Heaven for Bahmanduch leaven, press
Amen, Amen,
....
(?)
it
b.
(may she be)
so
not,
And made
Amen, Amen. (12)
myrtle for crowns.
A
(13)
?>.
his
(ii) his wife; as (she
S.
b.
and bearing
travailing
179
INCANTATION TEXTS.
fresh
and sure
fast
is
preparation (?) ....
Salvation and peace from
Selah.
Heaven, forever and ever and ever.
Commentary
A
charm
may
her husband is
same
the
liliths
;
for a certain
woman
may have
love her and she
that figures in
No.
which
i,
is
The
children by him.
particularly a
the end probably
is
woman
couple
charm against the
these are supposed to have prevented the natural fruit of the
union, affecting not only the
At
against the reproach of barrenness, that
but also the man's love and
human virility.
given an aphrodisiac recipe.
This text and No. 28 are unique among early Semitic incantations, In this they bear the closest relation to the Greek
for they are love-charms. erotic incantations,
But
on which
speak more particularly under No. 28.
I will
in the present text it is the
barren forsaken wife
passionate lover, as in No. 28 and the Greek charms. a Jewish cast in
of love and in
its its
speaks, not the
incantation has
address to certain angels, whose names are expressive
Apparently the text
use of biblical divine names.
shortened from a longer model. contains
who The
numerous Hebraisms.
It is
A
illiterate
feature
sign (indicated in the transliteration
is
style
in
and
script,
is
and
the use of a wedge-shaped
by a comma), occurring as a separator
between words, but without consistency. I.
n3D
n'3C"Pi
Mandaic
:
for 'TDD.
n'DDJn
plural
in
n'Doy: K'
either
— (see
to 9: 6).
enlargement of the Syriac tegma 'V
antique emphatic plurals,
The second word
(rdy/ia^
away of demons? their
4.
the
—to
Do
an
artificial
The passage
reminiscent
is
the words refer to classes of mankind, and the taking
woman's reproach among men?
whom we
mouths means
is
=:
for the sake of assonance with
(spelt in the usual archaic Syriac fashion).
of Dan. 3:
or else
expect some reference;
Or
not rather to ranks of
cf. p. 80.
forstalling their curses, cf. p. 85.
NOJD
The is
closing of
particularly
UNIVERSITY MUSEUM.
180
used of the cohorts of
(Payne Smith,
evil
Mt. 26
lates the "legions of angels" in
The
3.
BABYLONIAN SECTION.
s.
and
v.)
in the Peshitto trans-
53.
:
(upon some reasonable emendation)
three angels appear
have names corresponding to the verbs
next
in the
chosen, or invented, for the pregnant meaning of their
became the patron of and
Rahmiel
healing.
is
to
Angels were
lines.
names
so Raphael
;
the genius of love in No. 28,
one of Thompson's Hebrew charms from Mossoul (PSBA, 1906-
in
1907), which contain many incantations for love, love between man and wife, and also for breaking marital love; once we find a philtre in which the angels invoked are Ahabiel, Salbabiel, Opiel, names signifying love and its
passion (1907, p. 328, no. 80).
W^2n and bxJin
Vocabulaire, and the latter also in Stiibe, 5
The
.
obscure
line is
;
are found in Schwab's
56.
1.
appears to present a dramatic scene
it
in
which
the sorcerer and his client, in the presence of the adversaries, shall obtain
from the favoring
judicial vindication of love
Adam 6.
CU^'O assimilation of
'Jl
^TO
NlDTi
pp.
ii,
xlii.
197,
24)
§
nT»: again Hebraic.
'fO
graph, or a Pael of
For
n'la
as in
Hebrew;
nin'
nit.
For
cf.
Is.
:
7
"inu'D
:
B-nbi
see to 7: 8. bx^x, in the
on
Mandaic
may
xlii,
W
TJ
right
the Greek magic, Wessely, the reduplication of
61:
10,
It
67.
in the
and
left, cf.
1DN ^3:
nom
:
cf.
15:
ditto-
6: 10.
religion, epithet of the
Schr., 31), also found in
be a magical reduplication;
South-Arabic plural, and the Hebrew
to
8.
in
130.
probably once a divine name — be connected with —see Clay, "EUil, the God of Nippur," AJSL, 1907, 269.
Wn,
2.
Eph. 6: 11;
The following word may be a
this protection
Mand.
cf.
for the idea cf. 2:
(Heidenheim, Bibliotheca
nJ3
sun-deity (Norberg, Onom., 9, Brandt,
but
reference to
actual investing with "grace" occurs in the
;
newly-found Odes of Solomon, 4 7.
JO,
a common Semitic idiom; NmiCK B^abs, ca^^ isa
:
the Samaritan,
sam.
The
angels.
and Eve's offspring has a sympathetic value.
Ellil
of Nippur?
2.
this spelling occurs also in
a neo-Syriac manuscript published
by Lidzbarski {Die neu-aramdischen Handschriften der konigl. Bibliothek z.
Berlin,
Weimar,
of the word and
its
1896, 447)
;
otherwise
nom =
nvnv.
For a discussion
origin see Noldeke, Neusyrische Gram., 386.
MONTGOMERY
J. A.
At
same formula
D'p: the
int'i
ARAMAIC INCANTATION TEXTS.
181
in Lidz. 5.
the end of this line which
on the edge of the bowl, the scribe
is
has attempted to continue and has written a few characters
he then started
;
afresh on the exterior.
vhp bp
9.
the sufferer
bp
way
In the same
used
is
Hebrew
the
like
move
thus expressed, to
is
The
b)p.
piteous plaint of
the sympathy of the celestial ones.
the Babylonian magical texts preface their rites with a
Psalms often
description of the plight of the patient; also the biblical
commence
B
A
manner.
in like
similar phrase appears in a
20, but there the reference
alight
on the
is
bowl of Pognon's,
There may be the reference here to such a ban
living.
Syriac on), would refer to the stilling of her "tongue."
clines
me
of Wessely's
in a text
aiyTi
xlii,
to the view that the virgin
60
(=
In this case 'Dn
virgin gone to her death without children.
use of
But the
f.).
who
"travails
the
Kin
'n'Jl
Heb.
Hadrumetum
uni
For
ante.
10. 01 difficult
'anJ: the
(see Jastrow,
The j.
'n'bax
verb used for "love"
:
I
have
reference
this
''D:
we must suppose
and does not bear"
Then
in
tried
f/Sr/
so
crowns.
Some
unintelligible.
cases in the
No.
my
sexual,
is
''On
SOn;
as at the
raxv raxv
N3n, where
to 14: 4.
we expect
2nn;
28.
translation to
to
mean
express
the
the essence,
and the word has such connotations
appears to be an error for
"mourner"?
-te,
future
literary
For
Hebrew,
notes in
state
shall
'3
...
'3
Kn^ina, as in
1.
9; or
are used correlatively, and
e. g.
JBL,
be symbolized by) fresh myrtle for
form has been so rubbed down as of
this correlation
love (Baudissin, Studien,
my
is
i/S^
No. 28), and see note is
11 in-
a lacuna: as she (was) in the joyless condition of child-
(her
lessness,
See
to
1.
v.).
possibly ppl. fern, in
'
to the frequent
charm (see
on,
(Cf. the magical
repetition in
"quickly," cf. Ass.
word ^M, which primarily "body," comes
essential thing.
11.
love
this triple adjuration, see
flub
n^n''2
=
"hasten," and so
,
word would then correspond
end of the
cf.
=
Din
—of a
biblical
the wife, subject perhaps to miscarriage or feminine maladies.
would be from
which
to the curses of unfortunate souls
Gen. 18 ii,
198
:
f.)
1912, p. 144.
'3
20.'
... '3, see
to
be almost
some, as yet unnoticed
Myrtle as sacred to the goddess of
makes an appropriate
simile.
UNIVERSITY MUSEUM.
188
12. philtre
is
'31
Qiansx
:
this
here prescribed,
line I
is
BABYLONIAN SECTION.
provokingly
obscure.
venture to suggest that
'B
Since
a
magical
= Latin praeparatum
(the verb being used by Pliny for preparing drugs, foods, etc.).
Or
it
may
be the Rabbinic mans, "hash, salad" (which however does not explain
the
12
).
^'osn
aphrodisiac.
is
leaven,
\T'p'VX
is
which as a ferment would be appropriate fern,
imperative, "press
used magically or medicinally, are
common
it."
to
an
Aphrodisiac herbs,
in all erotic praxis.
—
No. 14 (CBS 16917) info'nn!' snonn^
m
DiB'3 D"!
im
Kntr^K
xa'
^jj;
nnj? "js
ri'
lo3
i-itfjo
p'nm
pin'
\'iy'?v
n^yatys 3in hid
pin'
inn Koan pn'oe' isn^Nn pE'U ivtsi
smv
niu
iji)
parr' p^ini inn pan
(6)
!>
.
.
.
.
.
(4)
nivs
bxnnj
1)31
\>P''i
cin"' «' (7) S'
ns
sid
kci ssbo s
nnl'S'n n^i^^n
i'^'Donoi i'sniv iiKiaiDn niDB'2 i'sntj-n n^'aB'n (5)
xi'T'i
n3''ni'B'i''i
[nds pin]
i»e'''3
pno iby n'nE'K inna nn
n^nn^no
nn' dni
^''K3'a niB'ai n'tfinx
I'xmj
nniT-s
fiiDT
«Ti3i K-iu ^a^ni nTij'aB'
... ion issnaji ''js
N
(3)
n'D-n3i
pnioa'
xnl^K mn-'
N2"i
ro'ciB-n SK'np D''3-i3K DicD Kt}"[3] (2)
niBt52
bK-':^
kd3 inn
nn^'j
pnn »cd2
nbo ISK pDN ox
TrANSIvATION [This bowl] in thy
name do
I
make,
Yhwh,
bowl be for the sealing of Hormizdiich bath Mehdvich. (2)
evil, in
the
name of holy Agrabis,
YHW?: YHWK, who
name of SP SP the
Red Sea
(4)
.
.
.
Shekina
And
Sariel, in the
Peniel, Nahriel.
And
name
in the
name
all
removed
in the
the exalted king.
avaunt, avaunt!
name of
his
name
I
of
MS
MS,
Halleluia.
Again
I
hail,
Oh
of Michael and Gabriel
in
the
(above?)
his chariot to
temple of light and
Hall'eluia,
this
adjure thee
Psalm of the Red Sea.
(3) David, the
you by him who lodged
the
in
May
the great God.
adjure
and
his
avaunt, oh (5) in the
of Seraphiel, Suriel and Sarsamiel, Gadriel,
Blast-demons (6) and
evil Injurers,
whose names
are recorded in this bowl and whose names are not recorded in this bowl, oh,
(7) oh, avaunt,
sit
within the glowing light
down and
there!
And
ye shall be cast down,
fiery flame (8).
Amen, Amen,
sitting
Selah.
Commentary
A against
charm for a some
name of Yhwh and (now obscure) demon in particular, and
certain
definite
woman,
in the
devils in general.
(183)
the angels,
against the
184
2. yo
and
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
'
J'D
the syllable
D'anJN
p. 63.
name
:
or power;
is
Athbash for
Abraxas,
=
have suggested the sea of .
T'n
:
=
nin\ Stube,
66
1.
D'aias, etc. (see p. 57, and to 7: 9), of
which the present form may be a corruption.
3
y&SK)
probably also a mathematical anagram for the divine
is
cf.
iT; cf.
^1D. pin'
is
for
The
n\n''.
makes the reference obscure
the lacuna
seems to
syllable f\0
a reference to one
;
of the Psalms of David, or, by error to the Song of Moses ?
n^nrac
ntJ'Nl: the
siu ^a'na
xnnai
Old Testament Esek. 38 of
God
is
hail
:
and
fire
Dt. 12:
e. g.
5.
are frequently found together in the
as manifestations of the divine presence;
But
22.
:
that
Targumic phrase,
in
cf especially Rev. 11: 19 .
e. g.
Ps. 18: 13
"Then was opened
:
f.
the temple
heaven; and there was seen in his temple the ark of the
covenant; and there followed lightnings and voices and thunders and earth-
quake and great
hail."
4. n'K^nN, Enn\ Enn': cf. tnn k',
=
Ya
7;
1.
"Oh."
interjection
Reitzenstein has called attention to the equivalence of these expressions
(commenting on of
Stiibe,
1.
14,
Poimandres, 292,
Greek magic, as applied to demons
the
For examples,
avaunt."
the
in
see the endings of nos. 3,
Fluchtafeln, and the editor's note p. 13. p.
n.), to the
¥n ¥v of
sense
^ax^' '^<^x^
"at once
6 in Wiinsch, Antiks
5,
charm
Cf. a Christian
in Pradel's,
72: vemat sanatio celeriter, abeat abeat abeat malum. 5.
All these angel
names are found
being probably the same as the
!)K'DD"iD
Schwab's Vocabulaire, our
in
there.
bN''0"iD
For magical
refer-
ences to Suriel, see Lueken, Michael, 71. 6.
The
sorcerer spares himself the trouble of
by applying a "blanket" charm to them sbl'l
:
see to
3
:
3.
— n^iaTN:
all
;
cf
.
evidently
i
;
a
naming the
evil spirits
14.
confusion
between
the
passive and the ist person active.
pnn
:
the
elsewhere here
only
instance
in these
bowls of
this rare
demonstrative;
\''\r\
7. pDiri: probably Etpeel.
—For the curse
at the
end
cf.
7: 17.
(CBS
No. 15 ninul'
13
n)>
'23'tJ'n3i'i
nn
'sntDKi
'staxi
D«i
Dub Did ptiaiB'i
(7)
la
p^^D
pnn
pp'tri
(6)
na
''ino
nn
ici
nod la t^omn
jDi
id
iJK'Dnm ij^n
IJS'on.i
p«
pB"a
pnjo pan'
.
.
.
noc^a
-po'tt^
nod la roiim
nn-in[!'i]
nrxnn'tj'n
nn''a[!'i]
pii'D
sb dk^ b'J'n sjo
e'J'k
dst
pcim
Ncnj niD'xa
ha]
iTNnn''B'D
(9)
i>sniDi
piaiyi
sbnei
n'onni
'cntiKi
'nra njo
^nijci
i'S"'pn
nm
no
ija
nmn^i n'^n
(4)
dkt
B'i''K
pa'^v
Piarr
na
(3)
nb-\2
(5)
inanei
nrci^i'i
Knpfy miva
Kmo]
D»b
io
nmoK
'on-n «n^s<
(2)
Nmn
I'l'j-iai'i
ina''nia njo
trjiKi
[nn]B"a
Kim la
Mnn n'ob-h snios
16087)
'antjxi
pa'B'i
mosi pi
'aa^'Cia
«i>
pyaai pnivi
nnoN
pan''
i»
piiJD
»
.
.
.
.
(8)
nn
^xnaai i'Knioi
la
^^J-ia
[joi
bs'sn
Dica
nn
Vfzbv n>p nisav mn'' nninai i-KiTiDi
ie[*< toK]
Translation
name and in thy word, Lord of all healing, God of love. Salvation of Heaven for the house of Hormiz bar Mama and for the
In thy (2)
dwelling of D6d(a)i bath (3) Martha and for Bar-gelal bar Dodai and for Bar-sibebi bar Cirazad, even for
Las
tnin selik
Enas
:
all
her house and dwelling (4).
watrefe das min
las la selik:
watrefe das
mena
ems
(5)
mena
Bhybdyn Wenas I
las las
scan and rhyme
(
?)
la selik
Idol-spirits
watrefe das ends mena.
against you, Spirits and Goblins (6) and Plagues and
Howlers and Strokes and and
:
and the
Circlet-spirits
evil Lilith
and
evil
Arts and mighty
And
(7)
I
of brass and iron and seal you with the figure of a seal of
And gelal b.
I
banish you from
D. and Bar-sibebi
b.
Hormiz C.
b.
(9)
(185)
Works
bind you with bonds
M. and Dodai
b.
fire,
(8)
[M. and] Bar-
and Mehoi bar Dodai,
in the
UNIVERSITY MUSEUM.
186
name
BABYLONIAN SECTION.
of Rophiel and Suriel and Gabriel [and
and Suriel .... and Serariel
.
And by
.
and Rahmiel and
.]
.
Yhwh
the seal of
.hatiel
Sebaoth
is
it
Amen, Amen, Amen.
established forever.
Commentary
A
charm
relations to each other are not
—a
They may be members of one household charm lies in the use of a doggerel
definite.
The
whose
for several persons,
virtue of the
bowl
in the center of the
98, the
same name
=
KOKO
nn: name
4,
mouth; see
p. 54.
Justi,
p.
etc.;
cf.
in Lidz.
'snn; hypocoristicon from
nn
name
feminine;
is
figure
'KOSD, 'OKD, as in No. 8.
38:
the biblical
in its
its tail
The
form of Ahura-mazdah, see
for this abbreviated
T^Diin:
1.
a serpent with
is
kind of Pension.
couplet.
and
may
its
nn,
variant
mean
it
IM, "friend, uncle,"
The
also Dada, 12: 2.
the dudai, "love-apple"?
present
Justi, p. 86, lists
a Diiday. 2.
xmo:
a Jewish
name found
the Gospels and in a Palestinian
in
=
ossuary inscription (Lidzbarski, Handbuch, 318)
name
^^313: a proper
excrement,"
ua'Kna
named her
etc.
'^
:
Galal is
after Arabic
mxo,
formation?
8:
=
bbi
5.
"round
lump,
a biblical name.
is
a form of necklace charm, see to
child after the amulet
whose
1.
6.
The mother has
virtue she supposed gave to her
or protects the babe.
nrKnn'CD: the Persian Cihrazad; see Justi, to represent the Persian hard ch.
p. 163.
The name
is
The CC
the
is
same as
an attempt
that of the
famous raconteuse of the Arabian Nights. 3 the
nnu
.
:
doubtless referring to Dodai,
appears to have procured
charm for the household. 4.
'i\
p'bo ID DS^:
this
incantation expressed in a
rence of the
who
'SiDNi, the
word was
First of
all,
T
and the
following
rhyming doggerel
was
first
is
couplet.
contain
(In the
a first
magical occur-
omitted, then written above, and finally
rewritten that there might be
there
line
no
infraction of the charm.)
a couplet rhyming at the caesuras
and
at the
end;
MONTGOMERY
A.
J.
last
pn3'n'3.
A
Hne
then the
—ARAMAIC
repeated in
is
presented by
is
edition of the Babylonian magical Labartu series Rel.,
there
It is
339).
i,
a
called
(following Jastrow's arrangement) ki
libiki
risti
For Greek up by
libiki
la
|
Tl'JDl
su anzis
|
|
The
.
his
and runs thus
pis
libi
pisti
sa
|
anzis.|
The repeated
parallels see p. 61.
TlJ'a
in
xvi, 188; cf. Jastrow,
"incantation,"
siptu,
|
sa anzis
|
{ZA,
Myhrman
:
la
risti
|
I
anzisti
187
introduced by the obscure combination
5,
formula
doggerel
similar
1.
INCANTATION TEXTS.
roots
NJO
and
»m
may
p3
of the couplet
is
taken
refer to the scansion of
the couplet. ['p'ty
5.
^
the Arabic
demon
sikk
—sometimes interpreted
Arabian Nights,
piT:
6.
c.
i,
WZKM,
the
see Lane,
vii 180.
Myhrman
see p. 81; here between categories of maladies, in
between "devils" and }'3'C:
van Vloten,
n. 21,
as one-half
demon of weariness;
(sikk) man, one-half demon, but probably a
"spirits."
Targumic p^ac (Jastrow,
some kind of pendant
p.
chain, see Krauss,
15 10), a feminine ornament,
Talm. Archdologie,
note; belonging to the category of nnin, Knpjy,
etc., see p. 87
f.
i,
204 and
Cf. the
name
above '33'Bn3, where the uncontracted form survives. 7.
39: 4
Brass, lead, f.
fire, all
The bonds
potent against demons.
Cf. the "chains of lead,"
of hell are called catenae igneae in a Latin charm,
Wiinsch, Ant. Fluchtafeln, no. 7; also the "adamantine chains" in Paris Papyrus, Wessely, xxxvi, 9.
Mehoi:
1.
1227
hypocoristic, cf.
flF.
Mehducht,
etc.
No. 16 (CBS 2920) poD''bi
nn,'in'Di>i
tinj'Jvi'i
KDTDK •jn
mnn xnno
'•in
id'pj
iinn (5)
no
nswrn
nni
li'NJ'i
Kno^B'xi
NnsipnK"xi (10) Knoioi 'jddi
(11)
nini
innoi'i 'n'i3i3!'i(3)
'usi'i
ti2''pn'i
pnn pjn
imni
pni'
iDSM nbo i»k
snnoitn sn'jnn noini »n&''2
»r\'?'?o)
sni'Dao
'S'ib'
}di
wb'I lEvn
'ipia' loi
Dmns
(14) los D^iyi'i ijt
E'N'D !'XD niK nt wiin D^i'B'nia
"rnnn in
mjq pi
id nijia
'^"3
ta (12)
inno
kvjs
Nnii>i''i
'tJ'ini
jaae'ei
idi sn'tjia idi
ivn'mn tm pnj'JV
nyr pon in mn^
nin'
n^^iisn
smyasi
xSpnai
nmvi
ihjcdk nn nmi
loi (13)
kcv
«oom
snpjxi snoii"!
'^a^pi
Knu'DD'CT -idsi nnpi
n^i'ii'i
loi 'Ipib' ij3
iin'nn
yr
Kiii
laiani
(9)
n'nn'K snsn na
poD'' ID1 pijin 121 niiJiD
nin
iini
KDom
p'OK
Itron
amnsi'i
mnn nsiirn {5"3Dt (6) n'i' iB'-im xtynp NnS'K npn mnn «TJn snpe' mnn (7) xnij^n sj'ju mnn K-in'D pruD iniDK n'2tj'(8) nn Kni'sn n'oma mnn nsit^n
Kniisnoi
nnnsi
'S"{^'!'1
KiinJ
iin^n ptrus snij
inn sjn2
'J3
iip-itJ'
(4)
sniDK
(2) ^^^J!:DN in nnm!' K'ok' lo
•'ipnB'i'i
xai-ya niKi pno ^3
n''OB"ai
na-i
kini na
n^nri'K
P'Jini'i
toi
ivj' toon
!>«
Translation from Heaven for Dadbeh bar Asmanduch (2) and for
Salvation
Dada
Sarkoi bath
his v^'ife
and for Honik and Yasmin (3) and Kufithai
and Mehduch and Pannoi and Abraham and (4)
and for
children and in the
may
of Sarkoi,
house and their property, and that they
may have
long and be established, and that (5) no Injurer
live
world may touch them.
And arts
their
Silai the children
in his great
—
( ?)
name, whereby the holy God
(6) which suppresses darkness under
is
called
—wherein
are
plague under healing,
light,
destruction under construction, injury (7) under ban, anger under repose:
suppressed are
whose
(
?)
evil Spirits
all
name
the
sons
of
darkness
under the throne of God,
(8) are bound, suppressed Devils
;
gripped likewise are
and impious Amulet-spirits and Names and (188)
in
Princes
of
(9)
—ARAMAIC
MONTGOMERY
J. A.
INCANTATION TEXTS.
189
darkness and the Spirit (breath) of foulness and fatigue and the Tormentors
Words and Adjura-
of night and day and Curses and Necklace-charms and
(lo) and Knockings and Rites, the Plague and the she- Plague and
tions
Demons and
the voice of Invocation, and the Spell of poverty and
and Satans (ii) and
Idol-spirits
and
Liliths
They
and the seven Tormentors of night and day.
and
laid,
(12) away from Dadbeh,
etc.
(as in
house and from their property and from
their
Amen, Amen, (14)
forever.
"And
Selah.
Devils
and Arts and mighty Works
11.
are bound, suppressed
Yhwh
(13) and from
ff.),
i
all
abode, from this day
all their
said to Satan," etc.
Commentary
A
charm for the large family
an extensive and repetitious 5.
been
:
'Ji
list
that appeared in No. 12.
form may have
n'0B"3: I have translated literally; the original
n'b »Knn npi
'p
anbai
'i
It contains
of demoniac species.
name
great
"the
'2
.
.
.
which magicians
invoke." 6. traa: ppl. act.
6:
7.
"Sons of darkness": contrast the "sons of
8.
SaiCm
'3^31
:
cf.
light," i: 9.
the Pauline Twf Koanonparopa^ tov aK&rovg
TovTov,
Eph.
12. '^KJl
no nn
:
"foul
lit.
(an obscure passage) there interpreted as "asthma"
and laboring is
(Jastrow,
for divorce, Krauss Taint. Enc.
found
in the
10.
11.
demon
s.
v.).
256.
called
;
in
Bekor. 44b
N^KJ, which
is
Foulness of breath was cause
Cf. the
n^B'3
13 of 29:
7,
which
is
same passage from Bekoroth.
n^-^pi
K^pns: see pp. 52, 84.
patW: Af.
xniraD'on
and see pp.
i,
(breath
spirit"
a disease or
;
cf.
moK:
79, n. 70,
cf.
English "lay a ghost." the Rabbinic
and
86, n.
112.
'Jitdt
'k,
"genius of nourishment,"
(CBS
No. 17
nnDEi
(3) rrpiDty
snsl'ne na a"'Dia njs
pD'nwiK
ps^nlri njs Nn3''Dni
VDB'
p3''33
(6)
K"D3!'
^ro p3nvD i^no
nJ3 (8) nnKTi-isai sn!'3 IiD'^KT
xnpu
pD'-l'V
xn&K'a
tnni'tj'
nxT
sriK
nt3'j
ipBi
itoos
sn^"'!'
K^ety
xncB'a
nmn
(4)
12
ya'in'
p
pnn^B'
l"to-iy
nin^ psnsi nca'
pd'-iD''Ei
pnx
la ba
ya'in''
nct
'':ej'
p
ps^'l'V
nbzn
p3»:'KT
ini'S
nnu2
pa
pa^ntf'on
(5)
pa'^v
xnsi'na na
«nt:B'2
""'"'^
p^'i'V
p3'D''3 pa!) 3'D1 i^30'kt xnpiai (9)
t:n piam n'mspynn^ps'bv
sai'
xer
i'ss
n^!"^ xni"!' tijk '^ti' rrianm
xiji
nnu
121
mi
(2)
Kim
rnB^nij
,Tnn2 '^d'-j
n^:!'};
(I0)n^tj'n
nnljs p33si nsK' in^e (11) pa^o'ST aTia n3nB'''K kd' layo
KDiDsi
pnij
ipiioisi
nnox nmna
(12) 12
tci
'n'oiN
n'ms
K3l5
n^onm
xrr'ji'K'
(7) iiD'DD N^i 1P21 ivcB* nni"^
kIj
2922)
pptst
nn'23
siji
k^j
sniDK s'DK H'nna sniiano
iia
12
xnel'nc nn b'":i3?
nij
ytrinn snpt^w, hb'
liJDaoi ii"D2 (13) k^'did 'i2
P":inbi
jiD'on
nnrbi
niiD
n^i
sripfM
Jist
b)
sasb
IDN ION jinb
Translation This day above any day, years and generations of (2) the world,
Komes Lilith,
I
bath Mahlaphta have divorced (3) separated, dismissed thee, thou
LiHth of the Desert, (4)
Hag and
The
Ghul.
three of you, the four
of you, the five of you, (5) naked are ye sent forth, nor are ye clad, with
your hair dishevelled behind your backs.
mother
is
is
announced to you, whose
Palhan and whose father (Pe)lahdad, ye Liliths: Hear and go
forth and do not trouble altogether
(6) It
(7)
Komes
b.
M.
in
her house.
Go
ye forth
from her house and her dwelling and from Kalletha and Artasria
(8) her children.
I
have warded against you with the curse which Joshua
bar Perohia (sic) sent against you.
I
adjure you by the honor (name) of
your father (9) and by the honor of your mother, and take your divorces and separations, thy divorce and thy separation, in the ban which is sent (10) against you by Joshua b.
P.
:
written
A
divorce has
(in
it),
ye
come whose
b.
Perahia, for so has spoken to thee Joshua
to thee
mother
from across the is
(190)
(11)
sea.
There
is
Palhan and whose
found father
.
J. A.
MONTGOMERY
Pelahdad, ye Liliths b.
M.
And now
:
bind (12) and
of Joshua
and go forth and do not trouble Komes
flee
with the seal of El Shaddai and with the seal
I seal
Perahia the healer, healing and release from Heaven for
b.
and Yazdid and Honik sons of Komes.
whom we
Injurers,
191
house and her dwelling.
in her
I
ARAMAIC INCANTATION TBXTS.
Aba
Thwarted and frustrated are
have removed by the ban upon them.
all
Amen, Amen,
Selah.
Commentary
A in
charm
two
effected by a
woman
different groups, in the
for herself and her children,
name of Joshua
ated and often incorrect replica of No.
For the corrupted formula,
1
cf
Perahia.
It is
who appear an abbrevi-
8.
6
.
b.
and see
5
:
p. 55.
appears in no. 16020 (unpublished) "this day out of
all
The
days.
full I
form
Honik,"
etc.
2. C"D13
,
1.
name obscure;
7 EJ"DD; the
cf.
Ko/ioaapi'ri ^
Justi, p. 165.
NnslsnD: for this name, frequent in these bowls, and see Noldeke, Encyc. Bib., n'p'3E':
3. is
.
"Names,"
v.
§ 62.
For the singular and plural number,
The
equivalents,
Peal, the following verbs Pael.
For the si3n
spelt badly.
5
s.
its
'h
cf
.
29
:
7,
see to 8:
and see
p.
correct grammatical forms are found in 8
The word With
2.
78
;
the parallel has
3
;
the
:
lilith
names
following are also mangled.
to
6.
po'DH: Afel of DD3.
7.
sn^3,
me by
nncmK: 8. tion
to
i.
e.
"bride";
cf.
a
form of Artachsathra, and
n'm-iB: so
1.
12,
name
cf.
Ina-ekur-kallatu, cited
ApTaati/noc, Justi, p.
but the correct spelHng in
1.
35.
10; probably assimila-
Persian farruch.
For "glory" == "name," S6^ai,
the Babylonian
Prof. Clay.
Wisdom, 14:
24.
see on
8:8, and
n. b.
the equivalent naTip
UNIVERSITY MUSEUM.
192
9. 3'D: is
f.
pi.
BABYLONIAN SECTION.
impr. of 3D3; but irDET in
1.
6.
The following
tnn^B'
nsT
a perversion. 10.
11.
= 'S'SitiDB = lOlD, Ksb
cf.
pS,
1.
7, /i/mj
conjunction B; for another instance
see Glossary; probably a dialectic survival, s appears in the Senjirli inscriptions
and the Elephantine papyri. 12.
x'DK: the same
KmoB:
title in
34:
formation from Pael,
12.
=
Rabbinic niidb.
K3N: frequent Talmudic name, Seder ha-Doroth,
THTV probably error for IIT. see 7: 13.
rpl'S: Pael, ist pers. plural.
3.
ii,
3-18.
No. 18 (CBS 8695) tio'pnn rr^ n^xn
[tnna] pnn [Nti'^E'i
[K2nn
dib' (2) ^31 'n's
pna yr
i'3
nm
'j-in
sri'i']''^
msxi
iio'priM
Ki)!
'Jt'B't pn^Di'D
12
K3^o n:i33
-iid's ^n (4) r>^r]« ntrs
na sn'S"^
oni'na
nmn
...[Knpnn]i 'pin s^ski spjni nqioi s^noni .
.
PDT xn'jnioiT
.
KD'3 pdI) rrnns kh xn^i"!'
ptnnin D'KT .
.
imn
pn^'i'V
i'lpB'
['Ji
i'jn
pjni'i
tax rr'B'Knn
(8)
pyrn
ts^i
0^2 necn
ntj^tr
to
[fjn
|s
n-nx
n'!)]
nitj'n xoiij;
xm
kt naxa naipD'N
d'>!5'
!>»
nvo
ini. s[-i33]
p[2n3 N23 p3]n' nntasni impi p^noia
i"3pi ps'D'j
nTin'-K injEVKi) nb s^ niy n-^ (10)
k^ji
(12) a^^bv lov
;on"a
(7) n^ynE'K sn''V 'o'a
'in ^vi n'tf ^y
^i;i
k''OB'
rrysK'N sn'!"i'T
(5)
...K'3^5^1 (6) ^S'i'V
snE-a 10 ipnl'yi
palnp'n .
'3'5'j;
ko'j 'tb'
pn^'tj':!'
pm
jonno
pnlj
'o'
fn^^m
nons
iJi
mm
x^ (9)
[n^Js in k-isnt
Ki>i
'mn nn ranx'
.
Dsntia
<:2>2b'b
nnn^s 'njsv^s
\)n^)
(3)
xnipx
Kn''ni'[i sb'dj^]
nob'na
n!'i
{niE[D
(11) n'l^l'T nob'nn k^
ntr nby
fi^'^ji
p"^
tvt «nprv]3 niibbn
n^D
pK
Commentary This inscription
No.
II.
It
is
is
yet another duplicate to the three collated under
badly written and mutilated, and would be in large part
unintelligible without the other texts.
translation 1.
here,
it
The name of Ephrah's
looks like 2.
for
A
be 'H'X;
"'S,
name
.
is
i.
e.
cf.
Dl^na
:
father
'n'Ki3,
Aye? But
prayer for offspring
TomjBVK, 5
is
in
is
uncertain.
little
that
is
new and
i.
From what
Seder ha-Doroth
the strokes
may
here expressed.
.1
ii,
47.
appears
In
1.
9
it
be for abbreviation.
—
'nJsVK
:
hypocoristicon
see 26: 4.
again this
name
differs
;
accurate.
KT naso:
presents
not necessary.
is
may
It
e.
msKi.
6. n'3KT: ppl. of «21.
(193)
but the tradition of the granddam's
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
194
'pin history:
:
if
not an error, this
dakdak
=
xn^X 'D'D nV'D
is
a further development of a word with a
dardak =: darak. :
the probable reading.
sn'V
is biblical.
The
dirty habits
of these foul demons appear in the Babylonian magic; they are compared to pariah dogs series, B, 8.
46;
iioa,
cf. v. col. 5.
nntiBn: for
9. imp:
mon
and are exorcised by the
'3"mp
if
'a
mp
of foul streets, see Utukki
21.
sn.
we read
especially in
1.
spirit
we may compare the magic formula in Pesah. i: 6). The verb = P"iy, by transposition, com-
so,
(see to
Mandaic.
Lidzbarski in his parallel
reads xnp and translates "spring up"
;
but read there Kip
(see to No.
=
mp.
11)
No. 19 (CBS 16018) n'noip (3)
K^n
N3T
joJiD
Kno
K:n
Kno
i)n''N
^Jpp^c
Kno
Ki'''i'e
Non''ni
.
.
«m Kno
.r\'
.
K13KT
irj^E msj'm
^KntJR
iiD'!'yi
nan
.
t.
D'a-ias
natjibo (13) i'i3''«
niDN imN
n^n'^^'D
xno
«:pn?3i
IDK Nnsiino la n'tyitro
tnm
n''3
npT'y3
K3n
KD''!'B'3
tirs
.
n'B'Kii'a
nsiiB
.
xi)
Koiyi
n>K
n'b
bv
ijs
nniD^K po
tyj'KT
ktc
3in
n'S'i3''K3
i3
-i:r
cnni
(17)
pnK3
nspi3 iin'
n^'^'Kii
K3m npn'Di Kb'i
npn'oi
'K3ni o'tJ'ai
disi
ii3tk3 Kn.3
cnm
!'n''K3
t6
'omi
mc
i'xns^
wJi
po^nni naj
h'B'ib'o
nnn i^n^by
'd^p
iK3m npn'on
pcnm
pooni
KTtf niDN 3in
um
i3
nbK3 tdk n3-i
'<3-i
'X'^m
ion nonij no'K
Kim
Knaiino
npn^oi
3in kii:3
Ni"D03 I'O'nm
D^nm jun
moipi (18) du^'Pik oimcB
pini nnja po la
I'KntK ksp kdip kpjib'
di»'31
l3in'D
'3i>'^
po cnnn'j xna^no 13 'K3m npn'oi
n'tfitro
pim
i3''n3
n'^ri
MijK
ni'yi
(19) kj'^v
K3.n
(20) .I'tt'itfoi Kni3 pini'i pn'j k^ ks!? n'b'bs »b
tpjnjoi
nisnco pnni nnae po 13 «j'jn3
(16)
(10)
noo
ron
b'jt'Joi
nh^'k dw31
(15) t
npn'on
3in
13
ii"y
pD KDD'3
P'bj
ici
KJnam
::
oicai
'pt'Jxi
KD''i'B'!' i'lpB'
k,-i313
pD'-nm Kint? Kni'K3 pi'dk 3in Knvn
,
.
sid's 'b^s 'Jddi iin n'K'
(14)
nnaa ^y n'Ki Nisnai xmoini
KnEljno
n''n3iD
•wm
TDK tdk
DJ'B'3
.
(12)
K3T
pon
Qits'ai
.
x^noi
Knomx
snnD
^'vi'
'jnjaT
Ditrai
«jn no ^n'bid
Din K'scD pon'n3i nviK3 p-iD'K3 sncijno 13
I'TDK
Kjpi
xnai
'jij31 t«3n
b
01:^31
qib'31 ^^lD^p^
u.•w2^
pn[m] nnjB3 H'kt
inx
j.iai
pSim iin'DB'u TB' N^ nn'' ninn n^tntJ'Q
x^ns
7Dt5'3i
KotDiKi
dik'31
b'ib'p kb'ib'P
xtJ'nji
dts Diem
Djn na
Disrai
n^enm Kinty pin kd3i
K-1DX3
(8)
pmc
iiotuhd
seik
d'^^vi
pinr'D
n-jonai
nii'n'K
(6)
SM-isim (11) bain na Kjnaa
.
nitrai
pnK
13
nJT
n'!)
pnnn
(5)
lOB'^a
pirn n'JDB"Dn'ai
n^'.tyiB'D
Mi's pn''a' citj'm xtcni
ona Dn3 on
Dnn5>yT
DiB'31
niB'ni
ijn ma'ai nTiKUS po
Kri'i^'D
Ditrai
tib^i
no
k'dn NnsiDx
13 ^n^s DiK-ai (7)
jl^a
ne ompj
KriKsp'j xriKnnD'N 'Joni (9)
KvatJ'T
nprroT
(4)
nirai xriK-incxT Nnan sna!'^
3v:p
.
Km
'on-n (2)
pnarr'a
^ott'n
Ditrm dtijjk dicsi
mcni KHKi
.
ston
swss'D NnaS'ns nn 'snm
p-iD's
•nl'in
Nonnoi
N^i.3
n'ls
ptnn^j k^i
n-'b
ii3ip''j
did i^bi
\)bv^:
is.b
Nnc^no 13
n^yiii tJi
(195)
KDT
; :
babylonian section.
university museum.
196
Translation In thy name,
O
Charmed and
Lord of
salvations, the great Saviour (2) of love.
sealed and countersealed
is
the whole
(3)
person and
the bedchamber of this Mesarsia, surnamed (4) Goldsmith, bar Mahlaphta,
with the seven spells which
may
not be loosed, and with the eight seals (5)
which may not be broken. In thy name, lord Ibbol, the great king of the
name, our lady Ibboleth, demons?), and
the
in
the
(6)
name
Bagdani
;
and
thy
in
queen of the goddesses
great
(she-
of Talasbogi the great lord of the Bagdani;
name of Sahnudmuk; (7) and in the name of Ibbol son of Palag; and in the name of Angaros and in the name of the Lord, the Word and Leader and Armasa (Hermes) and in the name of Azpa and 'Alim; (8)
and
in the
;
;
and
name
in the
of Nakderos the lord of
.
.
.
;
and
in the
gods (9) and the 80 female goddesses; and
name
name
lord of judgment and of (divine) beck; and in the
name
in the
of Seraphiel,
of the 60 male
of Ardisaba (or
Ardi) the most ancient of his colleagues; and in the name of Anad the (10) cast above
great lord
him
to
(him)
iron
and bronze, and fastened
(?) of lead and the 70 exalted priests of Bagdana; and in
fetters
name of Bagdana son of Habal (destruction). (11) ...; and in the name of Palnini and Mandinsan and Menirnas and in the name of Iras son of Hanas and in the name of Abrakis (Abraxas) and in the name the
.
.
.
;
;
who
of Agzariel,
and
.
.
.
,
and the
(
?),
... to the great
name
... to Ariel
Ruler before him; and
name of Arzan
he sent a message
in the
name
of
.
.
.
in the
name
of lord Ibbol (13) the great angel of the Blast-demons,
in the
name
of the great
name
of Arion son of
Against is
without compassion; (12) and in the
ros herds deltcros; and in the
"Lift up"
and
is
;
sure and
all
God and
the great
Demons, Devils and
evil Satans, this
goes forth and from whose control none In the
name
the evil Lilith
Goldsmith,
b.
which are
in the
charm (14) and bowl
from whose charm none ever
sallies
forth.
of these charms are bound there
(15)
the Bagdani; in
:
seals established against them,
its
Lord of
Zand Ye are charmed and armed and equipped.
body of
Demon and Danhis and
this
Mesarsia, surnamed
M., by charms in earth and by seals in heaven.
—
A.
J.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
197
away
Again, (ye are) charmed with a charm and sealed a second time
from the body of
this Mesarsia, (i6) etc.,
Demon and
Again, charmed are the
and
Idol-spirit,
Amen.
Devil and Danhis and Amulet-spirit
which are upon the body of
this Mesarsia, etc.,
by
Ibbol,
(17) and sealed by Ibboleth.
Again, charmed by Sinas and Mana, and sealed by
fire.
Again, charmed by the great gods and sealed by Arion son of Zand. Again, charmed by the seal of the family of Haniin, and sealed by the great ... of Zeiiza (Zeus).
Again, charmed by the true God, and sealed by the great Ruler (i8)
who
is
before him, away from the body of this Mesarsia,
In the
name
Azaziel
of Patragenos, Okinos (Okeanos), Sunka, Kosa, Kapa, his constellation
(19)
be sealed from the top shall not be,
etc.
(
(?), that this Mesarsia,
etc.,
?) of his head to the toes of his feet
nor this house of Mesarsia, (20)
they
shall they enter
etc.,
nor
approach, nor appear therein, neither by night nor by day, from this day
and forever
Commentary
A
charm made out for a
spirits;
and
his
house.
because of deities.
certain
man whose body
is
infested with evil
with great elaboration of incantations they are exorcised from him
its
The
inscription
is
thoroughly pagan, and
invocation, for over half
Cf. a similar long
list
in
its
length, of
Wiinsch, Ant. Pluchtafeln, no.
tunately by reason of the coarseness of the script and
most of these names are obscure.
Some
interesting
is
an extensive
its
illegibility,
of them are definitely Greek,
Zeus, Protogonos, Okeanos, and perhaps the Aeons, male and female,
be made out; several others are of Greek formation.
forgotten cult
may have
Some
given certain of the names; notice the reference
Bagdana.
2.
SDD'n: error for KO^nn.
3.
n^nnip: the
by the phrase,
may
Others again are of
Persian origin, and some are purely charm-words, "mystical" names.
to the 70 priests of
of
Unfor-
4.
general
list
word
=
"stature," then, as here, "body," as
in a similar connection, in
is
shown
bowls published by Schwab (E)
UNIVERSITY MUSEUM.
198
and
Stiibe
64)
56,
(11.
demon
the
:
of such a one (the word
BABYLONIAN SECTION.
depart,
from the 248
etc.,
occurs in the interesting magical passage in Ese., 13
iTEHCD Doroth,
ii,
:
also in
p.
276).
'Kam:
4.
"Seven 5
:
4
;
see 5
Schwab, G; a frequent Talmudic name (see Sefer ha-
spells .... eight seals"
28:
cf.
:
h\y«: also below, ri'^U'S
appearing
Ubbulti
11.
"generation,"
in the
The list
am
I
e. g.
deities or (q. v.).
demons.
generically.
is
Iiaer.,
In
1.
13 N3nJ3
7UIN
=
Syriac ubbdld,
269
—
and
1.
The
ff.
51
cf.
;
192,
the
n'"7U''X
etc.,
21
1.
names
;
203,
in the latter case
he
is
is
charmed
appears
2)
§
For
DIIJJN: the
May
S. cf.
ending
this
would be a forma-
=
demon
the
of
class in 11
:
5
e. g.
«no
to
work
the
Hekate.
In
demon
good of the
W.
NPnoE', "Samhiza
T.
Ellis's
the lord
spelling gives the vocalization of the
the Enochian Samaeza.
D1-
word =;
«JsnJ3
The
Bagdana," or "the lord god"? penultimate vowel.
18.
in Origen's
a propitious or maleficent
Syriac
(see
1.
Indo-European element baga, "god."
decide whether Bagdana ;
deity,
Aeons appears
which can be used individually or
Greek incantations,
7.
Ubbulti-lisir.
word
a divine name,
is
It evidently contains the
No. 11)
formations.
name
Derivation from Apollo also suggests
Aeon.
sorcerer's client, as in the
text
his consort
not thereby explained.
then a word like Nn5N,
It is difficult to
(as in
Mica
a divine
Comparing what precedes, the word means some
:
It is
me
name
the
Dieterich, Abraxas, 140,
beginning of his work Adv.
'J1J3
.
For a discussion of Aeon as supreme
Aeons were male and female
but the feminine
6.
make
and
ibs 13,
is
in the
tablet,
inclined to
Aiuv.
tion to express the female itself,
7 he
1.
see Reitzenstein, Poimandres,
etc.,
syzygies of
Cassite
and so
etc.,
In
16.
7,
a
in
magical texts,
at the
for this cumulative expression, cf
Professor Clay has cited to
might also be read, and
god of time,
2a.
I.
"our lady."
is
:
Hagiga
in
2.
:
yovi
5.
18.
:
surname appears as a proper name
this
'Dnn
The same word
not recognized by either editor).
is
HTieip
in
this
ayye^^f?
and other names
recalls
Greek
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
Syriac, "logical,"
Nb''bn: in
etc.,
=
and used nominally
199
t^ UyiKdv.
It is
here associated with sddik, both being names of a potency; the passage is
parallel to 2: 2, q. v.
K73nO:
the reading
if
correct, the Rabbinic
is
—"leader," interpretation,
which would be a
Hermes, "the shepherd" par religion
of
a
be noticed that 'O
(Jastrow), 8.
i.
e.
used
is
=
why
in
the fem.
of
Armasa-
Talmud
Paganism,
of souls; see
r/f/^wv,
n.
63
of a "traditional
253.
p.
It
may
word or saying"
In his epithet, Kton appears to be used, as in
b^<'S^D: also 14: 8.
9. N3Dn-iK: or the
10.
in the
give the
logos?
nod or
the Syriac, of the divine
r'K'p;
Roman
in
may
epithet
fitting
Hermes, as a guide,
Cumont, The Oriental Religions
Afel,
,
Cf. the idea in the late Hellenistic
excellence.
especially
deity,
^3"i
name
is
intimation,
i.
mx,
to be read
"command."
e.
followed by KC'Cp xnao K3D
xn3D?
In this and the following line most of the words can be read, but
consequence of the failure of the context the text defies interpretation.
The
may
three metals
may
be referred to as having magical properties, and this
NianT
give the clue to
Comparing
Mandaic
the
tion suggests that our
Nn'S'D
text in 39:
NH'^'D
^
5,
written
(n''n"'VD
first
K-iWKT sriN^cnKa
"chains"; possibly
erroneously).
(ST'Dj?), the
equa-
"basket," and
xnb'D
here used of a metal cage.
=
bxan 13:
"Son of destruction"?;
these deities are given a parentage like
Nerab
the verb used in the 11.
Sk'-iTJK
cruel one," 12.
is
found
The accumulation
=
S3«^D
i:i
n3 p'lK
01
pns it
in
1.
and so
cf.
11,
Possibly
7.
^
1.
nit "13
DJn
13;
1.
is
DJn,
?S3n.
7: 9.
Schwab, Vocabulaire.
Is
bsntSK
"God's
meant?
13.
charm; its
i^KntJ
:
DJn la,
?13'N,
inscriptions,
'Apw?— D'313S:
DTK:="E/)uf, or
cf.
:
:
na^o,
1.
5.
found also
the plural
may have
present sense.
is
a charm formula; see
of words in ros
is
—
with Mandaic spelling.
in
'PVT: the
34
:
8,
'P'T
p. 61.
which determines the reading here.
problematic, as there
been used inadvertently.
is
'V^n
but one client to this is
not Aramaic in
UNIVERSITY MUSEUM.
200
obscure demon appears again in
tr'njT: this
14.
BABYLONIAN SECTION,
the K"3T listed with the planets in Libzbarski's
Vogiie Florilegium,
Ephemeris, Ktiyr 1.
JlJn
is
evidently in the de
angel,
Lidzbarski,
104, n. 2.
=
Zeus,
=
it
Mandaic amulet
Mandaic dN'ro, name of an
Syriac
Tit,
50), otherwise bvt and
KJD
b.
:
i,
16;
251.
DNytr: cf. the
17.
no,
1.
1.
the
in
Jacob of Sarug (Martin,
ZDMG,
xxix,
DIT-
Mandaic genius Mana ?
n'3: the family or school of
See Norberg, Onom. 96.
some magician
like that of
Joshua
Perahia, see p. 46. 18.
DirplN
=
in the Babylonian) recalls
Protogonos
'aKcavd^, ;
who
appears with
Aeon
as son of
Sanchuniathon's cosmic genealogy, Eusebius, Praep. 19. '3^^^: cf. II
n'pjn nsniD
word
...
:
7.
}'»:
Ea The preceding name Kolpia and Baau in
the parent deity in magical theosophy (cf.
see index of Dieterich, Abraxas.
n'E'Nlbo:
the
i,
10.
an astrological reference?
same phrase
Knc't, "hair," appears there.
ev.,
in
Pognon B, except
that
the
.
No. 20 (CBS 16023)
ciCk-d]
Kim
n:sddi
Kns'b^Ji KJxcbi
st'B' (S)
n3 niD nn^on
(5)
KKKKKK
'S3
nb»ti
n'bi'n
'o^nm n'ox snss-kx
mu
1
Nrnnon
'csi:': tn^i S'i'j'sa
"nDmn
(4)
(2)
[Knst5''']a
\c» i^K ids ics i's^'sm ^S'Si-: ^Kn3J
Translation Tardi bath Oni (2) Hormisdar Tardi. exorcised and sealed (3) are the
In the
Demon and
name
of
AAAAAA,
the Devil and the Satan and
the Curse-spirit and the evil Liliths (4) which appear by night and appear
by day, and appear (to) Tardi bath [Oni, Gabriel, Michael,
etc.].
In the
(5)
Amen, Amen, Amen, Amen,
and Rophiel.
name of
Hallelia, Selah.
AAAAAA.
According to
Commentary
A
charm against
On
The
ghosts.
decorating the center.
It
interest of this
represents a
either side of the figures
is
bowl
the figure
lies in
demon with arms and
legs manacled.
an enclosed space, that on the
figure's right
hand bearing the
inscription
and permission.
In the lower part of the body on the former side
scribed the
names of the
presents the idea that the
The
picture
The
spelling 1
The
is is
KllDN, that on
sorcerer's client.
The
Kitn,
e.
prohibition is
in-
the lady in question.
of better quality than the inscription, which
most
i.
pictures thus graphically
demon has no power over
is
very
illiterate.
careless.
connection of the proper names
is
uncertain, as also the char-
For niDOnn
I
might compare the Pahlavi
acter of the
names themselves.
Ormazdyar,
Justi, p.
2.
its left,
loa.
For the repeated
3. KJKtsb: probably
an
K, see p. 60. artificial
form; (201)
cf.
KiTC, Hlbc, NJDD.
UNIVERSITY MUSEUM.
202
has Mandaic fem.
4. Nrnrr'n
point over 5.
the
—to mark error?
it
^X'an
Hebrew
:
the
first
cf.
vowel as
pi.
BABYLONIAN SECTION. ending.
— In
in
Enoch and
ni^^n: for similar perversions see 24: 4, 31
191
1,
274.
1.
K has a
first
the Massoretic Nikkudim.
active ppl., parallel to the equivalent
Paris Magical Papyrus,
S'^^K3 the
3032, and
n'b
:
in
Mandaic, representing
Aramaic form 8,
32: 12;
i^bnin a Jewish
in
Raphael.
cf. aUriT-ov
charm,
in the
JAOS,
Nos. 21, 22, 23
No. 21 (CBS 16054) nn'3 n[n]nDi D'nn
nna
nn
No. 22 (CBS 16006)
nm nncipD^Ki
n3
PJ/J2
pnn
rm[-i b]^ ID iB'13 KnI'Dnc [i]ei pB"a (2) pptJ
!'3
nnn!'
iDi xn^i'i' ni>
nn
[pifn]
PPT3 i'321 «n'^'i' [21
nnnS"
nn
nij
Dnn]Di ppry nniriu
pDnn
ny3E'3
t2i sri''^'^
121
''•\\'\
iis
nnK
121 p{5"3
(2)
Kn'^'^ IDI
impn
»b-[
nn2ipD'«^i
(3)
^D-innn
nn« na
DnnDi ppfv nn^nu
pDnn nyaca pprj b^
^3 to
IDI
xni'332
PPTJDI (4)
PPTJ (4)
bs
12
pB"3
IDI
!53 IDI
nv3B'[3
p2
D»nn (1)
5'3
nrrni' n^
(3) nnsipD'si'i
I'pty nniri-'n
PW2 (4) pnn
KptOI SptJ
impn xh
(3)
iia
Kn^33D
16090)
nnEiPD'si
pyja
pnn
12 i'a"3
c^nnn nnx n3
ponn im pB"3 It3i
im
[nn2]iPD''Ni'i
onnoi
n-N
12
i'3 ijs
nn
na
Kni'33D IDI p.B'U (2)
impn sh
D'nnn nnx na
nnu D[K]nn2i
nn'3 Dnnoi DTin (l)
(1)
nnsipo'si
(CBS
No. 23
Knb332 nn''3i'
nb
[n]m
p3ipn
impn xh
nn'3i' nb
si)!
nn
nnsipD'Ki'i
nn2ipDisi'i
nn« n3
[nnx n3]
nov
pnn
pt^'^
[t2i]
i» (5)
pB"3 pptJ b3 a]by'?)
niJO
121
i'3
in n>D I2K IDK
nbo id[k ids
JDK IDK
Translation of No. 22 Sealed and countersealed are the house and
Ahath from
all
evil
Plagues,
Tormentors, and from the
f^om
Liliths,
all
evil
and from
all
threshold of
Spirits,
Dodi bath
(2) and from the
Injurers, that ye approach
not to her, to the house and threshold of (3) Dodi
b. A.,
which
is
sealed
with three signets and countersealed with seven seals from every kind of (203)
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
304
Lilith
and from
(4) Injurers, that ye approach not to her, to the house
all
and threshold of Dodi
from
Injurers, (5)
this
A.], and
[b.
from
day and forever.
all evil
Spirits
Amen, Amen,
and from
all evil
Selah.
Commentary Three
identical bowls, out of the
corners of the inscriptions; in
t,
\
transliterated pn, 22:
An
There are
slight variations in the
No. 22 the writer found more room and made a longer
are indistinguishable, and
I
four which were deposited at the
see § 8.
All three are most roughly and illegibly written
inscription. 1,
charmed house;
5,
is
S
;
the characters
The word
has a peculiar form.
written in a clumsy Syriac script.
interesting grammatical peculiarity
genitive with the personal suffix.
the omission of
is
T
after a
This appears at the beginning of
1.
might be taken for haplography before
nn
appears in the Mandaic bowls published below
For
the injunction in
a late Greek fi
vpoacyyiaac,
charm
k. t. ?..;
1.
but the same
;
;
4 not to approach,
a Syriac
charm of
phenomenon
see the Introduction, § 5 B. cf.
(Reitzenstein, Poimandres, 294)
cf. also
3 in
This
No. 22, and throughout, in the same combination, in the other two.
the like prohibition in :
roi p}
HiK^am
Gollancz's, p. 93.
ij
p'/A^ai
No. 24 (CBS 2926) NJT'B'K le S'SB* 'cn-13
'Dn'm
nn
i?:
nb •nn s^se'
•'pxpi'
!?;«
(2)
koids
KnEiino na njnij n? 'nn k'oc
hI'sd ir;s ion
laN 'B^a 'jnddi na-^a Nnni 'B'UK'
^om:
s'ob'
K'ajnri'
•'Drrrn na^nt:
na
n^nsN
K'n^it^
(5)
nbxDiDNioN tox
k'hj
.
.
.'.
Knns
(3) kjin j^
nyrs iiDann (4)
'sijn
nn
.
.
sniDN
[sn]iDx
;»
.
.
"ibbn
.
tci
snal^nt:
h^kd
px
^^ vaoa rna '.nxni
(6)
Translation Salvation from
Heaven be
for
Hindu bath Mahlaphta,
be saved by the love of Heaven from Fever (?)
Amen,
(3)
Salvation from
that she
and from Sweating, from
?)
Selah.
Heaven be
cease from her disturbing
Amen, Amen,
(
(2)
for
Kaki bath Mahlaphta (4) that there
Dreams and
the
evil
Spirit
and
evil
Satans.
Selah, Hallelui.
Salvation (5)
for Zarinkas bath Mahlaphta, that she be saved by the
love of Heaven, to wit Zarinkas, that she bring to the birth her child
Amen, Amen, Amen, Selah
Commentary
A
charm for three daughters of a
names
severally
3,
i.
2.
general
and
specific maladies.
nin: the same name appears
1.
38:
and for
e.
in
The
40: 14;
woman, made out
in
their
misspellings are numerous. it is
hypocoristic of sn'njn
"Indian woman."
Nn'CN
name
n. b.
certain
is
doubtless fever, in neo-Syriac ^= malarial fever, cf. the
for fever with the Jews, NntfN (Preuss, Bib.-talm. Med.,, 184),
the disease asu in Assyrian, Kiichler, Beitrage, 131, 197.
next word the root kind of fever.
NTS
suggests a sweating disease.
In general see above,
p.
(205)
93
f.
NJIN
For the
may be another
UNIVERSITY MUSEUM.
206
''pap:
3.
cited
by Budge
may
is
in a Syriac
biography of
in his edition of
occurs
as
Rabban Hormizd
The Book of Governors,
i,
that (c.
p. clxiv.
of
an
600),
Our
probably the Syriac kaka, "pelican," while the Egyptian name
represent
Smith,
The name
also in Hyvernat's bowl.
Egyptian sorceress
word
BABYLONIAN SECTION.
col.
kuk^
(for a similar adoption of this Greek word, see Payne
3709).
4.
For the "disturbing dreams,"
5.
Zarinkas: cited by Justi, p. 382.
see p. 82.
No. 25 (CBS 16009)
pnm]na I'ri'oi
nn
\)n'
(2)
p33
ti3-ip''i
D^p
ina^-iDi
nica
mca
niB'
n' pntJD'a
[!>35']
Di)!;
pnun nnan
pDoen
KmosS'
lOK loK
nns
nDD[is<]
[nj]3ni n'nn'Kii
.
pn'on p33
iin^
nno'j
dib'3
ijy
nin'
nnoe'
.
imnoo •'b^a namn^ Din^
nn« ina .
.
n'
.
tai
mni
pnm Kmosa
[r\]rf2
in Kcr
in 't3KD
'•\p
^'k^'j^db' ni)
Dsnts'
'sisn D't?
(6)
n^nua
ide'
i'N'n'
o^ab D^ano tin''
(7)
pnanc's
n^tf D'JsiKn ba by J?i i'Di
iip£ii
na 'nu pnn^
^['ni n'{?
cnip id
pi
tin
Kni[DN]
to
'cma
'o n^oK-n
^^ki
in
(3)
i?.
^dkd in Mnui' niot?
nnxi'i
n^sK^s lu^x n^^s oema'
r\:>yp'i
b'^bib^
rnn
pni' 5?
lonri Kn [pn]^3T I'R'Br (4)
htutk snn na
prtD
(5)
prs sb'^n 'n nnjmi
'B'J's Sidii
Translation Salvation from
Heaven
his wife, that there vanish
for Guroi bar Tati
from them
dead
them
— from
here,
and
contentions of
who
shall
them, Hadarbadii bar
them
all.
Behold,
names
and so
all
Yhwh
[Arjmasa Metatron Yah,
his sons
and daughters and
all
..
the
on account
in the
name
These are the angels who bring
They (6)
the children of men.
In the
call thee, Sasangiel,
come and go forth
will
with the salvation of this house and property and dwelling of
b.
become
(3)
Blessed art thou,
(4) Yophiel thy name, Yehiel they
of Tigin, Trigis, Balbis, Sabgas, Sadrapas. salvation to
dead,
approach (2) and are found to be (actually)
send (to)
name of
Yhwh,
Demons and
these you are kept and these are kept (from you).
name: Thouof the
shall
and for Ahath bath Doda dw[elling the
Whoever here has
Devjils by the mercy of Heaven. alive to
in their
the people in his house
T. from this day even for the sphere of eternity.
— (7)
his,
and of
of this Guroi
Amen, Amen,
Selah,
Halleluia.
Commentary The
inscription
is
tion of family ghosts.
of interest because In this respect
it is
Wohlstein's bowl, no. 2417; see above
(207)
it
is
to be
p. 82.
directed against the appari-
compared with No. 39 and
.
UNIVERSITY MUSEUM.
208
'1")13
1
jmi3
89)
(ii,
by
identified
:
The Seder ha-Doroth
lists
a new-Persian form of Waroe.
Justi, p. 356, as
a
number of Talmudic persons named
famous Syriac martyr Gurias
also a
;
BABYLONIAN SECTION.
Apart
recorded.
is
and
N'llJ
from the Persian hypocoristic ending, the word could be explained from the Semitic
^5n1J
(
Cf. also the Palmyrene
Syriac, "whelp").
,
Tata
'tSND:
name found
a feminine
is
in Syriac, in
theca Orientalis and Wright's Catalogue of the British
Smith,
Cf. snsn, 39:
1456.
col.
'Vx,
2.
'^S,
and n^'N
similar cases cited to 8: ''"inD''3,
Lidz-
,
imnD'3:
2,
1.
—
Hebrew
if
them
cause
to
to
Asseman's Biblio-
Museum;
see
Payne
8.
5: the
Aramaic pronoun with
loss of
t.
cf.
not a Hebraism.
Nifals with Aramaic inflection.
naiTn^ Oin^ n^C: the idea apparently dead
S113
Handbuch, 249.
barski,
cease
is
that a
their contentions
then one of these departed spirits
(}in'3n) with the living,
The name
named.
is
message be sent to the
is
not recognizable
as a proper name, and evidently, as in Wohlstein's bowl, referred to above, it is
a fancy name. (There 4. bx'BV
:
One
with Metatron, and,
Law.
of the
'Br
is
we have such names
of the
a
six
angels
in
Schwab, Vocab.,
in
as Yodid,
Muth, Dabti,
Targ. Jer. to Dt. 34:
145, a companion of
Talmudic surrogate for
nin'',
6,
M. and
Ith.)
along prince
see Blau, Zauberivesen,
131-
^X'm or ^Kinv
known.
cf.
Sxinv Schwab,
p.
141.
The
following
name
These angels are invoked as phases or names of Deity;
Hermes-Metatron
:
is
un-
cf. p. 58.
for the identification, see to 2: 2; here identified
with Yah. 5
They
.
These magical words are mystical names of the angels
;
see p. 97.
are dominated by sibilant terminations for which see p. 60.
n'sspo: Mandaic plural spelling. 6.
pn'
7.
d55J?
=
tins'.
^'bj
:
cf.
Syriac
NnJC,
SJ3t
br J also of a ;
cycle.
:
(CBS
No. 26
motyo
riKi
1VD' '"' 12
(2)
ur' '"'
'?y\
3997) '"' U'ni'N "'i iisiB"
nnx
's ^v
ya^
netr •"'^ nyr laon (3) "" nvr iddh bn '"' los'i nt^D la'"" '2 ~fl Rnc'ia xnn (4) tijs riT-nsi m^DN 3in b'ko ^vid iin nr »'?n D^I'tJ'Ti'a Tnun Kin..n na TsmJEXiK sini 'cno ^3 nun'sna!' tin!' irnrrn k> Kna^pn Kn'^ibi Kn'j? ba si'i nnvtri nnvB' ijsa xiJi, lavi tf'an 1533 v!?\ nb^b^ ab) aou kS) (5) '"'
'DH'
-[2
.
.
N'Ta
.
i'j;
K1 iDDITTI lEDI '3110121
ddo'x
'an
K:o''e'a
n^sn
imn
(7)
nim^K « sb
'.aia
»b
3ini
.
.
.
.
pn^'X
"Jft
p'c
po^j
iin^a'j"'!'
x'^va
a
N'Tj;
panan
nB"x NJfa.K
pa'o ithb-ski
ntr
(8)
'DDiJ "^IpCn IinifilP [D (6)
soa
''nB'''K
iT-nan m^.vn ova
k^
n,Trii
Translation "Hear, Israel:
mouth of
YYYY
they marched to the
YYYY
Y\'YY
The observance
Yhwh
"According to the
"And
YYYY
YYYY who
said
.dora, (5) neither
by day nor by
evil
Mame
Spirit,
and
night, nor at
and mighty
this
their presence
their wives
[I
Lilith,
Ispandarmed bath
any evening or morning,
nor at any time whatsoever, nor at any seasons whatsoever.
of dismissal.
Satan
to
chose Jerusalem.
brand plucked from the fire?"
that thou appear not to Berik-Yahbeh bar
from
YYYY
they observed according
rebuke thee,
Again, bound and held art thou, (4)
H.
YYYY."
YYYY
of
through Moses."
rebuke (3) thee, Satan,
Is not this a
one
is
they encamped, and according to the mouth of
(2).
word of
God
our
But
flee
(6)
and take thy divorce and thy separation and thy writ
have divorced]
and return not
thee, [even as
(to them).
(7,
demons write] divorces for
8)
Commentary This charm, against the
from the still
Scriptures.
The
evil Lihth, is
first is
introduced by three quotations
the opening sentence of the
Shemd, which
remains the contents of the Mezuzoth, or house phylacteries of the (209)
—
—
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
210
The
Jews.
other two have occurred in previous texts
two
ately the last
merely reproduced here the evident characters.
forms as
see 5
Unfortun-
5.
:
In
have
I
segments of the
the
bottom of the bowl appear words, some of which are forms
circle at the
of the divine I. "":
;
broken and obscure to be read.
lines are too
Names
for nirlv
W and
in% ns^S; also llS'S (?) and in^s^ (?)
n'',
Cf. the
common
scribal abbreviation, " or "'; also such
Schwab O.
l"i, in
ne'D 13: for T3, as in No. 5.
it is
3.
3in: cf. 2:
4.
n^airana: there
I.
no doubt as to the reading of
is
The second and
remarkable enough.
which was an ordinary
divine component of
[n']3n3, or
[n']3"i3,
this
name and the name
[n']3n3, has been expanded
so as to give the awful pronunciation of the Ineffable
We
Name.
cannot
suppose that the name was thus ordinarily spelt or pronounced, but the scribe has taken client's
tion ff.),
name.
it
upon himself
Here then
is
to give this interpretation
a clear survival of the ancient magical significa-
and use of the personal name
n>
—would
nunciation was xxiv, 152).
hardly be used to represent
Yahwe, not
The
"Im Namen Jesu," 159 name itself. It may be retorted
(cf. Heitmiiller,
as also of the pronunciation of the
that
e
and that the original pro-
e,
(see Arnold's valuable discussion,
latter thesis is right,
but
I
loi?
have not found a case of
would vocalize as Yose.
la^v.
Further, in the
Greek magical term
«j^v
be further proof for
v
ZATW,
we have
5,
:
'
and
^BV
(citing Paris Pap.
11.
I
which he
iv,
27,
but adduces
e,
identifies
with the
This would
1896, 2746).
As
in the current magical pronunciation.
for
IT-
not only the masc. pron. suffix for a parallel but also the
plural -e represented in the
25
various
Talmud (Sank. 56a) nov
Blau (Zauberzvesen, 131) objects to
from the Mishna, Sukk. 45a, the surrogate
-e,
among
occurs several times (Deissmann, Bibelstudien, 7),' although
appears as a surrogate for the Name, which Dietrich,
=
JBL,
think that the tradition repre-
sented here connects with the Hellenistic magic, in which,
forms,
cni'S') of his
(
also the proper
same way
in
some of our
texts,
e.
g.
9:
name rrmi 31:2.
Also on an Abraxas gem, see Diet, de I'archiclogie chretienne,
i,
141.
6,
12:
i,
J. A.
it
was published
which called
forth
but
assents),
16,
Museum
in the
some private
no better
possible explanation in the
my
INCANTATION TEXTS.
211
A
can find no other interpretation of this unique name-form.
I
upon
—ARAMAIC
MONTGOMERY
Journal of the University, 1910 no.
from scholars
criticisms
explanation rrarr'
has
been
noticed to 7: 8?).
paper "Some Early Amulets from Palestine,"
nun'
is
note
apparently to be read for the divine
offered.
In the
JAOS,
Name,
2,
(along with there
(Is first
a
amulet in
1911, 272, fine
a proof of western
connections for the present form.
TonnjsV'K: I,
where
it
was
cf.
Glossary
first
B
for other forms.
recognized by Levy,
The name
ZDMG,
interpretation (as Spenta-Armaita, a daughter of
ix,
occurs in Ellis
470, 486,
by G. Hoffmann, "Ausziige aus syrischen Aden," Abhandlungen d.
Morgenlandes, 1880, 128; see also
Prof.
Kent suggests
Personennamen, 8.
to
112.
KJtD'E'Si: cf.
2:
5.
me
Justi, p. 308.
comparison with
its
correct
Ahuramazda) being given f. d.
Kundc
For the mother's name
''EpudSupof,
see
Fick,
Griech.
Kim
iriirK
KvnKi
pri'Dn
iTia
'HDip
3in pab xjo'tj-B Kin'
nnJit^N
WJn nam
"13
iJT'T'^ ib'^S'i
RnK'I"5'3 .
.
.
113l5
'31
HD
Kja^tTK NJK3
nnu
s'dk
kui sDsnsi
IHTD
n
"i^
xit^'abi
(5)
smnj
'vt
B'33'o^n
iiia'D
la-i'V kjs ''hu (7)
m'D miD
DVTO
tin''Dn
(8)
kbb'^nsi
wrrno
xnaE' in'i'y
mioy
bv\
dhd
(10)
n^irs (11) pn3 ri'ws rr'^tN in:it's 13 intt' kjk
naiD naio
I'o'p no nnK3p'j nnNnnD'S3
rryja
(6)
pn'on crro 3in srjn in^v^T
(9)
sji'ns
'b'na
xt^n!'
KJK 3in nn'3 n'3
ti2Tn bv xjirnsT Knoinsi
«-iiD
ine^a
^kjd3 iinn
^a'^a
nnjnr's
ns 'B'sjt
nnsiox
(2)
Knx'va 'naip3
(4)
"aaib'ynai
«j3'8j xriB'p
.[p^
NnKB"3 'nm
'^3
k3-i
»b'?'2i
nnoK nna
]inb
1H1VV »:h iiyi
^omn
sisn tsnn w^ni
ny^a dnt
Kpn NSK"S3
»:'?•']»
16041)
K^nsT 'napip K^insi
n'?)'2
K^'OB'
(CBS
SJN
TinnT'K 13 (3) iKin' K^DT
No. 27
bjn
nnN'jTt
n3n n3na3 KnNE"3 pn'bv
Commentary After the introductory appeal, "In thy name, etc.,
the inscription for lines 2b-ii
is
13-24, are so mutilated or obscure, that I can
There are a few
I
in
1.
9,
6.
2.
This
The remaining
lines,
7.
laid the
ban upon Hermon
2.
In
1.
his wife
;
cf
.
is
my
Merduch
There they are the subjects of the charm,
here Yezidad operates magic in his of the charm in No.
one
texts, this
considerable variation in text
The same Yezidad bar Izdanduch and
bath Banai, appear in No.
No.
make out but few connected
between the parallel
The most
where the sorcerer says that he
note to 2:
salvations,"
do not present them.
slight differences
being probably more correct.
Lord of
practically identical with
portion does not need translation and commentary.
passages in them, and hence
O
own name.
8 the wife
also takes
(212)
Cf. the mutual character
up the exorcism.
.
No. 28 (CBS 2972)
.
.
wuan^K
bv k!"S
.
KB'oiB'
npn
'JJjr
KnK''3nnNi ^nn iudj (3)
«'n (4)
3 bv iiino-iBT
nn] nnK nna
.....['J
jinn-iD 'n^'x
nn
snom mi
»b
.
.
.
.
rT'n''^3
n^^s k"tiji }SbtoD
[.
.
.nijK]
pxnn ^y
n i>n2 xrinm
(5)
Kntny na^bnn
33nK"3i
(2)
nb'J'N 121 n'.^J???^
[i]inj'
in'nB"JT iv 'idis na
nariK'^ji
po ppDs
K-it3'pi n'n'is
"m
pox ^rsnj na nns inn
:b'T3
k^ »^'?v
iironBTi
mm
nxmB'
ni^nan
nsK^a i'S'an'n n^atrn
nctj-m
p»N
p-sK
'3i
pni>i3
Translation
O
In thy name, the account of
Anur
Lord of heaven and .
.
.
Appointed
earth.
bowl to
this
is
bar Parkoi, that he be inflamed and kindled and
Amen.
burn (2) after Ahath bath Nebazak.
Everlasting presses which have only been pressed upon (?)
man
(3) Take
in his heart.
hast sprinkled upon b. P. until that
and
in lust
and hot herbs
them and the
and peppers
(?), mtlln
hrk,
?)
them upon
he be inflamed and burn after Ahath
and
call
b.
the gods, the lords of
all
sunwort
charm
his
name of DHbat
Anur
this
.
.
N
in the mysteries of love, in order that
of the angel Rahmiel and in the
a
of love which thou (?)
rites
(4) She shall sprinkle
take pieces from his heart and the
name
(
which they
name
(5) (
?)
In the
.
the passionate,
Amen, Amen,
the mysteries.
Commentary
A
—such
love-charm
esting bowl.
It
is
the import of this sadly mutilated but inter-
belongs to the same class of magic as No. 13, but
we find a charm passionate woman to bring
is
more
romantic, for there
for a childless, neglected wife, here
one for a
her lover to her side.
of a bowl for such a defixio see above
p. 44.
(213)
The
first
copyist
For the use
was
able to
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
214
read more than
can now,
I
cracked and then repaired.
So far
as the text
is
was
as, since it
The lacunae
crum
to be scattered
is
in the text are tantalizing.
Some
evidently used, for "his heart
is
is
praxis
to be torn in pieces,"
name
is
n. b.
For
note as to magical manipulation.
knowledge of
classical
later
we have mere
Cant. 7: 14) without any
flf..
Jewish use, see the numerous
and Hellenistic
Of
field
1906-7.
we have most
that
course Theocritus's second Idyll comes
which the love-lorn maiden
with adjurations of Hecate.
fire
Zauber-
amatory magic, and the connections of the present text
this
are found in that direction. to mind, in
his
Thompson, "Folk Lore of Mossoul," PSBA,
from the
is
in
In the Old Testament
references to this aphrodisiac {Gen. 30: 14
it
this
the recitation of Bible verses over the love-
apple, p. 52, n. 2 (with literature).
But
and on
to be formally pronounced.
Blau has collected the Talmudic material on philtres
philtres prescribed in
parties
described, a simula-
is
some kind of salad of hot herbs expressive of
love's passion, while the beloved's
wesen, 24, 52, 158, 167;
bowl has been
charm which names the two
legible, the
adjures the passion of the beloved.
image
in his hands, the
For
casts the various philtres into the
may
this classical field I
refer to the
monograph of O. Hirschfeld, De incantamentis
et devinctionibus amatorii.%
apud Graecos Romanosque (Ratisbon, 1863)
see p. 42
;
for aphrodisiac
herbs; also see section 8 (p. 233) of Abt, Die Apologie des Apuleius. In the magical papyri numerous erotic incantations are preserved, in the Paris
xxxvi,
1.
Papyrus
2622
N. Africa,
xli, p.
flf.,
of these charms
in
is
—buried
Wessely, Vienna Denkschriften 52,
1.
976
in a
necropolis, just as our it
271 to
;
tabellae,
Blau, op.
no. cit.
271
;
bowl was buried
*
I
this
tabellas, p. xvii
96; Wiinsch, Ant. Fluchtafeln, no.
Hellenistic
may add now
Bleitafein,"
in
in
the
;
Audollent, Defix-
Deissmann, Bibelstudien, 21, and Bible Studies, 5.
have specially pointed out the Jewish connection of
between
Hadrumetum,
has been since frequently published:
Wiinsch, CIA, App. continens defixionum
ionum
e. g.
Class,
But the most graceful and famous
that inscribed on a lead plate found at
First edited by Maspero,
earth.
flf.'
hist.-phil.
charm and our bowl we
find
It is
Blau's merit
this text.
Now,
an almost
literal
Aegypten auf
zwei
Sitsungsberichle of the Heidelberg Academy, phil.-hist. Class,
1910,
F. Boll, "Griechischer
Liebeszauber
aus
—ARAMAIC
MONTGOMERY
J. A.
INCANTATION TEXTS.
216
correspondence in the trinity of terms for the passion adjured in the lover.
With our invocation after" the
ipuvra /iaiv6fuvov (laaavi^o/ievov ^ Or
paa. aypvTzvovvra
—
Scly
May X
:
K.
come
iv
do naught
(pMaKoi epurt
TTj
4 there
1.
is difficult
to determine.
of both these texts
For charm
Our
of
by
1908,
man
a
whom
with
praxis
the
Algiers,
text,
more simple
cited
is
of
253
should
:
The
the most notable western example.
it
is
its
solemn formulas
to be noticed,
is
eligible
not at
all
for the
Jewish
in
original type than the African charm.
our
text
Magie
Doutte,
p.
i,
Greek rather than Semitic; but the fame of
is
Jewish magic appears to have made
religion, is of
1.
Greek connections.
the eastern representative of the philtres
is
of which the North African text
desires of passion.
ayawijaa arcpyovaa
how much Grecian, the Hadrumetum tablet is, it Our text shows manifest ties with the love-magic
Jewish,
of the Hellenistic world and
spirit
probably
this
while the formula "to the name,"
2, indicate
1.
or
an echo of Domitiana's wish that he
is
Kal em-^vfiia,
,
above by Wes-
cited
Trp6q fie rbv Selva Tr'hjpoifiopovaa
until kX'Sovaa
and the use of "heart,"
How much
With
repetitions like those in our texts.
Also in our
1.
T.
epi>vTa /iaiv6/ievov PaaaviCi/ievov
compare the second of the charms
technical formula
cfie,
"be enflamed and kindled and burn
compare the longing of the Greek maiden Domitiana that
girl,
her lover come ip.
man
that the
may compare
I et
procure
the
love-
dans I'Afnque du Nord,
religion
"A woman who
Moorish
a
wishes
following
to
from
materials
she has never eaten: coriander, caraway,
gum
gain
the
love
neighbors
of terebinth, lime,
cummin, verdegris, myrrh, some blood of an animal whose throat has been cut, is
and a piece of a broom hailing from a cemetery.
one after another into the
bring him mad!
O
fire
speaking these words:
wakeful
in
kindle the
disquietude fire
I
O
of his heart!
I
and
.
!
O
coriander,
O
O
white lime, make his heart
cummin, bring him possessed
!
O
verdegris,
myrrh, make him spend a frightful night!
blood of the victim, lead him panting! side."
O
caraway, bring him wandering without success!
mastic, raise in his heart anguish and tears
O
a dark night she
go into the country with a lighted brazier and throw these different
to
articles
my
On
O
cemetery broom, bring him to
Etc,
n'OB"!)
=
«'r
I"*
bvona.
and see Heitmiiller, "Im Natnen Jesu," 95 flF., Zueignung an eine Person
his definition of the phrase as indicating "die
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
216
unter irgend welchem Gebrauch ihres
As he shows,
loo-iio).
Cf. also Bohmer,
Septuagintal.
2.
'Caa:
HKibv
noun
the
a moulded
(
caa,
Das
not
is
"Im Namen,"
biblische
at length, pp.
Semitic or even 4.
For
sense.
Kobv might be read, the reference could be to
If
i.
and
(p. 107,
words without any certain
translate the
I
see to 7:
'3
Namens"
usage before us
the
"press")
figure
representing
the lover.
Below
in
1.
4
name may have contained "image of," or the the line is most obscure. The "heart" (also 1. 5)
the space before the man's
The
like.
latter part of
This
appears as the seat of sexual affection.
is
a Greek usage, not Semitic
Hebrew phrase a? bj! tyi, used object). See Andry, Le coeur, 5, for
(with the possible exception of the
five
woman
the
times with a
as
Greek idea of the heart
the
amatory organ,
as the
P. 17 he quotes a Spanish Arabic poet
use.
wounded
to the heart, but the
translate the ppl.
I
3.
metaphor
is
15
p.
who
ff.,
for the late Semitic
speaks gallantly of being
that of a mortal wound.'
raoj, as also
1.
5,
as imperatives; cf.
clue
is
given by S'nu («'-
TpDB
Rabbinic and Syriac usage. 01 Tin:
=
this
list
of
aphrodisiacs
ending, as in Mandaic), which
pi.
col.
to
2303)
;
its
is
the
the piper candidus (Payne Smith,
pungency was evidently regarded as possessing
Then
and symbolism.
JMi, if the reading be correct,
erotic
power
and KH'^nnN are
to be
mn, "burn." SCO'C '33j; May ]b?QKi be mushrooms? doubtless hes in the same circle of ideas. Loew's Aramdische Pflanzennamen does not contain these words. The
way from
explained in the same
"rites of love" are the
4. nsn-'B':
I
5
n^yh fO rpDE
.
phrase
a' a
is
Ttfi,
magical practices.
compare Syriac
ness"; the ending
their roots,
KDiJn'E'
{sub
nitr).
"boldness, lascivious-
for ay a? :
'D
a noun, or
better
a
ppl.
like paDJ,
1.
3.
The
simplest interpreted as a reference to the lady's slowly tearing to
pieces the facsimile of her lover's heart, with the intent that he perish of
love
'
;
cf again Theocritus's second Idyll. .
Cf. the phrase quoted in Lane's Dictionary, 782: "she has overturned
and torn
my
midriflf."
my
heart
J. A.
MONTGOMERY
n'iian: the lover's
name
—ARAMAIC
is
INCANTATION TEXTS.
217
For the angel Rahmiel
to be pronounced.
see to No. 13.
riT^T
:
one of the Mandaic forms of Dilbat, a name of the Babylonian
see Brandt,
Mand.
Bahlul as na^n.'
Schr., 45, 85
For
;
Hesychius as
also in
this form, see Noldeke,,
Babylonian use see Jensen, Kosmologie,
ZA, The
Jastrow, priate.
1908, 155. epithet
As
Nnrty
For the Mandaic forms,
Venus.
Ishtar, especially in her stellar capacity as
^ele^ar,
Mand. Gram. and the
18,
and
recalls
38: 7)
is
raging
goddess, whether of war, in Assyria, or of love, in the Izdubhar epic.
same epithet became the old Arabian name of the morning-star, (Wellhausen Skizzen,
W.
iii, 41, Noldeke,
ZDMG,
R. Smith, Rel. Sent., 57).
;
and Tvmne'y (Lidzbarski, Handbuch, 347
f.).
'
So
also to be explained r\tht in
xli,
cf
.
the
Schwab, Vocab.,
403.
The
al-'uzza.
710, the identification
The Edessene
the morning-star, Lagrange, £tudes,' 135
by
appro-
the Babylonian ezzu, a
frequent epithet of gods, while Ishtar especially appears as the
denied by
Bar
latest discussion
the goddess of love her patronage (cf.
in
For the
§ 25.
nj?
was
originally
Aramaic names
NTVinC'v
No. 29 (CBS 16055) ppsi
n'''n
n3 trosrinb
jtrK-i
to
nn
itrs-i
[B'usna
(3)
D^nni
(5)
nn^a in n^a lo nj'c nnpjvi
nvTD
tru
p'^
(6)
(7)
Nn[B']u
VP-'^
woi;:
SJo^pDi NJn^Ji KjavDi KJWB'ei
Nn^N n^ns it's n^ns (11) n^D^'yi
o'lpHB-'i'
sm
sna^j
u
'pn»'
SHI'S
IV'^'J
IK'S (4)
!tVP
ri^'^
msnv mnn n'oca nycp
nmn
ki3t Kn:2i sn^anDi sns'p
nc
pb"b' na 'SE'i'm normal n'n'an 'i'''^
yja vjj'k didip xirp.
nji3[t (10)
iin'oti'
n^Dim smos
b:i
na
sin nnaiyi'i nTiun'ni'i n'nanni'i
io
n'ocj'n
SHI'S sin las'
ninu
.
(9)
.
n^-isit
k!)!! ii]n^D65'
m rpi
ra rp yp rn ra
n
tpna
nin' (2)
fi^Kn f»"D i^yac n^iD
'aiDi
'b^a 'J3 n'ts'i «3t3i ki.d
'?:>•[
'Wp
I'sj-u
lai
stc
as
B''':snai'
t^n^b-'b)
k^si'j
•'E'tti
.
na
V>^t<''
sjysB'a
[ii3'i'y]
Kmos^ nisov
irpi
KantsDKT 'sia
ppnm
pt!"3
r;T'E'3i
(8)
;3n
]
p^'^v
nsiva sai
(12)
b
ipno
Translation [This bowl
is
name
appointed in the
for Metanis b. R.,
house, from evil
—an
And bound
for Metanis b. R.
Lilith
Sebaoth for the
amulet
in the
and
(4)
name
Yhwh
of
Sebaoth
(6) from her, from her children, from her
her dwelling, are the
all
and the decent
Yhwh
(3) bath Resan
salvation [and sealing? of Metanis]
sealed (5)
of?] (2)
evil
Plagues and
evil
and the Necklace-spirits and
.
Demons and .
and Tormentors and the Hags of the wild and Impurities and Epilepsy
We
adjure you
whatsoever
(8)
dwelling of Haliphai bar Sissin
all
have mentioned and whose names
and adjure and make
name
of
MW,
the great God,
whose throne
.
.
evil
fast
of KS, SS,
Mesoah is
his
?).
thing lodges in the house and
.
.
.
Lili,
and the
Goblins and evil Injurers whose names
have not] (10) mentioned:
[I
and bind and make
fast (sic)
MS, BS, KS, KS, BS name.
(
and Darsi the foreigner and Astroba
Leprosy, Plague, Stroke, the kindly and
(9)
Demons, ghostly Shades, and I
.
the
Menstruation
.
He
is
(318)
exorcise in the
(11) I-am-that-I-am,
God, the Lord of
established between the ethers
I
upon you,
and
all
his eternity
Salvation,
(world?)
J. A.
MONTGOMERY
is
established for
in
him and
ARAMAIC INCANTATION TEXTS.
Yhwh
(12) in
He
his service.
and for
his praise
219
and the
faith
the great, the mighty God.
is
Commentary
A
charm made out
two
for
and her household, and (2) for several men and
These may be lodgers
The
"foreigner."
the
in
praises are dwelt I
is
upon
in
is in
name
the
woman
house and
One
Metanis quarters.
men
of the
is
a
superior to that of the
is
Yhwh
of
a
Sebaoth alone, whose
almost liturgical fashion.
The charm appears
.
their
woman's house.
tone of piety in the charm
other texts; the incantation
(i)
different parties,
to
Most of
have a double introduction.
11.
3,
4
unintelligible.
5.
One
B"JKno:?— tC'Si: possibly the
is
parallel
father's
name, Syriac SJE'sn, "prince."
tempted to compare the name of the famous Roxane; the masc.
=
Roxanes
Persian Rosan, Justi,
p.
But the
262.
should be
indicated. 6. m'B'31
'3
h: see above,
developed into a distinct species. 7.
SDS'a: Syriac kepsa.
n3
sIjs'J
Talmud see
D'^'SJ
Griinbaum
may
in
sn33:
cf.
17:
3.
—
1.
9.
'DID: Syriac kdixd.
the context, of abortion.
p is a demon of nervous ZDMG, xxxi, 332 for some
was a most common
be euphemistic and then have
Cf. the epithet S3St3 in
— Ki3T
one might think,
:
'3
p. 76.
But
in the
trouble or epilepsy, Bekor. 44b;
discussion of the word.
Epilepsy
disease in antiquity; n. b. the miracles in the
Testament, and for the Hellenic world
daemonismo, 57: often equivalent to
New
Tambornino, De antiquorum
cf.
insanity.
It
has been generally sup-
posed that the Jews were particularly subject to this disease; M. Fishberg in
The Jews, London and New York,
191
nervous pathology of the race (chap. xv).
1,
denies this, but admits the
Cf. 16: 8 for another disease
cited in Bekor. 44.
8.
rrrm: alongside of
'"I'l,
1.
6; the form appears in the Syriac and
Mandaic bowls.
=
'KD'^n
PB^C
:
cf.
Palmyrene 'Bvn the Persian
(
;
?)
for signification, cf.
names
Sisines,
xna^no.
Sisinnios, Sisoi, Justi, p.
303; on the etymology of Sisines see Noldeke, Pers. Studien, 404, no.
i.
names
Cf. the Jewish
Pognon B (where
rcjJB')
Also
N3i-it3DK is evidently
Zohar, Eisenmenger,
.
.
Of
name
"fin
ii,
we
Talmud,
f.
Also in
—mother or father?
of the parent
only that he
learn
of
Adam
is
a
Is
foreigner.
are called
ms
'33 'yJ3 in
the
422.
for this formation, see Levias,
in the Bab.
348
ii,
a Greek name.
demon offspring
9. VJ^N: the
:
the
it is
an additional name?
DiDin
and NJCB', Seder ha-Doroth,
NtT'E'
KTtJ'
.
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
220
975.
§
For
Grammar
similar
of the Aramaic Idiom
eruptive
diseases
named
in
these texts, see p. 93. N^'L3
Cf. the
•'J3:
'3^0,
epithet of the goblins;
Targ. Cant. 3
The lacuna 10.
At
at
:
Rabb.
vhwi
,
Syr.
tella,
"shadow."
8, etc.
end of the
line is supplied
For the dominance of
by help of 14
sibilants in these magical
:
6.
words
cf. p. 60.
the begining and end of the series are characters enclosed in square
lines.
11.
Hebrew
'3: for
—probably
D''i5ntJ'
12.
p3, as also in the
:
:
There follows a lapse
into
a citation.
one of the seven heavens of Kabbalism.
rT'n3cnn
nn3lj;
Talmud.
it
is
:
for iTnn3Enn?
strange to find this
true worship in a Jewish text
word of magical connotation used of
(CBS
No. 30 Tmnja''D'K
p
KJOKD
nn
wnnpjNi Kn3n sn'!"^
nnn
wb nu
«n
ikt
PB'u pnn
Kmx
(2) "i3 t3:B'nj'n:''i
JO (3) NTI31 KIK'
Ki[n]D sjmh
ID
10
B^astf lo
«Q^'^D^
sioin
sn^JTr
nm
fis
srscN Nn "m sn^n nnsnoi
la
Kin
iO
id
16096)
n[3]
'iat:''D
pB'u pnn
id
k"3
id «';d (5)
ii^n
-ini
.
.
sna^pj
id
sn'^''^
sian KJNry
Nrr'jnDxn KJ^y xnapj (4)
kj'-j;
cinni idk
xnut kid nih pB"3
id
ntrnKHN
ntj-a
b'n
nnu-sr kid xin
id
Translation
Bound and
and the
sealed are the house
of this Ispiza bar Arha,
life
and Yandundisnat bar (2) Ispandarmed, and
.
.
the Devil, the Satan, the male
Lilith,
the
evil
Spirits,
female; the Eye of
man
impious (or)
the
Demon
(3) the female
the lilith-Spirit male or
Amulet-spirit,
woman;
(4)
from the
bath Simkoi,
.
Sun and Heat, from
Eye of contumely;
which looks right into the heart; the mystery which belongs
the
Eye
to the evil
Potency, that impious lord; from the evil hateful Potency; from disturbing Vision; from evil Spirits; from that impious Lord, in the
name
of
Commentary
A
charm
and demons. difficult,
the
for
two men and a woman from
The writer
inscription
and
the
"1
,
the
word
ID,
I. -IDK:
for
WBC^K
cf.
i: 3.
:
(tJSDK
where a
finial is
n.
b.
the
D,
which often consists of but two
8<
upright strokes, and the use of one form for internal and in the
particularly
script
very individual chirography;
using a
the non-distinction of 1 and
illiterate
is
certain specified diseases
finial
3
except
used.
TDK. the Syriac
occurs in
tatJ'K
(Aspaz)
Myhrman,
1.
i,
(321)
to
for the
which
Hebrew I
cite
TJStJ'K
the
in
Dan.
Babylonian
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
222
The
Aspazanda.).
May
it
so the most likely reading of the name.
:
''13D'D
the
C"D^5t^':
which also
iirst
=
KtiV, see Noldeke,
xxxi, 251
is
Mand. Gram.,
§
Cf. the unabashed
rhymes.
Or
sense of
"name"?
NJsrv
:
—
nn:
p. 294.
demon
the
"'I'lD atop,
=
XD'a
evil genius.
Cf. Ps. 121: 6, 91:
42.
Sun,"
for "the
spelling
regarded as an
(cf.
1.
and see
6,
of the midday sun,
3), or intended for assonance with
the
e.
i.
N. T.
cf.
named
produce
Samaritan literature to
spellings in
there a play on the roots,
is
Nn''^''ij
Mandaic
Greek
in a
^eifteiKoc
f.
KTST: an error for sian Nna'p:.
the
is
religion
Grunbaum's discussion of the
ZDMG,
Cf.
Persian simikos, "silver"; Justi,
word
Mandaic
in the
uncertain.
are
characters
the
:
from the Don,
inscription NC'3i
the biblical Arah, a post-exilic name.
cf.
:
t23C"13ny
3.
and S'3rBE"N "steward."
"house,"
is
be an abbreviated form of the latter word?'
KmN 2.
XTSCN
Persian
and 3p3 being used
"i3T
in the
spirits.
Trveiiia Haifiovo^.
There follows a
the last two letters are dittography.
of
list
various kinds of "evil eye," for which see p. 86. 4.
xry: so the most
NrT'jnDNn
likely reading;
cf.
end, Ki'V
Lidz. 4,
NJsnDin (?).
"The eye
that
sees
(or
of
those
that
within the heart"
see)
is
a
reference to the uncanny effect of the evil eye.
In what follows some corrections are necessary. rtr'a is
read E"3
-n
as farther on,
and correct
The
evidently a repetition of phrases.
the Rabbinic nin3(Joel,
At
the
=
Der Aberglaube,
lEnJC
end of
isn
C"3
i)'n
= im with
(like the
? 1.
NC"3
;
for
1.
5
24:
i,
80), the
New
yn
There
5.
) is
I'J)
power operating these psychological wondprs.
personification of the
NTiiD NJitn
'
KniJT to KniJiNt
Testament
the Cf.
dwdufif.
4.
comes a long
series of characters
which do not
appear to form words.
' According to Karmsedin's Lexicon, quoted by Payne-Smith under the latter word; in lingua Nahathaea est oecononius et viatorum exceptor, etc. Observe the accompanying name «ms.
No. 31 (CBS 9008) rue
nfm
pi"ne
(3)
nanjcDS la n^^mi sjm nnui
imB'21
(5)
nanJcDK
-i3
in^DK
ptir-:
i<::"3
sjm nnui
^3^K^
+++++ ++
ipnainj (7)
sjm fim
njD nt'ni nanjaDS 12 nrnxT
pax
piDjm
\'br\
nitya
in''nN'
i^onnai pi3j;o
i
nH
p-tB"j
(8)
m»
nx nx ns nKinty^ Knia
KnnjKi
(9)
nn^n lajn^ji Qinnnij
poK pas kkkkkkk
n'iJ'i'n nisD
nn'3 pi
xnoii'i (4) snijana
xol^^'ni
sn^nn^ xdn3
(6)
nriDS nn^^B'tJ' niK lana oyna d
xc^a
xnanni' «dx3 kjh iotd
(2)
iterz (10) Nai"ni
snaih Knb^^c nnu
jai
Translation This bowl
is
designated for the
sealing
(2)
iDadbeh bar Asmandiicht, (3) that from him and the Tormentor (4) and the Curse and the very
and confirmed,
fortified
(5)
corroborated,
of his
evil
the house of this
house
A.,
that
they
may
not lodge
NHRBTMW,
Yahihu (7)
YSHN'H,
S,
Charmed;
Dreams.
strengthened and sealed and
guarded are these bowls for the sealing (6) of the house of b.
may remove
this
together (with them). In the
Dahbeh
name
MRMR, 'oth Sasbiboth, Astar, (8) AAAAAAA, Amen, Amen,
MR'S,
Ah, Ah, Ah, Ahah,
of
Miita.
Selah,
Hallulia.
Sealed and guarded shall be the house (9) and wife and sons of this
Dadbeh
b.
A., that there
may remove from him and
mentor and the Curse and
evil
Dreams.
his
house the Tor-
Amen.
Commentary For a general discussion of the epigraphy and language of the
following
crosses in
1.
Syriac
bowls
(Nos.
31-37), see Introduction, § 6.
'l^
and
The
8 are the same as those which occur in the center "seals" of
these Syriac bowls. I.
this
pm:
cf.
8:
i,
and see to 3:
i.
(223)
UNIVERSITY MUSEUM.
224
2.
Dadbeh son of Asmanducht appears
the latter 3.
BABYLONIAN SECTION.
name appears
nrn
=
also in Nos. 12
and
16.
Here
in full Persian form, -diicht.
nrn: see to 4:
6.
4. pnTO: see to 4: 6. 5.
j'^'riD:
6.
lS''n8<^:
vowels; is
also
cf.
for 'no.-KDt« p^n with reference to the four duplicate bowls.
the
a
play
on the Tetragrammaton, with the three primary
magical
use
found, Paris Pap.,
1.
of
the
3019
ff.
seven vowels
in
Greek; there
anu
a
No. 32 (CBS 16086)
n^m nmi
nr^m TBmj2D''{<
12
Kin 13 (4) Kinin
Tavi siny Krpcn sron
wt3Di
Km
(5)
oiiy^T
KTanoT
Nirij'j
u
NTC nn^^j;
KJvb'J
}D
«-iunm
by
pnija
nnnjsii
nin« ninx
Iia'ijy
nn^[3 10]
nnoi D'nn
to inj;
iinjnni
iir[p2si']
s.psi
Ktsi'V
(9)
D-nCm] tdxi KT-anoia
TDK
3in nn
D'n[nn'j (11)
pcK pcK]
i>
31
HiTji KHDibi KB"3
i<-iiDi
nyisi
n'idb' (7)
sn'^^i
n^rrxT ^3 (lo)
ini
k^lj^i
nonx
b^
ari-bb)
Ditj'a
[ktk-
(6)
KB'-in]
noiid!)
ei^xn^si
niB-njaD-'K nn
n'[i3 Kb
aTin
B"3Dn'N pnjnm
xim
NJtaoi
[xj^un Sb'p
i<5i':si
h'H'
kj;
D'nnri'm Knoii'i iica to^ni KniiDno
niraa jtkt ninxris
[ii]n'P'3{5'
loisn K'onp
k!)
nJiD
'um mnx
Kmi'nni'
iota
ke"3 iioSn, (3) xnljaao njo
id
saobi
(8)
xn^nn^ sdkd xjn
snai x'-ms 12 vib"' dt
iin^i'V
n u
iDDn'x pnjnni [KnlNoi non'K pninai p'i'Di
n-iis
an^ ain TomjED'K na
N!:"^
nnm
(2)
K''Dnp
'um
ktIbh p'k
n^n^n^n^n' nw2 KiunoT Kjn^ nnnoi TomjEo^K 12 mm nnu iDjrr'Ji
n'-ni
id
KD^jm
Mm
Knljanc fs (12)
[rim nnnjK]
^t33n''n1
PDK
n.bn
Translation This bowl
is
designated for the sealing of the house and the wife (2)
and the children of Dinoi bar Ispandarmed, that there remove from him the Tormentor (3) and evil Dreams.
The bowl like
work which has been made (4) Rab Jesus bar Perahia sat and wrote against them, all the Demons and Devils (5) and Satans and Liliths deposit and sink down, a
I
that which
ban-writ against
—
and Latbe which are
in the
them a ban-writ which Atot, within
T(
?),
is
house of Dinoi
for
all
time, (6)
b. I.
Again
:
he wrote against
by the virtue of
'TMDG,
Atatot
Atot Atot the name, a writing within a writing. Through
which (words) were subjected (7) heaven and earth and the mountains and through which the heights were commanded; and through which were ;
fettered Arts,
Demons and
Devils and Satans and Liliths and Latbe; (8)
and through which he passed over from (225)
this
world and climbed above you
UNIVERSITY MUSEUM.
226
to
(of
the height
destruction,
and from
and all
and learned
heaven)
... to bring
that
his
in
is
BABYLONIAN SECTION.
all
men who
(10) and (like) ancient
sealed and countersealed
YHYH, YHYH,
is
even as ancient runes
is it,
YHYHYHYHYH,
Selah.
(11) Sealed and protected are the house and dwelling of Dinoi
from the Tormentor and tected be [his wife
Curse and
evil
Dreams and
And
the Curse.
and son] (12) from the Tormentor and
Vows and
fail
Again: charmed and
are not ...
this ban-writ by the virtue of
Amen, Amen,
A'.
to
you forth (9) from the house of Dinoi b. I., house, I have dismissed you by the ban-writ.
And charmed and sealed and countersealed not,
a ruin
counter-charms,
b. I.
sealed and pro-
Dreams and
evil
Amen.
Hallela,
Commentary except that
Nos. 32 and 33 certain practically identical inscriptions, they are
made out
in the
name of
different
clients,
additional matter at the beginning and the end. for the interpretation of the
Also No. 35
the other.
wife of the client of the present charm. is
the same, being
The charms
Perahia,
who
appears
Joshua ben Perahia
down
the tradition of the
in the reign of
in is
made out
The chirography
Perahia,
of
the
evidently
same capacity
in
Nos.
8,
one of the several Zugoih or Pairs,
is
possess thyself of an
associate,
all
three
to a
Joshua ben
and
9,
17.
who handed
;
reference to
the following dictum
for the
from the Great Synagogue and he flourished
Alexander Jannaeus,
The Mishnaic
each one can be
in
is
and the following bowl are attributed
the
Law
fortunate
is
cursive than the script of No. 31.
effected in this
Now
B. C.
more
master magician, Jesus bar
certain
This identity
two bowls, for the lacunae
almost wholly supplied from
bowls
and that No. 32 has
in the early part of the first century
him
attributed to
found in Pirke Aboth
is
him "Make :
i
:
7,
where
unto thyself a master, and
and judge every man on the
scale of
merit"
Further, an interesting Talmudic tradition concerning the same Joshua
appears in uncensored editions, according to which he fled into Egypt to escape the cruel persecution instituted by Alexander against the Pharisees,
culminating in the crucifixion of eight hundred of that faction, circa 88
MONTGOMERY
J. A.
B.
C
The
tradition
whose
certain IK"
is
—ARAMAIC
INCANTATION T^XTS.
of added interest because
identity with Jesus of
connects Joshua with a
it
Nazareth
227
generally recognized."
is
The passage in Sank. 107b reads as follows: The rabbis taught: The left hand should always push away, and the right hand receive favorably. Not like Elisha, who drove away Gehazi with both hands, nor like Joshua b. P. who drove off Jesus How 'isun IB", i. e. Jesus the Nazarene) (in the Munich MS., and in Sota was that? When king Jannaeus killed the rabbis, R. Joshua b. P. and Jesus went When peace was established, Simeon b. Setah sent a to Alexandria of Egypt. message to him From Jerusalem the Holy City to thee Alexandria of Egypt, my :
—
He (Joshua) arose, and is lodged in thee, and I sit desolate. came, and lodged at a certain inn, where they paid him great respect. He said: How fair is this inn (aksania). He (Jesus) said to him. Rabbi, her eyes (as though sister:
My
husband
by aksania the landlady was meant!) are too bleary. He replied to him: Thou He brought forth four hundred horns knave, thou busiest thyself with such stuff and excommunicated him. He (Jesus) came in his presence many a time, and said. Receive me; he took no notice of him. One day he was reading the Shema, Jesus again presented himself, thinking he would receive him. He made a sign to him with his hand, he thought that he had utterly rejected him. He went off and erected !
tile and worshipped it. Joshua said to him. Repent. He replied, I have been taught by thee that every sinner and seducer of the people can find no opportunity for repentance. And so it was said Jesus bewitched and seduced and drove off
a
:
Israel.
It is
came the
of interest that the Jesus of our texts epithet of the
connected him: N'ON
jnK"'',
34:
2,
=z 'ivam
is
given a
whom
Nazarene Jesus with aur^p ,
Is
title
which be-
Talmudic
there
in
this
tradition
magical
reference to Jesus b. Perahia a confusion with Jesus Christ?
We
find
then in these magical bowls an independent tradition con-
cerning an early hero of the Law,
powers, and
who furthermore was
He was
heaven.
•
See Schurer,
'
The anecdote
who
appears as endowed with magic
able to
make
the ascent of the soul to
accordingly one of the earliest to attain that spiritual
GJV, is
i,
288.
=
found in Sanhedrin 107b Sota 47a; cf. Jerusalem Talmud Dalman, in Laible's Jesus Christus im Talmud', Appendix, 8.
Hagiga, ii, 2, Sank, vi, p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack, Jesus, die Hdretiker u. d. Christen, 1910, § 8, gives the texts from Hagiga, and the Bab. Sanhedrin. Through the kindness of Dr. Julius H. Greenstone, I have also had access to his rare copy of the Constantinople edition, 1585, of Sanhedrin. Dalman quotes the Venetian editions of the two Talmuds, and the Jewish Encyclopaedia, s. v. "Joshua b. P." cites the Amsterdam and Berlin edition of 1865 for the passage in Sota.
ad
loc.
On
the criticism of the legend concerning Jesus, see Laible,
The Jerusalem Talmud names Juda
b.
Tabai
in place of
40 ff., and Strack, Joshua (they were
p.
contemporaries) and omits mention of Jesus. Cf. Blau, p. 34, for some points of The introduction of Jesus is a sheer anachronism.
interpretation.
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
228
which was the claim of apocalyptists from the author of Enoch
privilege,
down.
Rel-ivissenschaft,
Akiba,
14b
who
iv
Kabbalists
136
(1901),
229
f.,
f.
Archiv
Seele," in
d.
Such a claim
is
made
for
The Talmudic
p.
flf.,
and
145),
Moses and
in Bousset, p. 151
cf.
for R. Ishmael
especially
was asserted by
mystical claim
this
;
see
full
tradition has unfortunately not preserved for us
his
Joshua was
mysticism.
and
35.
enough of alone
one of the good company of
may
preserve a true reminiscence of
claims.
with masc.
n33: plural
2.
ii,
possibly
apocalyptists and our magic tradition his personality
the
references
Graetz, Gesch. v, 231 and Joel, Aberglaube,
the mystical side of the early teachers; Akiba could not have been in
f.
for
alone of four friends succeeded in penetrating Paradise, Hagiga
Bousset,
(see
"Die Himmelreise
in general Bousset,
See
sing,
as in the texts above
suffix,
and
in
Mandaic.
'Un 3.
ware
Noldeke, Persische Studien, 403.
s.
:
NJ^Oi KiiB
'i\
:
see to 9
:
I
I.
may now add
figures" (of the gods), occurring
opera,
13,
1.
Compare
24.
Beitrdge, 147, note k, and
also the
KAT,
in
Assyrian
518: but
the Syriac Kinia, "earthen-
Overbeck, Bphraetni Syri ...
my
"bowl," see Zimmern,
piiru,
etymology contravenes that of
Zimmern. Niuy: so also Ninin
4.
yiE'" 'ii/ffoif,
:
No. 33; elsewhere
:
a preposition appearing in the Rabbinic dialect, not in Syriac.
the spelling represents the older pronunciation, the Biblical
the Jacobite Yesii, over against the Nestorian
NT2nm:
Prof. Roland G. Kent, to
published an elaborate study of conclusion that
it
6.
see the
it
in
whom
JAOS,
means "a handwritten
bhira (Sansk.), "terrifying." 5.
xnay, X131V, Niayo.
a duplicated form of the pronoun, found in the Syriac.
:
'a
in
The word
I
191
1,
yB",
Isii.
referred this word, 359.
deterrent,"
He
from
comes
dast,
to
has the
"hand"
-\-
occurs only here and in No. 33.
K3t3^: see to 9: 7.
The same magical more
perfect
form
reference appears in in
9
:
6.
No.
32.
For the
practice
J. A.
pnjn
with
—ARAMAIC
MONTGOMERY
INCANTATION TEXTS.
239
a unique spelling (occurring also in the parallel, No. 33, along
:
for the Syriac hennon.
Y^in),
It
is
an elder form and
is
to be com-
pared with the Rabbinic inrK, see Levias, Grammar, § 95. 7.
IDH'K: corresponding to both Syriac and Rabbinic forms.
iDDn'K: from a denominative verb, arising from the root Smith,
col.
2181, gives a citation for IDD,
may be compared snunoDD,
with which cf.
=
"iDN.
Payne-
vinxit catenis vel compedibus,
actus ligationis,
ib. col.
Also
324.
ISO, Glossary C. 8.
s^un
:
found
also
and
in 37: 11
in Lidzbarski,
Mand. Amulet,
1.
33
(de Vogiie volume).
papBN^
:
for the infinitive, cf. 9
:
8.
p'S := Syriac aikannd; the good Syriac 34: 4. What follows is not perfectly clear. By rare in Syriac), are meant charms b. P.
once used.
(i. e.
I'X appears in the parallel
the "ancient songs"
(ktc
carmina), such as the master Jesus
But the following clause remains obscure because of the
unintelligible "IDIVT.
10.
NCiS:
cf.
the Rabbinic 'tyrs
understands as enase, not sense of "men."
inse.
,
The
which Noldeke (Mand. Gram., 182) Syriac rarely uses the plural in the
No. 33 (CBS 16019)
K^ma
anai
in
nrraa n'KT
vw m a^nn
Katsbi
sn'^li'i
niDNnN JTons mtra
nnjnm kjv^u
tt-nan^N i
nanJoDN
NTCT
Nsnai' pa'^y
nnu
nn nrnxii
p3'« onnoi
D'nn[i
mn
Njn nnnoi n^nn n^Ds
nnu
jo
ij
Sim
icjcDi
wnuriDT
pn'i'y
Jctc pn^^
sjrljC'j] xae'
iDJD'ji
poK
D^nnno
[n]S'D
sntii^i «n!'33o id
This inscription
name
of the client,
Nos.
12,
is
i?'i'Di
jn
sol'V
jd
-12
«!'
idivt
pns poN
nrjpi Mnjai
(13) sy fi:3
is
the
same
(7)
(8)
Ntj-jxi
(230)
xacbi
n^'n'
nbn'»-i (12)
njLddi
nttIj^i
t<^3'p
b)^
una
.TiTH' dib's
121
32, with a
(lO)
(11)
n^ N'oip
xTanon
nnn^xi n3nJ3[D« in naixn
No.
(4)
s'']aK'
as the one in the
16.
im'I'j;
na nanxiT
icnioi s<[y-ixi
xmbanb x^'an
.T'n"'
practically contained in
who
Ki'nnDT
xma
njinx
iirr'p'DB'
x'tenp
wot
j;:
ii:n]3i
[y
tdki xTjanoia nn
!'V
mn (6) riDnjoDN mnx nins [n u
[s.dki]
p3i?CK^
(2) kj'pb'i
2n3
(9) Ktb* icB-nn -iDorT'X pjnai anikDi lon^N pjnai
fi]i'sn'Ni
[i'D
(5)
ni'yi'T
lujn xiny
(3) xin ^3 xinin
X3]m
change in the
Syriac No. 31
and
No. 34 (CBS 9012) K'DK viB""! i"n ^'R3 nt'onin -ir":t rinjai
'2«^ 12 ^t'o^lR in'CT nn'3 psinni' sdn3 Kjn
(2)
nnnjsi nnui (3)
rijai
xiiK' I'S 12P1 fiiDi sa'!'
1^:1
s'DC'
n^nm h^dk
133
t:nt I's
Ktnt:
Nnbx nascKT
Nj^'sbi nj;"iN^
snna
xnijo
nhsoii
(6)
r:n:iDij'2i
niDxa
NS'pn 'Jdn ^^na
-|idk
i^dn ^osa
(4) dtiri
D'nm I'dk
(5)
niid
mn
cnm
o^nni
fort:
i^dn
tdx
«npn'*3T
-i3
id'J jin^nn
pym
p^^"'»'<^
i^K'^a (7) Dirn p2'P KJ1P1231 t'TDX Nnboai N^roi N2313 NinDi Ncotr wvnxi
ntds 'Jhkt xnsy
n^Ki KmB'13 nbia ND'nni nj'jpi
nT3i
i
poTin n3T
pa'nm Kjn.
Tn
(9)
k3-i
.1j3i
xanm
Konm nsip
nnn:s nnus
13 k3^»3
la
mDK3 nonx Kin
K11J (11)
toiB*!
H'bd
iiip'jn
npan
5)31
xnu'SD'oi
xaini
xjioim
xj^n
xcnni xiTJi xnDibi xk"3 xabni xn^33a
3npn
n'?
ktc
xi'vai
»)>
x^atj-
xiB'ai'
x^i
r\bi^^\2^
hn^i
xni'D3ai
xn^33ai xe'ini ja
^5aD^1
nviki
Ijsi
snap xaiy
xni'33a n:a nr'ni ^axa 13 (12) it'amn nn^ai mjai nj^jpi
D-nnn'm
k^dx
mn
nnnn3
NanR3 KJa^nm
(10)
iii"j/j
nn'3 nnjn'31 C'nnrr'j nbo pax pax xvixi
XD^m
i'^-K^ani
'cso 13 it'oiin "iniai mja3 nisi
(8)
dd3'13ni iib'S^ki
i<3aS
n:a
X'i'no
nnpT'ysi ijt 13 iv-isn
tit3''i'B'T
xna
Ka'pn
i^xnsji
^331 NDE^'y
S'-dk'
P3
jn5;3x>
Sjvi
xn
i^b"B'3i
,l33i
nnnjxi
xitji xnci^i
xb'u
(13) xnno n3 n3 inn3 iDjnTn
xrinarm
KD^bb-,
xnS'33a
pax xino n3 n3 'nR3 xnn3
ris
non'm xn3PDi nnn'n
xi"!
(14)
Translation This bowl bar
Mami
my
of
is
designated for the sealing of the house of Mihr-hormizd
(2) by power of the virtue of Jesus the healer, by the virtue
mighty
relative.
Charmed
is
the dwelling, and the abode (3) and
the house and the wife and the sons and the daughters of Mihr-hormizd,
who
charmed and sealed (4) even as Moses commanded b. M. Red Sea and they (the waters) stood up like a wall on both sides. Charmed and sealed, charmed and sealed, (5) by this word which God is
surnamed
;
the
(231)
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
laid
upon the earth and the
trees
which
.
.
.
their tops
charmed and sealed
;
with the seal of the mountains and heights; (6) charmed and sealed (with the spell which is) in the heavens and the earth, the sun and the moon,
the stars and
(zodiacal)
remain in ward.
In the
Charmed and
M.
name
and by the word they are charmed and
of (7) Michael the healer and Rofiel the
and Gabriel the servant of the Lord.
reliever,
and
signs,
sealed
is all evil
that
in the
is
body of Mihr-hormizd
b.
(8) and in his house (and) his wife and his sons and his daughters
and
his cattle
his property
Arion son of Zand and by the
and
by the signet of
in all his dwelling,
King Solomon son of David, (9) by
seal of
And we
which were sealed the Oppressors and the Latbe.
have sealed
with the seal of El Saddai and Abraxas the mighty lord, and the great
which were sealed heaven and earth and
seal with
all
Knots and Latbe, which contend against him.
foul
against
every
Harm
and Constraint (?), that they
Damkar and
Salt
shall not
and Sard are charmed by the
Demons (10) and And a seal is this And at all enter in.
spell of
(11)
the enchainment of water until the dissolution of heaven and earth.
Amen,
and
fire
Amen,
Sealed and guarded be the house and wife and sons and
Selah.
property and body of Mihr-hormizd (12) Injurer and evil
Dreams and
the
b.
M., and depart from him the
Curse and the
Vow
and Arts and the
Tormentor and Damages and Losses and Failures and Poverty.
And
and
sealed
Tormentor and
evil
Dreams and
And charmed
Practices.
Bahroi
be
protected
the Curse
b.
and the
Vow
and Arts and
be the Tormentor and Lilith and Ban-spirit,
thwarts her in her hand and foot, and
Bahroi
bath Bath-Sahde from the
may
it
not approach nor
who
afflict this
B.
Commentary The
text
of the same order as those immediately preceding.
is
end the charm
is
operated for a
woman
At
the
(with a Christian name), presum-
ably the wife of the chief client of the text. I.
I'Oinn: the reading is certain,
and the word
in the previous inscriptions, but the formation
error; 'Dinn
A
would be a Pael
is
in
No.
parallel
unique,
inf.
Hormizd son of Mama(i) appears
is
15.
if it
to
Nnonn
be not an
;
MONTGOMERY
J. A.
IPDiin "im»
the
is
ARAMAIC INCANTATION TEXTS.
233
same as Mitr-oharmazde, or Mihrhormuz, the name
of the murderer of Chosroes II; see Justi,
p. 216.
X'DX: here applied to the sorcerer, but otherwise of God,
2.
or angels,
Michael,
g.
e.
1.
See introduction to notes on No.
7.
"my
'Jnx (evidently so written) I take to be for ':'ns,
down
magical tradition was handed
=
snuacn
i,
:
32.
The
cousin."
in the sorcerer's family, of. 8: 11.
SJ3B'D. but of peculiar formation.
a point over N, also in the same
strio:
4.
3
e. g.
name
—
35: 6
in
diacritical
for e?
The charm lOp
See
22.
14:
Moses
the effective one used by
p^'^
P'^'"i"'n
P
3
naacs: of laying a
Jacob, and
of the following verb. ancient "big" trees;
up," 2: 5
and especially
ff.,
following relative clause
is
,
v.
13.
=
only in Arabic, Biblical
TOK,
Is.
i.
9
:
7
:
in
the magical
e.
noun
is
his
14
woe upon is
Yahwe
"a word
word
obscure as
Isaia's denunciation of
v.
'Ji^K
found
is
'l"in
JD.
'nn
neo-Syriac,
same verb for laying a ghost, 16:
Is.
There may be a reference
cf.
Then
The
;
KJ^'S: the reference of the
'31
jcan
spell; the
has fallen in Israel"
it
£.i'.
153.
Compare
a hebraism.
is
Sea, cf.
But the plural
and indicates conflation of the two
16,
:
Palmyrene and Rabbinic, not Edessene, but
5.
Red
appears to be a confusion for pn'D^J
Noldeke, Mand. Gram., §
The Afel
at the
64 for the magical use of such episodes.
a reminiscence of ]osh.
is
narratives, is
is
p.
to
itself is potent.
also the
is
some myth concerning Lebanon and the
the cedars of
almost unintelligible.
"withhold, refuse."
The
The next word some
meaning
"everything high and lifted
parallel to the Knsoii xiiD of
17: 6 (possibly, with
11.
has sent in
root I
j?Ti
1.
5. is
The found
identify with the
critics, also in
Gen. 49: 21).
may have told how the trees flaunted their high tops The obscurity of the passage may be due to corruption of pnnos appears to be used as one of form of the legend. The
old tree-myth
against the gods.
of the the
'
Seydme 6.
points.
pTDK
KJipiB3
:
:
n. b. position
of the points.
a reference to the myth of the restraint of the celestial powers
see the discussion
on 4:
5,
and
cf. Is.
24: 21.
UNIVERSITY MUSEUM.
234
unique epithet for Raphael.
Pi'^no: a
7.
BABYLONIAN SECTION.
applied to Gabriel, the participle
Baba Bathra x6
Cf.
sick.
man
the sick
NOV '^TK; "when the day
sc.
the
high,
is
In the Syriac the Pael came to be used in the
relieved."
is
parallel to the epithet
used in the sense "to relieve,"
is
sn'Vp '^TS
b,
from
a pau'el formation
It is
Raphael and
N?l, and, agreeably to the etymology of
sense of "saving," see Payne-Smith, col. 903. 'XT mnj? ^'NnaJ I,
and Rev. 19:
8
mu
.
:
Gabriel
is
messenger of Deity
especially the
where the angel who
10,
may
apocalyptist
:
Mandaic form.
An
127.
125,
Several phylacteries for cattle are given in e.
18
g. p.
and references,
attack and devour the blood of the cattle,
According
in Gollancz's Syriac charms, p. 87.
Spirits "smite both
The mediaeval
with the
exorcism against the "seven accursed brothers" (the
who
Babylonian Seven)
Seven
owtSovAoc
Luke
cf.
be Gabriel.
Pradel's collection of Graeco-Italian charms; pp.
himself
calls
;
Babylonian magic the
oxen and sheep" (Thompson, Sem. Magic, the 'hexing' of
belief in
to the
cattle
flourishes
still
given
is
i,
33).
among
the
13, 17,
and
Pennsylvania Germans. "13
nJt
the
Jl'iN
:
name appears
this sorcerer's
two passages help mutually
also in
No. 19:
to identify the words.
KOCy: a new species of demons, "the oppressors,"
9.
ppl. of a
common
Syriac root. 10.
(or
Nlp^j?
'B
?)
:
"Knots,"
i.
e.
of magical power.
The word
cor-
responds to the Arabic 'ukdat. K'OD:
has usurped the radical
'
fryriD: Etpa. of
insjas
:
probably metaplastic for
the equivalence of
b.
word may mean
ugliness or
ON^and
some more
'p
parallel
with the Assyrian kamtu, "misery"
which
to
"compress" contortion.
,
Mand.
as in Mandaic).
malady.
The
Cf. the charms
looks.
xnop must also mean some kind of malady, and may be
identified is
b]l
specific
Greek magical papyri for obtaining good
The
ny.
for the prosthetic vowel see Noldeke, Syr. Gram., § 51,
Gram., § 24 (n.
in the
xrv,
«; cf. Noldeke, Syr. Gram., § 33 b.
be
(with
connected
with
dissimilation
the
(
Muss-Arnolt, Diet. 366),
Hebrew and Aramaic
of the dental)
;
root tiOp,
probably some form of
—
K^yn
]^b^')li
(=
plus a
the
:
Noldeke
NOp'D.
In the form ;
ipm
Kitn O'Cl
D'Cof the
the
Rabbinic
me' la,
pWj
(if
'
^31
all
:
ICre to Is. 28:
VTiV,
jnwx
(cf.
"eye-tumor"
three words are obscure. 15, = ;
(Payne-Smith,
from
or
col.
"ipDT
line,
249, ad infra.
The second may be third may be the Aramaic)
(also
But diseases are apparently
in-
identify tS'C with the Syriac Saitd,
and NIC with
4094),
"pierce," of taf'al form,
"ip3,
last
250,
ibid.,
Hebrew serah
the
snpjy.
may
The
"scourge."
t3iB',
we may
above), and
4316), "diarrhoea."
{ib.,
by Noldeke,
cited
p3'^'n,
"chain, necklace," cf. the magical
tended
Hand. Gram.,
instance,
hbv,
to be read) doubling of the second radical
is
demon"
"prince,
from
For this formation w^ith
noun ma'la).
the
cf.
235
evidently an absolute infinitive
is
Mandaic
offers a
Mandaic form
the
cf.
word
first
=
me"ela
final a,
appears
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
the
Syriac
N"'"iB'
then be understood aas a formation
tankar =ztamkar (cf. Delitzsch, Ass.
=
Gram., § 59), damkar. With the root meaning of perforation, cancer or the like may be referred to. The absolute forms are used, as proper
names. 11. is
a
K'n
form
Fluchtafeln, no. 'Ji
Kni3 iidn: fire
jbc^EJ'ni
collective
in
and water are potent over demons.
Cf.
-an.
the
catenis
to be
bound
igneis
J^tT'e'
Wiinsch, Ant.
in
7.
KiB'D? KDlj;: the
demons are
till
the end of the present
aeon; then will begin a new order, which will include the
final destruction
of their power;
also
srt
12.
:
cf.
Justi,
361
all
kinds of losses, see
hypocoristicon of
:
wfjohfievoi \v9iiaovTai;
Bahram?
Asseman,
For the
p. 94.
See Noldeke, Pers. Stud., 387
flf,,
if.
na: "Daughter-of-the-Martyrs," a Christian name,
icnno
Enoch.
"loss"; see Jastrow, p. 393, Payne-Smith, col. 11 18.
personification of 'lina
2 Pet. 3: 12: ovpami
Bibl. Or.,
ii,
403 (Payne-Smith,
col.
cf.
Bar-S., in
2536), a bishop of Nineve.
Cf. the proper names, "Son-of-Carpenters," "Son-of-Ironsmiths,"
ib.
591,
596. 13.
'Ji
^nnoCD:
epithets of the Lilith,
"bind" the limbs of her victim
;
see No. 42
who and
is
also the Witch,
p. 78.
who
can
Superior points for
the feminine suffix are used here as also in No. 35. 14.
"iDn'n
:
1:10; compare
switchings by demons are a
common theme
the Christian hagiological legends.
of magic, see
No. 35 (CBS 16097) na
nan^soT
(3)
kStj
b'tiyrs
siTJi xnDii"
iis
Si^mo
ini
.
.
njionnji
Nnni>
inan na nsn'NO NnnoB'Di
'triK
sni^^i
3
.
.
.
i
e
.
.
.
xt'c
Nj-ian xb'jk 'jaT
^uoia
is^snn S^xnon
n'pN.e-p noE^ai
xninxi Hax^o !^^n
own tck ton
(9)
p
Sa
B'''m
nb"2 Ho^ni
nddi^i
'i^on na
Nnj>33»:
ni^Jini
(11)
jo
riTxa Nn^tinoi
'um
TDmJSD'N la
Sr'n Nobni Nni'Dno ts
Nntaii'i
b''8<''t2^tyi
N-onsii Xtr^hi (8)
ic
nnn:Ni nrra najn^m 'inon nn (12) non'Ns^ n^ niipn xbi
poN Nmji
!"Nnt2Joi
na nsn'No tnnb
.
nitji
Nno^cKi xnnpi
(7)
i'S
o'Dnrrn idn obvLb] xobv^
NniiDao iDnTii
i>3tD
itijnTn '•nDia
is
ju'^i (6) !'''N'nnni
(10) runtDjj pjNT
iDjn'ni
^
dibo «k'Js ijan
(5)
nte^i x'jd i
p «'?f ]i^}y»^ N'DpjHsnn ns^D N3
.
IN IK.N'KJ
nsn'NQ
kjcdi t
(4)
mx mx
'"indi
kdk3 »:n
njaii nn^ai (2) smt3Ji sncnni'
xnunLJiob kk^d cv Tipsri'K
iijnDj: pjsi
DW2 ani
nrjpm
sd'didi
^<^la^«:^1
toi
^'Knui
rnjsii
nj'j'pi fijai
Translation Appointed the house
this
is
and sons
bowl
and
for
and
property
and
seaHng
the
body
guarding
Maidiicht
of
Kumboi, that she may be guarded from Demons, and
Satans
and
and
Invocations
and
ardi
and
Michael
(4)
mart;
Seducers
and
Nuriel
Hithmiel.
(6)
And
they
were
wardship,
and
they
will
guard
hostile Devils
mankind, of
Sariel
commanded (10)
and
Saltiel
commissioned Maidiicht
this
any
from
name of and
along b.
men
(8) and of
women, and of
of
(9) is it in
seal
this
the
And
with
(7)
Idol-spirits in the
Yah-Adon-ICamya
name
;
name
naya,
bath
Vows
(5)
arsi,
Mantariel and
K.
Moses
to
from
all
and affrighting Demons, and from every Curse and
and who are not (known) by name.
and
the
in
and
(3)
and Devils
Plagues
and
Diaboli,
mankind;
of
Rites
and
of
(2)
who
(are
Vow
of
known)
of ..., Hamariel
0,6!
Commanded,
of these angels and letters which will guard
Maiducht
b.
K. from everything (236)
evil,
for the ages
MONTGOMERY
J. A.
Amen.
forever,
the
and guarded
Sealed
Tormentor and
Dreams and
evil
Tormentor and
ARAMAIC INCANTATION TEXTS.
is
Maiducht
K. from (ii) the
b.
Vow; and charmed
the Curse and the
and Ban-spirit who thwarts her
Lilith
may it not approach Maidiicht (12) And guarded be the house and wife and
foot; and
b.
237
in her
hand and
K.
son and property of Dinoi
Dreams and
son of Ispandarmed from the Tormentor and evil
the Curse
Amen.
and the Vow.
Commentary Largely a replica of No. 34. of No. 33,
who
is
smt33(b)
1.
:
It is
himself given a
noun of
little
made out
for the wife of the client
space at the end.
intensive formation; cf. the
charm
elc
tj>povptioiv,
Reitzenstein, Point. 292.
nan'XD: for the the
2.
element
first
Mai
see Justi, p. 187.
The name
also appears in the unpublished No. 16093. 3.
'13013
:
cf. KuHJiaioc, Kd,3o(, Ko/i/3a0(c, Justi, p.
4. Nta'BiD: (a plural-point to be connected spirits,"
ff.j
the
not visible) a peculiar formation, evidently
is
theme
t3iD, Xt3D,
"go astray"
and the
Nbl3N'T:
Pi'lel
with rejection of prefix.
participle,
nveif^aaiv TT^.dvin^ Kai fhdafXKa?.iai^ f^ar/iiovtciv
some of the characters are
ficiently clear.
It
of
diabolic arts
For the assonance,
the same; see p. 99.
col.
Cf. 2 Ki, 22:
i%fH, 4*
!
word
is
suf-
868.
Of
see
Saltiel.
Notice the distinction
and human machinations.
p. 61.
Letters and angels are practically
these angels, Nuriel
is
one of the archangels (also
Uriel), Mantariel and Hithmiel are unique, Saltiel
form of
I
uncertain, but the
snnp: evidently the same as the common «nnp.
made here between
a
"seducing
appears in Syriac only (in the singular in -6s) in the
Arabic lexicons; see Payne-Smith,
5.
—hence
The form may be
corresponding to the words before and after.
explained as a
19
with
165.
is
listed
by Schwab as
These were Moses' guardian angels, and so can be
effective for the present client.
.
No. 36 (CBS 2933)
ma
Nni)it3p
'KJJ 'JIPE ^3
3nn
i'vi
kp'p-i
'JTIB'
[K3N*borbn]
inr
1
^inb^
-[bv
V'Q^ -'b
unpnoi jinnncsi KJnn Hj3
fvnii
'Knc'iK Knipj
fix
.
.
.
nn^ (4)
[xd]k3
.
K>1D
(3)
.
.
''OIP tO
.
nraa
;n'ji
pm
ssn
.
'On .
j'l^m
nm
'3pbn
i
niJD
pn'Oip nn^
'ij
sa^oj
to
.m
.
'5>
noK ^-tpi
'j"'n''n3N!)
Nonn Kjn
t'OK I'o[n] (8)
.
kji^ib
pis
KotyT
.
P12 PIS
Spo-n s^tspT xnipun n^
nds^d
(6)
iJiSKi
.
.
ri
(5)
xntm Knn
lonp ic piD
(7)
TianriK
.
.
n^s? ^'ist tth^n
i'V
i'lnnno'K!?
Kni?'!
(2) ni
K3['D]
snK"3 xnn «n'jn»;a
tin''n2Ki
im
Kn!>iDp
to 'jEn
n.anoi
Translation .
.
designated
.
is this
daughter of Murderess.
bowl
.
.
.
turned away ... (2) of that Murderess,
Go away, go away, and
depart from before
.
.
The lord (3) Sames (the Sun) has charged me against thee. Sin (the Moon) has sent me, Bel has commanded me, Nannai has said to me, and and Nirig (Nergal) (4) has given me power spirit,
against Dodib,
(5) in the
womb
whom
may come
Spirit.
Go from seal,
me
Strangler,
who
kills
the
young
the presence of these holy angels (6) that
the presence of (7)
from
and
name by which
a
and go to the
a libation and [depart
Amen, Amen,
Go from
to birth to their mothers
Because he has given
engraved
the
call
evil
of their mothers, and they are called "Slayer," and their
fathers "Destroyer."
sons
they
go against the
to
.
bridal .
.
little
children to their fathers.
I shall
[these angels]
chamber and
daughter of
.
.
.
drive thee forth. Evil
and depart from
eat.
.
.
;
this
moreover drink
]-izduch and her .... (8)
Selah.
Commentary This inscription has a twofold interest.
Its
magic purpose
is
the
insurance of a bride against the goblin which would destroy her powers of
motherhood
;
the evil spirit
is
invited to
(238)
go to the bridal chamber and there
—ARAMAIC
MONTGOMERY
J. A.
partake of a certain food and drink, which
some way
against the full
who
Maklu-series,
i
iii,
enamored man,
flF.
pagan
love."
feature of interest deities, the lord
who
of the seven planets
—
in the
the
love
he
is
his love
charm
that the
Mandaic
is
Mandaic amulet published by Lidzbarski, 247
It is
a
relic
"Samis, Bel, Nirig and
is
Onom., is
spirits s.
vv.),
also without
in the
Kewan have
in
de Vogiie volume,
strengthened him.")
given in the form of an oracle from these deities
according to ancient magical use
;
For these Syrian
see p. 100.
the hst given by Jacob of Sarug, edited by Martin,
and
—the
of the religion which survived to a comparatively late date in
The charm
Harran.
she looks
given as though from
religion (see Norberg,
where,
ff.,
her
Sames, Sin, Bel, Nannai, and Nirig, the an-
the early 1.
;
the
of
feels
(This more antique aspect of these deities appears
trace.
is
Cf. Nos. 13, 28.
but the present charm confesses their benevolent power and
any Mandaic
Magic
at her
robs
Looking
All these except Nannai survived as evil spirits,
cient Nergal.
in
charm Raphael performed
She looks on the man and takes away
on the maid and takes away her
the old
would
destroys love; for an early instance, cf. the
"The witch
:
to be presumed,
badly obscured, but enough
the
of the enamored maid.
...
lascivious charm.
The other
is
the chamber of Tobias's bride.
demon which haunted
of this liHth witch
is
it
incapacitate his powers; the text
survives to recall the book of Tobit and
339
INCANTATION TBXTS.
in general for the material
Chwolson,
d.
ZDMG,
Ssabier u.
d.
deities
see
xxix, 110-131,
Ssabismus (1856).
For the use made by the Harranian pagans of "magic, conjurations, knots, figures, amulets,"
21
;
see Chwolson's extract
from the
Fihrist, ibid.,
ii,
for their use of oracles, p. 19. 1.
Tannx: n
2.
For the demon's
2 T.,
etc.,
f.
p. 23,
tf-'DE' 1.
for n, see § 6.
K'-io: in
15, ed.
artificial
the
names, see
Mandaic '3ns
Peterman; for
tJ'-DtJ',
K3'D: 3 is more likely than 1, and we The Mandaic has both fD and NTD.
'3: a dialectic
names
('a,
no. 869;
'ya,
and
form of
b'3
the epithet of the Sun,
Mandaic
obtain, a
(Mandaic).
e. g.
Ginza
'^'DNB'.
form of Sin
For analogies
in the Syriac.
in
neo- Punic
Handbuch, 289; CIS, Inscr. phoen., Beducht (Bel's or Beltis's, daughter), see
V3), see Lidzbarski,
in Syriac the deity
is
cf.
p. 77.
UNIVERSITY MUSEUM.
240
discussion
Hoffmann,
G.
in
aus
Aiissiige
Martyrer (Leipzig, 1880), 151 'SJ3
BABYLONIAN SECTION.
Nanna
the ancient Babylonian goddess
:
Babyloniens
u.
Assyriens
i,
76
"Nana").
s. v.
See
at length
ff.,
151
ff.
She combined both
and thus appears on coins with a
characteristics,
crescent on her head (ibid., 152).
This lunar characteristic doubtless ex-
plains the gender of the deity in our text,
moon god
In his history the
(see Jastrow, Religion
Hoffmann, Ausziige, 130
(for later literature, Roscher's Lexicon,
masculine.
Akten persischer
252, 266), daughter of Sin.
ff.,
for the later character of this deity G.
Venus- and Diana-like
syrischen
ff.
where as the verb shows, he
is
has vacillated between the two
genders, and while in later religion the moon's character has generally been defined
as
female,
androgynous;
nevertheless
(Hence the Latin writers express
may
Harranian religion the moon was
the
in
Chwolson
excursus by
the
see
this
in
his
Mesopotamian
Ssabier,
deity
i,
399
ff.
by Lunus.)
It
be noticed that in the reference to Antiochos Epiphanes' raid upon the
temple of Noramc
2 Mac.
in
i
:
15, there is
13,
found
in the
Alexandrine
Codex the masculine variant Namfov. 4.
ami:
name
the
is
obscure,
probably equivalent to SJ'ano, 37:
10,
q. V.
Nn'i5iJn: the
same in
evil spirit,
normal feminine
The
formation, as against xn^lDp.
.of this
Nnpun XDN, "Strangling Mother" (of babes) appears twice
Gollancz's Syriac charms, pp. 81, 83
Orientalists, sect. 4).
And
nth Congr.
(in Actes of the
the like epithet
is
found
in
of
the Greek amulet
published by Reitzenstein, Poimandres, 298, for Baskania, the Lilith-witch,
who
is
2.vfiop(pe,
charged with the same murderous functions ij
cTrepxof^tv^ e:rl rd fitxpa naiiia, i/rt^
.Ainre/f avrd koX TtT^vruaiv.
angels," just ^Tpayya?.ia
a*
And there f oUow
these are referred to in
the
cf.
^xsi^
"^
demoniac maladies
X^'^P^
:
ApKiCu at,
'ZTpayyakia
no-
adjjpav Koi avpetg rd TratSia Koi
immediately "the names of the holy
1.
See notes on No. 42.
5.
nmyaMuv and
naiioizvUTpw.
With
cited
by
Roscher, Bphialtes, 55, 39.
NpDiT 'i^
=
KpTiT 37:
xnpnoi
:
{ip-i'\
18: 6, with assimilation of the dental to
Mandaic form of the
line is that the mischief
who
10,
wrought
fern. pi.
to the
The
best interpretation of the
embryo was charged
so gained the ill-fame of infanticides.
p.
Cf. Ginza
ii,
98
to the parents
(ed.
Norberg)
:
—ARAMAIC
MONTGOMERY
J. A.
"hence have arisen the abortive ones
The
foetus."
p^^:
i-
"come
ivn::
who make
341
abortions and destroy the
epithets are in the singular, being used distributively.
5. sasliD 6.
INCANTATION TEXTS.
e.
the deities mentioned above; see above pp. 97, 99. Cf. Rabbinic sn"ri, "midwife," and the
to the birth."
Syriac Afel used of the function of midwives, an' Nocn: the antecedent
is
uncertain
e. g.
Peshitto to Br.
i
:
16.
probably the charm has been ab-
;
breviated. 7.
XS'DJ: for
ii^i^n
n'3^ ^vx
s
:
the -n
chamber, or the nuptials
Cf. 11: '3 is
the
8.
common
in general.
preceding imperative to the
like the
Syriac term for the marriage
The imperative is apparently addressed demon who is bidden to go, if she dare,
and there partake of the magic foods prepared against
to the wedding,
her.
xnipj: the Syriac n'kdyd, "libation."
'KnB"N: the spelling represents the Syriac fem. impr. 'i^
name ical
inr
.
.
.
.
:
probably a Persian feminine
to be filled out here.
may
be
b.
The
following
word
name is
in
-duch,
the bride's
obscure, the missing rad-
.
No. 37 (CBS 2943) nn33[i nj3] nnnsK nnsiPD'Ki nnC'ai] (2)
NjD-n[^i
...
pimi
nn^3 D[']n[n]
(4)
K3N \nn sn'3i Kts Kijj
iJia
.
.
'vk-i
KVDB' NDJn'ST ni^y api-iih N.a.
Kin .
.
B'an iiauK
.
Kityai
.
.
.a
.
^
[i]n ^nxt^
.
(6)
KeKJn'D Kns'pn nn^bb
rnK NT:n Kaxijo
.
(5) Nj;[iN ni]
.
snnansT
I'Vi
.
.
^yi
i'la
...
si'
s'nx k (10)
.
.
.
.
.
.
.
.
.
.
.
Nn^3]3o
Di
.
.
xmnD^K
Kat kd^'B' kib'di Knap'j
KnSriD'K
bjn
.
[n]-i'3
.
nnb
nan^Ki
isy
.
^apon K:Mno
by no^K
'?)^
^m Nnoin pa!'
.
.
n'n
.
fiib'y
^'ax Nrraa a'H'
i"a»:i
xnt;'
bv\
KT'a^. KniaK Nnprco KJ'anoi
Kin
k.ji
(3)
ic[ro]
pb'p fiioip xanni ke'dii
i^ijopi
Kin Kpns'Di
Kipn^o
xobtr
nnx
did
(9) n^
.
bn
iJisi]
n kh^kt
xtjnn
i'yi
[k]TB'
(7)
...
(8)
niriE'XT
pap nC'Io ni n'oc
[^vi
.
.
hIj
Nmolxb ndn3 kjh
joi
Knan xn^K
jo ko^'J'
.
.
.
(11)
Kiua Ki"3n
Translation Designated
this
is
bowl for the [salvation and] healing (2) of the house
and threshold, the wife, [the sons and] daughters, the that]
is his,
and whatsoever
shall
cattle,
belong to Zaroi son of
.
.
[and
(3) (4)
.
.
.
.
all
con-
firmed by the virtue of the word of God, the Mystery of heaven and the
Mystery of the assembled waters and the Mystery of house
I will
enjoin
all
that
is in it,
—Arts and the Tormentor
[and the Image-spirits] of idolatry, and spirits
A
and the Ishtars and
word
Angels
...
in
sits in
Peace
.
from the female is
Demons
.
.
.
(6)
?)
.
.
the Legions and the Amulet-
(7)
.
.
kill
him.
(9)
... against
the house, eating and devouring, drinking
[a slayer of ?] children
named.
the
(
... of this
.
and .
.
all
mighty
Liliths.
the mysteries of
.
wrath coming against him and with sabres and sword standing
before him and ready to
He
all
all
declare unto you, which receiving
I
earth, (5)
.
.
is
he,
Ishtars.
And
and quaffing,
and Master named;
your father
... (11)
...
(242)
is
he,
.
.
.
and Jinn
(?).
(10) ( ?)
Peace from the male Gods and
victorious peace
set in the fire ...
word heard
the
is set in
.
.
.,
and destruction
montgomery
j. a.
A
badly
pagan origin it
;
—aramaic
incantation texts.
Commentary mutilated bowl with much of the inscription illegible. It is of in the name of God the Mystery of heaven, water and earth,
concludes with a pax vobiscum from the gods.
peace,"
ii, recalls the
1.
may
demon
masculine and
is
The
of his victims.
is in
and neo-Syriac; 'nr
3.
also in
part parallel to No. 36;
—apparently n\
Pognon
name
Zaroes,
cf.
:
Syriac lexicographers,
See Noldeke, Syr. Gram., 127.
B.
of a Magian, and Zaroi, in Firdausi;the
present spelling substantiates Zar- against other readings Knt)N:
4.
name
of the Light-King in the later
Brandt, Mand. Rel., 47.
and
For
who
Ginza
hell,
For the r^P K'O
cf.
7.
01 Nosari'B:
8.
SON^O
p. 86,
or
i
:
10.
the helper of Hibil-Ziwa in his
Petermann see Brandt, Mand. Schr., ;
:
143.
resumes "ics,
1.
5.
appositional sense, KtK"i used like KiD'N, see
who
p.
are called
evil spirit.
Rabbinic-Mandaic preposition of plur. form, 'elawe, but
the
9. syOE'
see
religion;
Mystery of heaven
Other "gods" are named below.
with suffix attached as to a singular form;
cf.
n:3, "his sons."
for xyDtr: the incantation heard?
sent the carousing of the
These
see Justi, p. 383.
refers to the magical rites conjuring the angels
'1
•
p. 140, ed.
'TKi: either in
upon against the Mlb'V
r.,
Gen.
is
;
Mandaic
his following epithet as the
earth, cf. "the Great Mystery,"
descent to
and
The
represented as carousing upon the blood
is
NJOIT: a Persian word noted by the native
I.
victorious,"
quarterings of the circle or seal in the center contain
Tetragrammaton
letters of the
is
"victorious
be from the same source.
against a murderous house spirit and
is
here the
The expression
standing Mandaic doxology, "Life
the threefold division of the universe
charm
243
realistic
demon over
descriptions
were
in
b'SD appears to be denominative verb
The
following ppls. repre-
the flesh and blood of
his
victims.
themselves regarded as prophylactic.
from a noun
in 'D,
formed
to
rhyme
with ^'3K. 10.
KJ'ano
=
the actual Syriac KJ.J: ti3i3K
probably :
ywi, a
perversion, in 36: 4.
KJano tabescere N3'3,
faciens, Payne-Smith, col. 831.
jinn, see p. 80.
Mandaic "your
father."
The word corresponds
to
.
No. 38 (CBS 2941)
insijvm
nns:ni
(3)
nwK nn'oy
nnsjai
n:3i r;:2",
nnS'J'DD KriKDiiB' (6)
N"n
N'niiNT
c":j;
ban
trsTK-ia
ndkI^d
'snivan
(8)
Nnainsi
nrra
(i/c)
K23KDai srnDi nSp''a6j'T
KHKaiiB'
KTDV
loi
nn«''jvn
iijt'B'i
tVKiKti'i
mrb
Ii'«i3si'
[b]v pPEs:^i
ni"inn
pi^xi'i
'sjn'
(5)
nrnpai
'Njnsn
sn'Dj? n^xi'o
i'V
ikinJ'
xaisoT ivxija
K'n^n
;»
nnKjajoi p'Nntoi iT[sist] (10) iDino-is pi .
.
.
irsnt
.
-int
KTim
.
.
tjn'nrnn
n:2
x^wNpni
xmoji Nnsanni Kntnsn smox
irxriNa
siri"!'
NinDj;
sb'm
s^nin sjnsoi xs'di nb»231 sb'Jii ntdj/ (12)
.-nri?
N'mriKi (13)
sri''!"^)
nni>i3
n:3 s'tj'.sni
Ka[n^ni] (11)
N'mnsi KDMirn 12 s3tnot ns Kn''n:''m
i':i
tdj?
sncpni Nntny xnin^xT x^nT Koicn
smajn H'-bs
srrnrn
tnt
TNnrni
Kirnrnn nn'an snsjxi
(4)
(erasure
Kssl'!:
x^nnai
s';[nE^]
sn^iiTn
riE
nnu
(2)
Konlrn TnnsniB' pn^i3i nxjx
iti'K'I
iinpKEi
(9)
|[oi]
nisn xikici 'sin
(7)
NnsinDvi
mn
nb^m
hjk'jui
n''*j'xj[x5'i
(14)
nn]K''jrn5'i
x-rxt
xmsn
niyh
s"m
\snn
i[inKJ]ni'i
p'SJ^i'',
nnx:3^i ivxDy 'xnn [ns xnl^nj'-S'i xn^nj-'n nj3 x'UisnTi x^nxt-ti xdx-.xs
Exterior
n"
B-np (15)
Translation Charmed, armed and equipped are the house, (2) the dwelHng and mansion and barn, and the sons and daughters, (3) and the cattle and household vessels of Hinduitha (4) bath Dodai and (of) Marada, even her husband and her sons and daughters.
Charmed
art thou, (5) Lilith Yannai,
and
all
thy Broods, even the three
hundred and sixty (6) Broods, by the word and command of the angel Negoznai, by the mysteries and ordinance (7) of the living God, in the name (244)
MONTGOMERY
J. A.
—AR.\MAIC
INCANTATION
245
TfiXTS.
of the virtue of strong and mighty Deity, and by the seal (8) of the angel
whose word none
Be'odai,
Charmed
are
Idol-spirits (9)
transgresses.
Gods and Temple-spirits and
the
all
Shrine-spirits
and
and Ishtars from the body of Marabba and Zadoye and
Dazaunoye sons of Hinduitha, and from Hinduitha and from her house and her bed and from (10) their [wives] and their sons and their daughters
and
their cattle.
Charmed and
confined and restrained and hobbled
is
(11) and the three hundred and sixty Broods, which
from her one
the mighty Istar I
have dismissed
after the other.
Charmed
are
the Amulet-spirits that dwell in the houses of
all
men and
waste them; (12) charmed and hobbled and suppressed and covered and squeezed under the foot of Marabba bar Hinduitha and under the foot of
Zadoye and Dazaunoye sons of Hinduitha, Hinduitha
D.
b.
And
life,
(13) and under the foot of
abundance, health and arming and sealing and
protection be to their body, and their wives and their sons and their daughters
and their
cattle
(14) and the people of their houses, both those entering
and departing with Marabba and Zadoye and Dazaunoye sons of Hinduitha, and with Hinduitha
b.
D. their mother, and her daughters. Exterior
(i5)Holy(?)
Commentary For the language and
script of this
and the following Mandaic bowls,
see § 7.
A
charm executed
in behalf of a certain
addressed against a specified
named I
The is
woman and
with their families are included by name.
sons
.
later,
may
(which
with
whom
is
The
particularly
"the mighty Istar"
who
is
be identical.
"House, dwelling,"
b^'n
lilith,
her husband.
The charm
is
found
etc.
these four terms occur in Lidzb.
:
in the
Mandaic
literature in the original
4 and 5. meaning)
here reduced from the sense of "temple, palace," as in Babylonian, to that
of a private mansion.
KJX'ra
is
The word
the cattle-barn
;
also appears in Hyvernat,
in general
perhaps "outbuilding."
1.
15.
In 40:
4,
246
UNIVERSITY MUSEUM.
mz
2.
for the plur. w. suffix, see Noldeke,
NriN'Jvn
3.
BABYLONIAN SECTION.
"cattle";
:
it
Hand. Gram.,
§ 144.
occurs in the sense of "wild beast," in 39: 6;
singular NDvn.
NHNiN: the singular would be the equivalent of the Assyrian anu,
=
"vessel,"
Heb.
'JX
The word
and Arabic ma"".
otherwise
is
Aramaic, having been replaced by the derivative man.
One
are favorite abodes of the demons.
is
unknown
Talmud
In the
in
vessels
tempted to regard the word as
a plural of KJy, "sheep," but for the following "of the house."
Nrcnrn:
or the
;
(as
that the
name
njn, ni'n, 24: i; 40:
of.
16.
— xnNiD= mar, "lord" + Adda; a
may be
the
Mar,
deity
Bir, etc.
equivalent to the ancient
is
(
form of
see Clay,
Damascene name
Pognon's Zakar inscription), the Biblical Benhadad.
in
inexact construction, 1.
15, 21.
element
first
Amurni, 95), so
lima
woman";
"Indian
''Nnn=nn, Nos.
4.
Hadad
e.
i.
M.
is
For
the husband.
i
.
.
.
=
1
With
"both, and," cf.
14.
'SsnJJ
6.
,
40:
same root
of
The
p. 44.
as
The second word 9. K31ND:
phorous name :
1.
=
is
smps, with
original formation
8. 'Kiiya: a corruption of
N'nNt
for this being.
titles
Cf. the Lilith
17.
JinpNS:
Noldeke,
Notice from the erasure that
reading.
and "angel" are interchangeable
"lilith"
'KJTn
the probable
so
:
bsnuy?
supplied from 40
i4S3Nnso, DN
+
-i»
in
1.
(or
:
is
assimilation of l
that of the Syriac
—For
with n; see
noun pakadta.
Knny and K'Dns
see p. 72
f.
4.
12 with the second N caretted; an old theo-
xm
+
Persian Zadoe, see Justi,
p.
10
?)
378, quoting a
name
of the fifth
century.
S'Ulxn
:
Persian
name of a Syrian monk of
the seventh century, ibid.
82. 10.
NDHD:
the bowls of
Mandaic
original root
DDD (see Noldeke,
Pognon and Lidzbarski, and
literature, thus
relieving
passive ppls. at end of Lidzb. 4.
§
45)
defines the
Noldeke's doubt.
;
the verb
is
found in
word
as used in the
Cf. a
like
series
of
\
.
.
.
MONTGOMERY
J. A.
KOJXDD: the reading
—ARAMAIC
INCANTATION TEXTS.
almost certain, but
is
I
247
cannot identify the root;
probably an error for SDiXDD, as in 40: 21.
denominative
N^'JT: a
from
ragala, "strike, tie (a sheep) 1 1
nbp''2ir
:
the passage
reading, nrp^aE', "which
=
12.
=
NS'D
KJDSO
:
40: 23. sa^no,
foot."
cf.
the Arabic
The word occurs
in Lidzb. 4.
40
For the
cf. ibid.
fern. pi. in
13. i,
K'TXt: the
277, and
[cy,
An
the present text
;
is
to
N, see ibid., 162.
found
Targumic
V
is
17.
in
the
Rabbinic
pt2V,
persistent in Mandaic.
'PI
Assyrian cacu, abundance",
identical with the
.
22, except for the latter's
63; the Pael in 7:
error by dittography for
:
SiJ"i
see Noldeke, § 170.
"olive-press"; but according to Noldeke, § 45,
K'UIKnni
:
have dismissed from him"
can suggest only the root
I
Rabbinic
identical with
For the form
be so interpreted.
pn^saino
I
on the is
=
bji,
Hwb.
Muss-Arnolt, Ass.
NtKT, "foliage,"
Targum Job
archangel Zaziel appears in a papyrus published by Wessely,
14: 9.
xlii,
65,
1.42.
NnNonn 14.
:
for
X'nsn
Noldeke, § 222. 15.
:
sn»3xnn with change of construction from the preposition hv
—For omission of
(Exterior) ip
is
relative after n:3 see p. 39.
sure, perhaps
EJ'lp.
;
cf.
No. 39 (CBS 9005) ni'ij/i'i
(3)
nn»''K'''Ji
KnK''^'S'
KToy
KnK^5"5>
»'<'?'<'?
(7)
K'JND
ini
(8)
vn'''?'''?
IKTDj;
n^fi£3
KiJKrm
na
.
.si
.
s^e'Cxnin]
K^E^n
rib'Js
NMm
Kn^DV
Knsn
ns
k-dth
Ji.n
n^K'nuTon
Din
.
[K'Di^n
.
.
K'aini
sn'^"!)
'm'?
(12)
jCidI'^b't
[nd-iIidt
(11)
shkhpu
-ixtm
s'^'a nbiy
(5)
(6)
x'txii
x'ni
jo
stdj; Nnii^.on (9) niix'oxTDT
»r\»y»D (10) xriNim
bin
NnEpfjM
pnJ'iD
xn'oy kdkd'kt
K'o'nni
xnnsn
nb'inn xn»nni
njoxni'
n!'Niioi>i
Knxi'B'itj'a
njosai
Kjon-iaT
[n]Dv[-i
kjiidk
xD-inaT n:DK3i
snxtj'K-nn
k'jn3-i
K''0[''3]Nn
H''abn2 t6»'[.'Dn]iai
[Na]^D
n]Dyn
xn^cy
[K'trnjn
KnK73i
K'^'i)
^nsn n[B nolyn
(4)
xnan xmh Knioy xijont
N'TipT
nnxnK na sn^nT
xmoji Kn>:nn[i s<]nnKn
ni'^nn (2)
xnon Nnno xn^oy
[t
N'Dsn K'JKunDi
Nmos
[n]n32i
[sn]NT
Translation Health and arming and sealing and protection (2) be for
.
.
.
and the
body and soul (3) and the unborn child and womb of Bardesa whose mother is the daughter of Dade. (4) Charmed are the Sorcery-spirits in stocks
of iron;
charmed the
Lilith
empoisoning male Devils and charmed the (6)
charmed
[the
Mysteries and the
arts
of?]
(magic)
Doctors, and the melting of
unborn child and
Charmed
womb
evil
chains of lead; charmed the
in
(5)
hostile Beasts, (7)
Circle of malignant
Wax
female
empoisoning
men and
figures (8) of
is
the Lilith that appears to her (9) in
evil
Masters and Sages and
him who
of Bardesa whose mother
Liliths;
and
is
Terme .
.
.
;
alive:
b.
from the
D.
charmed the
that appears to her in [shape?] of Tata her sister's daughter;
Lilith
charmed
the defiling Ghosts (10) that have entered, which appear to her in
all
Dreams
of night and in Visions of day; charmed and sealed with the seal of (11)
King Solomon. Again: Health and arming and sealing be for the parturition of Bardesa (12)
whose mother (248)
is
Terme
b.
D.
womb and
the
montgomery
j. a.
aramaic incantation texts.
249
Commentary
A
charm for a pregnant woman.
me
tation published by
unborn
for the is
child,
JAOS,
in
may compare
I
1911, 27-2, no.
which includes prayers
i,
From
of the petitioner.
nblj?,
the mortuary incan-
4 the present charm
1.
very similar to that in Pognon A. 2.
K'DTn,
Pognon
^5nN^: so in
Pognon A.
NnriD: also
4.
B, in Lidzb.
Norberg, Onom., no.
ers,"
the root
5.
Ass. sdhiru; in this sense
cf.
xniKD
(to be cited to Noldeke, § 89, la),
S1N3K: the Syriac S13K was used for "lead" and "tin," according to
who
postulate a distinction between abard and
abrd, or abard
and ebdrd but dispute which word
(Payne-Smith,
col. 19).
especially in the
{SPBA,
love-charm
160, etc.),
was equally used,
and
tin
Testament of Solomon where positively decide
weight of the former metal
may
applied to which metal
from Hadrumetum, Index to Wessely,
cf.
tin is atropaic,
whether our abdr
better suit the
is
Lenormant,
TSBA,
in
in iv
R
vi,
337
f.,
346, Argues
texte Sargons, 53, 82,
is
makes anaku =: lead
(eft.
and anaku
"tin,"
whereas
the heavier in
Zech. 4
in the
:
=
p. 60,
tin.
alloy
How-
denies that
Lyon, in his Keilschrift-
Heb. 13K) and leaves abar
used of magnesite, Hilprecht, Assyriaca, 80
the Hebrew equivalent of the Aramaic Kn3X, is
from the
correctly
known.
at variance.
Hilprecht and Haupt, on basis of chemical analysis, find
untranslated. that abar
tin is
ix, 584.
symbolism of the language.
no. 2, rev. 17, that abar =: lead
Sumerian or Assyrian word for
the xlii,
lead or tin; but the
ever Sayce, Archaeology of the Cuneiform Inscriptions, the
JQR,
meaning of the Assyrian abar Assyriologists are
to the
former
in magic, the
like all the metals, ibid., KaaaiTe/jivdv,
seq.;
Hence we cannot
mentioned
like the xiii,
is
were used
tin
in the
et
and a case
Both lead and
KaTdSeafioi,
Cypriote defixiones
—As
-e, cf.
12: 2.
In the Mandaic appear the sinsD, "sorcer-
For the meaning
text,
the Syriac lexicographers,
ftdh^ov,
msi,
Cf.
not otherwise found in Rabbinic and Syriac.
is
KnsD: Pognon's
'B
feminine form in
V""*!; a
5,
8 (the mother's name, overlooked here).
1.
its
Hebrew
metal lead. 10
may
same word
equivalent
The Hebrew
rather be "lead."
is
paralleled
is
"lead."
flf.,
83.
The Syriac
msv, 'dn^ka
13K, "plummet" rather suggests
for "tin"
is
^na,
which however
This confusion between lead and
by the ambiguous use of plumbum
tin
in Latin;
p.
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
250
nigrum
lead,
is
Weise, 1841)
mssy
S'E'Niin
5.
found
have edited
in
'^
JAOS,
N., xxxiv, 47 (ed.
appear to be attempts at
'dn'ka,
W.
T. Ellis's bowl-text,
after Pognon's
parallel,
form
but with the
6.
1.
an inadvertent
N'^'b:
repetition.
6. NriKK'Kiin for the adjectival formation, see Noldeke, §
and,
vocalizations 'abra
1912, 434.
amendment
:
vs. Syr.
dififerent
apparently "lead," appears in
in
H.
tin; see Pliny
The
Arabic.
and Heb. 'andk
mav,
differentiation, I
candidum
p.
so also in
;
vs. 'abdra,
which
and
Mand. Gram.,
105.
K'jsrn
possibly absolute
:
Nnoin, 38: 7.
from -an)
or a masc. plural form, cf.
;
II.
for iSTn, as in xna't, see Noldeke,
nxtn: (n. b. construct)
word of
I interpret the
§ 46.
(-a
pi.
ibid.,
the magic circle, part of the dreaded arts of
the necromancer; see p. 88. 01 S'JKDi
sn-pT
sorcerers are by tradition "Doctors."
:
'D
K'-itro:
may
be
the context, Pael ppl. plur;
inf. i.
in Rabbinic, "pitch" in Syriac
e.
Peal of sic, or better, in agreement with "dissolution," or "dissolvers."
plastic
to the
Babylonian sorcery.
80.
Wax
for
ZAL. LU,
does
seem
not
to
kiru (see Muss-Arnolt, p. 432)
=
same
origin, Its
the
pitch.
is
in
:
cf
.
of
the
119)
p.
wax Is
;
among
Any
enemy
so also Fossey,
as used.
have
in
dough
Magie
those substances,
Assyrian khu or
the Latin-Greek
extensive
word from
modification in
uncertain, see A. Walde, Lateinisches etymolo-
j. v.
cera.
ample notes and bibliography
s^m
simulacra
term having undergone
etymology
gisches Worterbuch', 1910, see the
ccrai, I
in Hellenistic magic.
be identified
though Jastrow and Thompson
meaning?
wax
these
speak of
the
and the Latin
Tallquist enumerates clay, pitch, honey, tallow,
(Maklii, 19, and see his note to ass.,
Kriimi
well-known use of
substance might be used
"wax"
"Pitch" might be the translation here,
but comparing the plural with the Greek
word
is
at least according to the refer-
and Mandaic,
ences in Payne-Smith and Norberg.
related the
'P
For the use of wax in Abt,
Die Apologie
in d.
western magic, Apuleius, 82.
the isolated instance given by Noldeke, p. 344.
.
MONTGOMERY
J. A.
8.
S'DTn: the
ARAMAIC INCANTATION
first letter is
251
TE;}^TS.
conjectured from a mere remnant; possibly
Oep/iia 7
g.
In
this
a
line
sense in earlier bowls,
Knxn
:
Darius, no. 25, 12
Glossary; 'ONQ 25:
snsj'KD
10.
:
family ghost appears. NDIDT
7: 14.
The word before
name Tata
in
is
is
I
Tatti, etc. in Johns,
used
in like
unintelligible.
Strassmeier, Inschriften von
von Nabon-
Assyrian Deeds, 450, Clay, BB,
x.
i.
connect
this, as
a participle, with the root pD, Arabic
Sana, which does not appear as a verb in Syriac s^yana, "dirt," and with the
same
The same word, masc. and
"shoe."
xriNn
also Tatta-dannu, Strassmeier, Inschriften
;
and
idus, no. 343, 8,
g.
feminine
the
cf.
definite e.
is
;
from
it
comes the Syriac
to be connected the
fem., occurs in
Hebrew
Pognon A,
p. 40,
JIND,
which
he would derive from k:d "hate," but without explanation of the form. It
might,
that
Sachau's Elephantine papyri occurs the
in
Pap. 57 bv.
a singular instance, be an error for xns'JSD.
if
:
2,
58
:
3d fem.
11.
Din
:
n. b.
16. pi.
of
bhy
X'ON': a mistake, corrected
made upon ^0^
However
metathesis t^D for K3D,
in
1.
by the next word.
The same note
is
to be
11.
doubtless
=
3in,
"again," so often found on our bowls.
Thus
Noldeke's explanation of Din in the Mandaic literature (Mand. Grant., 204) is
confirmed.
— n^KliD
for the form, see ibid., § 67.
No. 40 (CBS 2971) nnK:3i
K"n K^s
x-rniD
,
.
,
la Knsi^'i'
N-ioni
.
.
.
kjs'':''3[i]
s"n
Knanm Nnnn
i<;K'j'ai
nba^n
N"n
snioKi
mm x^n
la
nba'ni
uniDXi
s^ni ivksieo
mm
nr'K2i snxapii
nbym
mnn
b'ukLrs] -lanNoasiCS)
10
nsoa nasaa iiaj^mam
"la
(12)
nxoa nn'saa
b'ijkro ~a (13)
to
xnsapu nnsjai snan
nn^xai
(14)
(2)
(4)
n^KRo
nixni siaa
15) n[l'''i]nn sniosi
mjs!'
nb^mn Knrin
(6) nD"'bKroiDi ii3'K^K JT'SE'K
NniDJi D
K-iin
n-usij
snin sion Kns'':«vnn
Ktjyi Klin
na
nixn
hjdi
(3)
iC'']:i-'i
[nja]
xmi
[B'OKnc la nsDasT k'J'R smtn
mm nn^xai
N[nKapij] nnxjai
wnan
nja^
Exterior
xnan na
njai
nKDaxT
twn Kinn
nnK^Jsrm
(17)
Non^ni
[snsnriDV]
...
pniaiai
mxt
lei
mjs
id
n^a^n
pn'Ei
[inlDy
Konirii
K'-ixcT ...Kninoi
Knmn
.
.
.
nj^n ns ^khsidt (16)
id
[mm
sriKapu nnxjai]
nn^sai
nsJN nn^oy K>'n
'KJtia
pnl'ia
na
toi
mi]n pi nn['Ka
smooi
snan
KD[nDi .
.
n:ai
.
.
.
(19)
.
.
id]i
njxna
jd
Nnsa-iiE'
'sjna nsi^
[n'o^k pn^ia]
nnwa
N]-i'Dy
jdi
n;a
E'lJxns (21) (22) KriKanity
n^'p'acLi]
.:
N]TD[y]
[K^'j-n
nnK'j[KV]n
[nND3s]i
sonna ss^^n
x^ansi xmayi
[sn^oy nsnjs nsriNa
NJSDD KS'Di ...[KjB-nai
njsnD
smi
(20)
xb'[J]ni
nn^Ka (25) s[ns]apij nnsjai IB
sas^n
sns-inD'y[i] lai]
N'^n
nb^m
xn'!''!'
-isaK? c'jy ^lai
iiy
ni'«i'D
na nND3^5^ nj[K'ra
ai
nJN'J'ai
s'-'n
[vsmpsai K"n n^n ivxi^Kia Naxi^o 'XJna nns ns nnlijoa (18)
...
N'TDV tai
iiNoa mjsi ni'iinn khidki
niKti
ii^«a-ino[i] (23) ii'sri'Kaa
nin
.
(sic)
siajn (24)
n:s'3'ai
ma [a
n]ini
nba['ni
IN'asr
id]
K"m
(26)
Translation In the
name
of Life!
and wife and male sons
—that (3)
health (2) and
armament be
to the
body
and female daughters, and the house and (252)
!
J. A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
abode, the mansion (4) and the barn of the the property of (5)
cattle,
Xaro bar Mehanos, from
253
and
the ass, bull
goat,
L,ife.
swear and adjure you (6) by Life.
I
'(12) and
have broken you
I
[Health and protection,
wife.
Xaro (13)
the house of
Xaro
in the gate of
from] the
etc.,
b.
healing and guarding [be to
]
Liliths,
And
M., from Life.
armament and
health and
bull
ass,
And
M.], from Life.
b.
in
and female daughters and the
the male sons
[Xaro
his
when they appear
house (14) and dwelling and mansion and the barn of the goat, the live (?) property of
man and
M., the
b.
and
health and
armament (15) be to the body and the male sons and female daughters and the house and dwelling and mansion of (16) Merathe daughter of Hindu, from
And
Life.
health be to the body of
Xaro
.
.
and the wife and male
.
sons [and female daughters and the house and dwelling] and mansion and
Xaro
building and cattle (17) of
Charmed
art thou, Lilith
M., from Life.
b.
Buznai, and
three hundred and sixty Tribes,
of the angel Buznai, by the adjuration of
.
.
.
who
Darwa .
.
.
the goddesses
.
.
and the
.
(
?)
of
Life,
and by the command
(?) with the mighty Buznai, (19) by the seal of the angel
is
whose word none transgresses.
(?),
and]
all
(18) by the word of the granddaughter
and
temple-spirits
Charmed
are a[ll the gods
(20) and goddesses from the
shrine-spirits
body and the wife and sons and daughters and the house and dwelling and mansion and barn of Xaro
b.
hobbled
is
which
have dismissed from him
all
I
the Ish[tar]
.
.
.,
M.
(21)
Charmed, shut up and confined and
and the three hundred and sixty Tribes, (22) .
.
.
one after [the other.
Amulet-spirits which lodge in their houses
Charmed [and hobbled] and suppressed and covered the Plague
.
.
.
[from] the body (24) of the
Charmed] are
(23) and devastate them.
man and
is
the Satan
his
wife
.
.
( .
?)
and
and the
male sons and the female daughters, (25) the house and dwelling and
mansion and the barn for is
cattle,
of
Xaro
b.
M., from Life.
(26)
And
Life
victorious
Commentary
A
long and
property, inscription
repetitious
including the is
charm for a
several
kinds of
found on the exterior.
certain
man and
live-stock.
his family
About
and
half of the
254
UNIVERSITY MUSEUM.
I
With
.
BABYLONIAN SECTION.
same invocation begin the
the
some
sections of the Ginza, also
of Pognon's bowls. NDiDKi
for
:
of purpose, see the like phrase in Pognon,
1
no. 14,
e. g.
and Noldeke, Mand. Gram., § 293.
X^D^
e.
i.
:
hemra, also cited by Syriac lexicographers, see Payne-Smith,
ad loc, and used as a ing
regimen shows, the barn.
KJN'J'3: as the
4.
Gram., 91. The follow-
collective plural, Noldeke, Syr.
word was written
Knin, n
was then caretted above, and
word
finally the
rewritten. NTJjJ
found
:
in
to be
Noldeke,
'Vn, cf.
ibid.,
Talmudic ^>^, "private property," supplemented apparently by
nKD3
:
N'TI,
§
The word
see Jastrow, Diet.,
=
found
12,
s.
is
used In
v.
=
Meh
=
like
1.
14
the it
is
"livestock."
evidently an old Persian
Xsayarsa, ArtaA-sathra, Justi, pp.
47.
name
173, 34.
in
Koseform;
The K
in
Ajseri,
cf.
OKi, here and again
below, represents the vowel of the prefix, before the vowelless
n:xno
is
tJj?
certain goat-species, Payne-Smith, col. 2934.
Nitrn: for
5.
and now
§ 68,
Sachau's recently published papyri from Elephantine.
names of
in
added to Noldeke's instances, Mand. Gram.,
first radical.
Mithra, plus Anos, a Persian genius, Justi, pp. 208,
17-
S"n
JO
IWxSs
:
:
the long period which this phrase concludes this ancient
and
full
is
paralleled below.
form of the preposition appears
in
Pognon
B, but not in Noldeke, under § 159. J<"n x^N: cf.
6.
and is
is
1.
18,
N^n sbsiVK^xna.
'N
= the preposition just noted,
used uniquely with a verb of swearing, where in the Semitic
found.
Cf the Greek .
iiri
,
representing, as in the English "swear on the
Bible," the primitive action of laying the
—
hand on the sacred
object.
16.
"nsno
18.
This antagonism of Buznai's granddaughter to herself
?
17.
'Kina
:
3
cf.
'kjiuj,
a case of casting out devils by Beelzebub.
38:
6.
The
is
evidently
sorcerer affects that he has
received from one of her brood the proper charms by which to bind her.
Observe interchange of N3Kbo with
Sfl'T?.
MONTGOMERY
J. A.
01 p'xbxna
"by that which
:
For the redoubled to
1.
—ARAMAIC is
INCANTATION TBXTS.
upon,"
i.
e.
255
"by the adjuration of" Life.
preposition, see Noldeke, § 231 b.
For the phrase,
see
6.
IVNmps: for the 23
.
S3NDD
Nmno 26.
:
in
IK'3KT
and Lidzb.
5.
:
sing,
with p'S
but a feminine
is
—
,
see ibid., § 146.
demanded.
agreement with the Syriac
;
cf Nnno, 16 .
K"n: the same doxological formula
in
:
6
;
in
the
Ginza,
Pognon, B, no.
22,
APPENDIX No. 41 (CBS 179) This text
Enough
is
is
being inscribed on the top of a
unique,'
legible to indicate that
the same order as those on the bowls.
But the text
ered. face,
The
and though badly shattered, almost
served,
sadly
is
skull
remarkably well pre-
is
the shaling of the sur-
There are two
legible.
one running across the length of the left-hand side of the
The
side.
filling
up some space
in the
other, shorter, inscription
skull.
the pieces have been recov-
all
worn and obscured through
and only a few detached words are
back and also
human
a magical inscription, doubtless of
is
it
from front
top,
to
forward part of the right-hand
at the
is
inscriptions,
back of the right-hand
side,
at right angles to the central suture.
In the in the
line
first
second
nn
of the longer text are visible the words,
nJX
,
lowing names are visible:
indicating an address to the evil spirit.
ins,
cf.
(?) bn^
i;
5:
"Mordecai ben Saul"; and a woman's name
— nhv2 can be read
first-named
man
reading.
take the
I
name
tirhb,
wife of
the
'SDJ, so the
Wise Men,
the later Caspar
The
apparatus of the necromancer, and
its
(Caspar, Jaspar), con;
Justi, p. 368.
skull has
become part of the stock
use in that connection
is
typical of
power over the dead, while the presence of the gruesome object adds
to the
awe
in
which he
is
held.
But
all
through magic runs the morbid
theme of the use of mortuary remains.
In
texts are buried in the graveyard; in the
magic brews for compelling
'
two
app.
i,
use of a skull for recording a magical inscription opens up an
interesting line of magical practice.
his
the
to be a feminine hypocoristic in -ai to be connected
nected by philologists with the Old-Persian Windafarna
The
'10,
almost certain
with Gathaspar, in the B.vcerpta barbara to Eusebius (ed. Schoene, 228), one of the three
fol-
'anio, also spelt
(evidently
one place),
in
p
P'^1"';
The
This statement must
now
be qualified, as
similar skulls are in the Berlin
Museum. (256)
I
the
Creek tove charms, the
learn through Professor
love,
Ranke
that
A.
J.
human bones
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
are used, and in a late Arabic charm a
has efficacy in bringing the beloved to the
lover's
Cf. the burial of Pognon's bowls in a cemetery.
257
broom from side
(see
a cemetery
No. 28).
to
Primitive animistic beliefs
have survived, which connect the skeleton with the world of spirits a material point d'appni, and the skull
word
for skull
There
161, 164),"
is
It
may
where the dead
asked by means of a thinks
refers
this
illustrates
skull
(caharia)
Talmud
to
the
necromantic
some
to
in classical
magic
For
365
also
in
the
Talmud.
vouched for
this practice
cf.
i,
is
44)
skull-shaped object; but our actual
in the
The use of
skulls
Apology of Apuleius;
of "speaking skulls,"
we may
vogue among the Sabians; see Chwolson, Die Ssahicr,
Dozy and de Goeje, Actes f.,
(
is
^XCJn )." Joel {Aherglaube,
rhibil
artificial
(31N 7V3)>
naming him, the other where he
raised by
the practice noticed
see Abt, p. 141. special
is
skull
is
be noticed
use of a skull; Sank. 65b: "there are two kinds of necromancy the one
it
most
also used of the soul (Wellh. Skizzen,
a reference in the
is
;
especially preferred as the
and perhaps most durable part of the anatomy.
striking
that in Arabic the 3, p.
is
ii,
note 150,
its
and
of the Leyden (6th) Congress of Orientalists,
ii,
293.
But the
was
skull
James of
also efficacious as a prophylactic object.
Edessa notes that a dried human head was used by the heathen Syrians as an amulet (quoted by Robertson
Smith,
Religion of the Semites, 362, Especially as part of
referring to Kayser's edition of the Canones, p. 142). the skeleton Blick,
was
141,
ii,
it
who
efficacious against the evil eye; see Seligmann,
and also the use among the ancient Taurians and the
Jettatura,
Dcr hose
notes the use in Italy of a tiny skull-charm against the tribes of
Caucasus of the heads of enemies stuck on poles as a prophylactic; also Elworthy,
The Evil Eye,
talismans in Italy
;
340,
notes
use of skeleton-like figures as
the
he finds the same talisman
King. Gnostics and their Remains, 213 (ed. falls into
2,
in classic times,
180).
The
comparing
skull therefore
the general category of frightful or obscene objects, which had
the power of repelling the evil eye in particular and evil spirits in general.
'
Dr.
Speck,
of
the
Museum, informs me
that
the
North American Indians means of the reincarna-
carefully preserve the skulls of the animals they hunt, as a tion of the beasts,
and
I
understand
like
customs are found over the world.
No. 42
Towards
my work
the close of
who had several me some
Gottheil,
is
now found
not
was the copy of a
the papers
Museum.
He
knew
replied that he
text
was taken from a bowl.
venture to publish Prof. Gottheil's copy,
I
and do so the more readily because of tration
interesting character
its
affords to several points in the texts above.
it
which
text
Accordingly on the hypothesis that the original
Museum,
in the
if it
in
of no other source whence the text could have
into his set of papers.
was once
made
from the other
It differed so radically
inscriptions that I inquired of Prof. Gottheil
come
Professor Richard
notes and transcriptions which he had
Among
in the
volume,
this
years ago thought of publishing the bowls,
kindly forwarded
his preliminary essays.
on
and the
illus-
contains a form
It
of the Lilith legend, widespread in folklore, and a bowl would have been a perfectly proper place for a text of this prophylactic character.
my
not however included the text in
nu^
rnbvr,
nvo!'
n^un mi" ns
nl)
[nDial' 113?] ivei'
nnvl'
nnornB' tn :
li'Ki
li^'x
in'^s
wa^n
ncsm tvm
li)
Dnmn
V't
n^
p-itn^i
:
•
^3i
P'tni'
y-in!'
i-i'23'x 3''B'ni
:
nniji'i
in'i'K
n3 :
"ib
noxni ivm
men nrc n^
"i
iokm
orn ^3r:i
I3K'
r^b
n3
•'1'it
i'3i
niji^n
diik K'pn laniox
riK-tin
:
nn^n
:
:
>bi>
(258)
ckoo ipn
n-i2K n^'-.ci sij
mxpTD
nsc^i ion
'2JK'!
mnn
mstr
(sic) nni'r nra
.
-id'3N
nnnDtr
:
:
•'DTrin
ic
D''3in3 'm'zv nx
np'3K :
mo
na
mivy inani Drn nso cina
n^nn
n^n''
csi'in
nnb njn na htk't c't
V2U'ni
'^
•
ns nnn^i rniovy
ntj'a
ni'
ni)
have
Glossaries.
n^n nen psoi
'Hi's
i'siB'''
tci
'jnx
'3:k in'i's
nsijin
I
nxn
ri'!'''!'
nDpiJ3N
i^k
'JK in :
:
i'"
inior
ntsnoa
MONTGOMERY
J. A.
tnpn nvni
nx
d-ijeik
punlj "li^T
a''sn»'
nac
k!)!
rmcvv ns nsa^
Kill
lOD
tn'p-iyi
isKnon
ptj'
nrnpn
db'2i
ds nb
lairi
si'tj'
»b icn
nx
ninr!'
n"Dr3
tn'Tj
innas
tsiJi
:"n3
D'OB'n '3313
k!'i
the text are given
mM
n«
'ied
mm mS'n
nxtn
ik
kS
ens yrb
s^
min
^nba n33i
-b lisun
si)
259
pnv nm3»«
inrDB" n.B'm aipyi
mxnvn
n"2
yip otya d'h io dn tr^ain^
Accompanying
A
n-itj-j;
ARAMAIC INCANTATION TEXTS.
ntra n«
nx ^1BD^
onn^ nrNB*
ni'i3'
some inscribed designs and phrases.
rough figure of a hand (prophylactic against the
evil
eye) contains the
Aramaic legend: NE"3 N3K' n'S NtS^r t6) Kmti "I
am
the seed-producer (?) of Joseph;
prevail over him,"
tip
?)
when
I
=lDin *yitD
come, an
evil
N3N
:
year cannot
of thought between Joseph as controller of the fertility
of the family, and as a good
omen
for
expectant mother.
A
"David's Shield" contains
Adonai, on the Vn''(?),i.
shield
and
—a play
of Egypt and the
fertility
the
(= NH
e.
left
hand
fri'SSK, to
JCE',
"Satan," in another division 33S and nearby
be found in Schwab, Vocab.
more roughly designed
'JTX,
"run ns', a fanciful form of
in the center
with piLiOO and
the possible mutations of
contains
in the center, flanked
niri"
on either
tlS^TiD
Another species of the
side.
The changes
pb\ and the scripture Dt. 28: 10
charms against the
Lilith are to be
Buxtorf's Lexicon,
s.
found
is
with
n", etc.
are rung on
Similar
cited.
end of Sefer Raziel and
at the
in
v.
Translation Shaddai Sanui Sansanui Semniglaph In the
name
is
name
living
Y"
the
God
of
Israel
and enduring forever.
the road and he
Where
of
Adam YHVVH Kadmon
met the wicked
art thou going. Foul one
band walking along?
And
Elija
Lilith
and
who
and
Spirit
besits
the
all
of
Life Lilith
the cherubs,
whose
prophet was walking in
her band.
He
foulness, with
she answered and said to him:
My
said all
to her,
thy
foul
lord Elija,
I
UNIVERSITY MUSEUM.
260
am
woman
going to the house of the
BABYLONIAN SECTION.
who
in childbirth
is in
pangs (?), of
So-and-so daughter of Such-a-one, to give her the sleep of death and to take the child she
bearing, to suck his blood and to suck the
is
marrow
of
And said Elija the prophet blessed his name With a ban from the Name bless it shalt thou be restrained and like a stone shalt thou be And she answered and said to him For the sake of Y" postpone the ban and I will flee, and will swear to thee in the name of Y" God of Israel that I will let go this business in the case of this woman in childbirth and the child to be born to her and every inmate so as do no injury. And every time that they repeat or I see my names written, it will not be in the power of me or of all my band to do evil or harm. And these are my names: Lilith, Abitar (Abito?). Abikar and
his bones
!
to
devour his
flesh.
—
—
!
—
:
!
(Abiko?),
Amorpho, Hakas, Odam, Kephido,
Satriha,
Kali,
her: Lo,
I
Batzeh,
adjure thee and
And
Kitsa.
Taltui,
thy band, in the
all
Ailo, Matrota, Abnukta.
name
by gematria 613, Abraham, Isaac and Jacob, and Shekina. and in the Beasts and the Hosts, blessed
woman marrow
is
he
!
the
—that thou
or the child she
Y" God
of
in the
to
of Israel,
name of
his holy
of the ten holy Seraphs, the Wheels and the holy
Ten Books of
is
Law, and by the might of the God of
come
not. thou
nor thy band to injure this
bearing, nor to drink his blood nor to suck the
them neither
of his bones nor to devour his flesh, nor to touch
256 limbs nor
their
name
answered and said
Elija
in their
365 ligaments and veins, even as she
is
(
in
=
thou art?) not able to count the number of the stars of heaven nor to dry
up the water of the
name
In the
sea.
of
:
'Hasdiel Samriel has rent Satan.'
Commentary Only a few '13DJD '13D
Vocab.,
s.
and vz:).
the inscribed 'i:d:d
detailed notes are necessary. fl^JJDD
are
The second
Name,
cf
.
common is
in
Of
the terms at the beginning,
childbirth
charms
(see
erroneously explained by Schwab;
the DE'
.
.
.
^I'^J
in
11:9.
'IJD
and
its
Schwab. it is '3
DC,
reduplication
probably mean "divorced."
N. B. the order of Adam,
(NIKpT)on Klspi'D
is
Yhwh, Kadmon.
obscure to me.
The
root
the Syriac sense of mourning, hence supplicating; or as well as "dance."
cf.
is
probably used in
Heb.
t''n,
"writhe,"
.
J. A.
MONTGOMERY
m^f ns NTS' pronoun
commonly used
=
nnn
Of
last as
njn n3 m'X, the
A)
as the indefinite
first
representing the Greek
name being
261
inserted
ieiva,
which
upon
use.
^
Lilith the second
Abatur the Mandaic genius
but the possible reading of the copy, Abito,
;
i.--'
Arabic DDp.
cf.
names of the
Glossary
(see
as
in the papyri, the actual
t^n,
the
would read
I
quaequac, the
fern,
ARAMAIC INCANTATION TEXTS.
preferable, in view of the
Greek
parallels
see below
;
the third
;
may
be
the Greek
is
aiiopifio^.
613
:
the figure
number of
the
is
the gematriac
sum
God
of 'the Lord
of
Israel,' as also
As Mr.
and negative commandments of the Law.
positive
A. Simon, Harrison Fellow of the University, has suggested to me, the preceding abbreviation stands for K'lOO'J.
The "256
limbs" are 248 in Jewish lore.
charm given by
the identical expression in a
The
10
in the
cf
Reitzenstein, Poimandres, 295.
Books of the Law are the double of the Pentateuch
Eighth Book of Moses at the
For the 365 ligaments,
.
cf.
;
the
Leyden MS. which Dieterich has published
end of his Abraxas.
The very
ancient use of epical narrative as an efficient magical
was described above
p.
62
as in the case of Dibbarra,
over the
evil spirit
thus the mere
;
narrative of
a
charm
demon's power
potent, or, a fortiori, the relation of a triumph
is
from some sacred legend.
In the present case
we have
the added virtue of the revelation of the demon's names, and she swears
whenever they confront
that
names binds her Dr.
her, she
M. Gaster has published
an interesting paper
entitled
the Child-Stealing Witch." in several of
will
retire;
the
in
Folk-lore xi (whole
'Two Thousand Years of
The
latter
our preceding texts (Nos.
uncanny
ian
11, 18, 36, etc.).
of which have evidently the same root.
and modern Greek legends, and
a collection to which '
hei
I
cites
He draws
number a
Charm Against
this
Dr. Gaster surveys
magical narrative,
on Slavonic, Rouman-
one of Gollancz's Syrian charms,
have had frequent occasion to
refer,'
and also quotes
In Actes of the 8th International Congress of Orientalists, Sect.
of these charms are in the narrative style.
by Hazard, JAOS, xv, 286
f.
xlvi), 129,
has already met us
spirit
a wide material of European and Semitic forms of all
knowledge of
(cf. p. 56).
Most 77. charm given
4, p.
Cf. also a similar Syriac
;
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
263
in translation a Jewisli
Lord
Hebrew
(in the
"''
charm of the same order from the Mystery of iiD, a book I have not been able to obtain).
This Jewish legend
is
almost identical with ours.
shorter, concluding with the
up the names
in the
room
identical with those in
Odam,
Izorpo, Koko,
preferable to
my
of the
our text
Ita,
My
Talto, Partasah.
names of the
woman
;
:
is
considerably
and a direction to hang
Lilith
The names
concerned.
they are
It
Satrina,
are almost
Amizo.
Abito,
Lilith,
Podo, Eilo, Patrota, Abiko, Kea, Kali, Batna,
form Amorpho
is
probably older;
Koko =KaKofmay
Syriac legend quoted by Gaster from Gollancz,
the
latter
children"
Spirit in the likeness of
has (cf.
one
for
of
is
an ugly
Mar Ebedishu
a saint
is
it
woman who
In the
are the characters
her names that of "the Strangling-mother of In the European Christian legends, the
above to 36: 4).
benevolent actor
be
Kas.
In both these Jewish forms Elija and the Lilith are the actors.
and the Evil
the
name
the Virgin, Michael, or a certain saint bearing the
Sisoe, or Sisynios.
These names are derived from the Jewisli
as Gaster suggests.
In the Greek legend the spirit
which appears also
in the
magical
In
papyri.''
of the fiend's ravages, in one case the
charm
children are the object
all
for a
is
'1JD3D 'ijd,
Gylo, the earlier rt/Xu,
is
boy
with
afflicted
cataract.
There are some other simpler forms of manuscript amulets
Pobnandres,
298,
p.
prototype of the reads
:
"When
legend contained
which were not accessible publishes
Reitzenstein
Roumanian
a
Dr.
to
text
in
In
Gaster.
which
is
Greek
the
his
earlier
folk-legend published by Gaster, p. 132.
It
came down from heaven, there met down her back and her eyes inflamed. her: Whence comest and whither goest
the archangel Michael
him
the impure spirit with her hair
And
the archangel Michael said to
thou ?
this
The impure one answered and
as a serpent, dragon, reptile,
I
said to
him
:
I
go to enter the house
change into a quadruped,
I
go to make the
plagues of women, to humble their heart, to dry up the milk, to raise the hair of the master of the house .... and then is
called
'
298.
Paxarea.
For
=
kill
them.
For
my name
For when the Holy Mary bore the Word of Truth
Wessely, Vienna Denkschriften, Gello
I
xlii,
66,
also Tv%ov,
the Assyrian Gallu, see Frank,
ZA,
Reitzenstein,
xxiv, 161.
Poimandres,
I
went
MONTGOMERY
A.
J.
she said:
Karanichos,
am
I
And
and ..?..'
to deceive her
hand and
by the locks on the right
And
—ARAMAIC
called
Amixous,
me
Tell
:
Morphous,
second
Marmalat,
thy twelve names.*
Karane,
(third,
etc.
i
Abiza,
Selenous,
Wherever are found my twelve names and thy name,
Ariane, Maran.
archangel Michael, and thy
name
Sisinios
and Sinodoros,
Compare
house of such a one."
into the
said to her
Amidazou,
263
the archangel Michael seized her
Gelou,
first
INCANTATION TEXTS.
I
not enter
will
also the amulet given
on the
preceding page in Reitzenstein (p. 297), lacking the reference to the \'irgin, the
demon enumerating her
A is
plagues.
similar legend, in large part identical with both these just
given in the Greek-Italian charms published by Pradel."
named.
In this Michael
descending from Sinai meets the hag Abuzou' and the demons cast out of
He
heaven.
where she
inquires
houses like a serpent, dragon, mother's
milk,
to
wake
the
is
etc.,
going;
to bring
children
she
answers she crawls into on men, to dry up the
all evils
and
kill
Then, evidently a
them.
Christian accretion, she causes faction in the church, sends floods, destroys ships.
Michael asks her her name, which
many names.
is
Pataxaro.
He
asks for hei
(=
eyes)
the truth.
She
She swears by the throne of God and the eye
of the Beasts (cf. the oath in our text) that she will
then gives forty names, the
first
tell
two of which are Gilou, Morphou.
The legend sometimes ran out into the one of the Roumanian forms
cataract, as in
line of particular diseases, ;
or Beelzebub and other
are named, as in an amulet in V^assiliev, Anecdote byzantina, the story of the wife-hating, child-murdering
hag
is
336.
i,
e.
g.
demons But
the original element,
as Gaster points out.
We
Hebrew and Syriac, in Greek and western Europe, and in modern Roumanian and
thus possess forms of the legend in
texts of eastern
Slavonic folklore, while the Christ and various saints
heroes of
known
epic
The To compare the
two of Wendlarid and Pradel
*
Cf. the early Christian
*
The same number
'
Griechische
'
The Avezuba and
u.
is
slid.-
myth of
found
lists in
respectively
Hekate-Isis legend.
Cebete, 23.
Avestitza in Caster's
Roumanian
Elijah,
Michael,
persistency of the form
the devil's wiles, Rev. 12.
in the
italienische
include
or obscure.
appears also in the charm names. texts and in the
the
legends.
the
two Hebrew
and
in Gollancz
we
(Syriac),
=
(Abitar?)
=
in the
The
Roumanian.
Greek
fourth
Lilith
=
.
•
Greek Gelou.or Gilou'
The second
Gelos.
Hebrew, Abito
the"
in
Syriac; the third, Abiko
Apiton the ninth in the
Abiza or Abuzou
in the
Hebrew
find that the initial
Syriac Gees, doubtless r=
:=
BABYLONIAN* SECTION.
UNIVERSITY MUSEUM.
264
(Abikar?)
and as we observed above Avezuba
texts,
Amorpho
=
(in our text)
Morphous or
Morphou having third place in the Greek texts, and Martlos, 4th in the Syriac. Amorpho is doubtless the Greek afiopoc: "shapeless," and our Jewish ,
Eilo and
text alone has preserved the correct form.
Hebrew may be found
in the
Phlegumon may It is
translate the
Morpheilaton, and
Pradel's
in
Hebrew
obscure predecessor
its
the
latter's
'?p.
impossible to place our phylactery genealogically in such a mass
The Jewish text doubtless depends upon Greek magical name Amorpho and its transliteration of Seiva,
of interrelated material. tradition with
its
Hebrew
while the later Greek forms have borrowed from the
But the source of the legend
is
common
the
which sucks babes' blood, the Egyptian Resurrection,
was established out of and
and
faiths.
earliest
this
i,
found
all
A
child-killing
demon
Africa; see Budge, Osiris and
285, a reference pointed out to
me
by Pro-
form of such legend
the elements that were brought together in that
spread again assuming
If
in
In the Hellenistic magic a classical
fessor Jastrow.
age,
is
etc.,
property of mankind, with
and Gallu.
roots as ancient as the Babylonian Labartu
in St. Sisynios.
its
our text actually came from Nippur,
form of the Jewish legend and
among
variant forms it
is
the peoples
of interest as the
one which can be dated with
as
approximate accuracy.
Corrections and Additions P. 20, line 4: read "Berlin" for "British."
P.20: add to the
list
of published
of bowls (platesi, 2) in 2,
J.
Mandaic bowls
the
two photographic
de Morgan, Etudes linguistiques,
plates
vol. v, part
of his Mission scientifique en Perse.
P. 105, line 20: the
Koran
gives to the
Jews and the Christians (see 2
:
Mandaeans
59; 5
:
73
;
the
same
22: 17).
privileges as the
GLOSSARIES
GLOSSARY A Personal Names and Epithets of Deities, Angels, Demons,
etc.
GLOSSARY B Proper Names of
Men and Women
GLOSSARY C GeneriVl Glossary
•1
(^r
Prefatory Note
Glossary
C
arranged according to roots, the other two consonant-
is
The former indexes only
ally.
The
the
citations of other authorities
two publications of Pognon's are
reference
the
are given,
is
all
as
spiral
otherwise to the lines of the printed text.
I
The
2.
§
"A" and "B", and Pognon's
words of
to the
his texts. line
if
Where
facsimile
have not thought
names even
to give the line citation for proper
nouns.
can be understood from
cited
serve to locate
full glossaries will
texts
common
in
my own
it
lines of
is
given,
necessary
texts, as
they
can be easily identified.
Under Glossary ter of,
f.
=
Where to for
B, the following abbreviations are used
father, h.
a
=
husband, m.
word appears
my
in
in
texts
text the
first
s.
=
son, w.
citation
may
of a few
^= daugh-
=
wife.
be referred to further
Notes are occasionally added to words
of other editors.
In Glossaries
tions
mother,
d.
any treatment by the editor; references are also added
discussions in the Introduction.
found
=
:
common
A
and
divine
B
all
the occurrences are given with the exception
names
and peculiar forms; also
like nin'; in
it
Glossary
C
only typical cita-
has been the aim to give citations from
the three dialects.
(267)
GLOSSARY A PERSONAL NAMES AND EPITHETS OF DEMONS, ETC. Pogn
SJJOJiax evil deity:
k:si3us
two
see to
II
Nn^x, "X God:
B.
4,
these
K13K Destroyer
max
Lidz
evil deity:
5 (for
D'n^x Elohim
names,
^S'l^'X
5).
:
3.
Ellis
(N-iio •»)
I
(nitSUK)
bwn
Wohls 2417
;
see p. 96.
;
deity (Apollo?
God:
epithet of
D3naN,
7
(=
Myhr),
ib.
:
Schw :
bx'Jxnx angel
Schw
:
F.
14.
:
I.
Pogn
'NITS angel:
Pogn B; Lidz
^S'TTN angel:
34
B. i.
'D'N
name
demon: Wohls 2416
of
5
("ana-
thema"?). 19.
19.
:
NJXnDX Satan
:
(see
p.
25).
Montg.
xvnoTJBDX Cpenta-dewa, name of Griin(see Solomon's Jinn baum, Zts. f. Keils.-forsch., ii, 224, Noldeke. epithet
er")
na ninx ghost: Wohls 2417.
:
297).
ib.
of
("charm-
angel
Schw, PSBA,
xii,
298.
xpioBX Wohls 2422 (=-iiuax?).
18.
^xbx divine name:
Wohls
Wohls
Stiibe (see p. 77).
xoynxDX a genius: Lidz
X1D1X
KStx deity?: 19.
:
2426.
19.
I'OJa^x, I'ayaSx
Wohls
:
34, etc.
8,
msJX demon: Schw F
:
xbx God:
bti
nJX deity
19.
'inx Adonai
;
Gabriel
2422.
34 (see pp.
D'anJS "the holy Agrabis"
01
El Shaddai:
of
DnJJX deity: :
bsnrJK deity or angel
K-in'N
nc
=
57, 99)-
^nJX mystic name
8.
name
8.
19.
Hyv.
(but see to 11:4).
I
DDsbx
19.
:
D'3i3« Abrasax:
D"DD-a«,
;
NDN demon (bath Imnia)
Aeon?)
n'Sa'X feminine to above
T3N
etc.
i
El Panim:
D'3B ba
name?: 7; Myhr. Mandaic genius: Abatur.
16,
7,
Ellis
:
angel: 10.
IID^'X Ellis
divine
•\)a2»
DEITIES, ANGELS.
bs^sx angel
13.
name?:
mystical 2422.
nuni^x mystical name
Dirpix flpiJ
:
1p3
eipx
names
5.
(269)
:
Wohls
Okeanos
:
(
?)
series
Schw
F.
2416. :
19.
of
mystical
UNIVERSITY MUSEUM.
270 N3Dn-iN deity:
jns deity:
b"JT angel:
19.
Schw
Nnn'Dio'jn
I.
bsniK angel: Stiibe (Wohls
Km
1.
deity?:
19;
34.
D'DTS, SDD1N, D'onn Hermes, see to 2:
DTK
B
Ares?)
IjK'pil
angel:
Weti
angel:
Pogn
Bel
Enoch 6:
Schw
7).
^K'3B.T
D>»nn
n:T
2417.
:
'J-iT,
XJKIJS deity
Schw
G.
11,
18,
:
Wohls 2416.
KDD1K.-
pnK:
father of
19, 34.
19.
Wohls
angel:
2416.
granddam of a
'K:-isr
and
II
parallels.
irann epithet of "KJilK: Pogn B.
lilith:
40.
^K'an angel:
oa^na
lilith:
'XTiya
angel: 38.
18
iisma angel
:
b^'pia angel
:
(cf.
Dabn).
13.
Schw PSBA,
^Kntion angel:
K"'n,
K^n
Mand. supreme Pogn A, B;
Life,
40;
deity:
Wohls 2416.
Lidz
5.
nvn the Living Creatures
etc.
^smj
Wi3J
is'naj,
Gabriel: 7; 34;
(see p. 96 f.).
angel
ca
^'n Evil
Potency
Da^n, Dol^an, cvrhn
:
N'DT epithet of
a'ln demon
Hermes
=
na'h Dlibat love
:
B
:
(cf.
^K-n'oin angel:
2.
Dilbat, goddess of
non mother
of demon:
bx'on angel
Wohls 2416.
:
ri'ViDn demon ^Knon angel:
bK^rjn
28.
Schw
G.
Stiibe
and
^Knon
:
Schw G. 35.
angel: 13; Stiibe.
Schw N. Schw 2417.
angel:
itnn ghost
:
c.
=
^K-n-run.
psno).
36.
:
8.
11
lilith:
^K'OKn angel: Schwab,/,
p»2l angel: Pogn
:
30.
parallels.
14.
:
xii,
298.
Schw N. Pogn B.
:
angel
bxnaJ,
lilith:
19,
Montg.
S'J?313
(Wohls ^KnTJ).
Stiibe
angel: s.
KTW Zeus:
36.
^X'nK'3 (?) angel:
"NJTin
Schw I. Schw I. Pogn B.
Dillmann's
in
Aristikifa,
but
;
bK'p'T
NJ-IJ3,
2417.
deity or angel: 40.
^Kmn angel:
19.
Glossary C, eipc
text to
n^K ghost:
:
genius:
infernal
(cf.
cf.
=
Schw N. ghost: Schw
2.
a deity (Eros,
eilpnipne'S
-3
19.
^K'D^D-n angel:
bsTin).
pnK
demon:
t:"n:n
19.
angel: 19;
ijKns
BABYLONIAN SECTION.
Wohls
bx^nn
—ARAMAIC
MONTGOMERY
A.
J.
Wohls
angel:
2416 bxniN).
Stiibe's,
(for
INCANTATION TEXTS.
I'trs'i^D
psm)
Pogn
angel:
B. '3l3D^t2
k:xo
[D,
pjnjn
TT, Tnv nin'
Yahwe
W
Wohls 2417.
ghosts:
N'nm' angel:
11.
Mandaic genius: Wohls 2422.
19;
deity: 19.
CJTio deity:
angel:
27,
^'NnojD angel: 35.
passim.
Pogn B; Lidz tmtN' angel: Pogn B.
rnr\
4.
2 (see to 2: 2).
deity?:
K11B see "ilonK.
:
sb^DO the Word:
19,
nrOD
deity: 19.
34, etc. (see
:
f.).
Signs of Zodiac
t6'bG,
tibhiD,
P30, PN3N0 (cf.
96
p.
S'S-onn angel: 35.
Michael
ijNa'O, ^'Na^o
271
i.
19.
nsiVD name of God: "ID
29.
demon: Wohls 2416
(see p. 81).
ib.
xi^j-iD
t'N'm angel, or divine
name:
25.
name:
25.
mo
epithet of a deity: 19.
Wohls 2417.
ghost:
"KJN' lilith: 38.
pN'SV angel, or divine inp' angel: Lidz
N3nr
Pogn
i;
Mandaic divine name
'NJtu: :
Pogn
B.
Nan'
angel,
with
"eleven
following:
DNaJ Mandaic genius: Pogn. B.
B.
names"
:
38.
bsnnj angel: bsncj
Schw G.
angel
^NnTj angel: Wohls 2416. 14.
Schw
angel:
PSBA,
xii,
298.
Waa
angel:
'XJ3
Pogn B.
ND'a the "heat" demon: 30: 2. 7NnD3 angel: Hyv (in NiD')? o 'NlE-an; cf. Kasdeya angel of evil arts, Enoch 69:
god Nannai
Dmp3
deity: 19.
^X-mj
angel: 35; p.
J't:
:
36.
•
Wohls 2416
(see
96).
god Nirig; 36; I'TJ
:
Ellis
i.
12).
tn^b Leviathan:
miD name of God: Ellis 3. mno, Nin'D, ktd (Manti) Moon:
2.
34,
NO'ano demon
:
;^y.
TVOno,
bx'SBno angel: Wohls 2416. ^'Vrno angel
:
jntiO'D
B.
Pogn B.
N?3no the Destroyer: ^'njDD angel:
sra Sin: 36; Montg. 1icni:nD deity:
9.
Schw G.
Metatron
:
25
;
etc.
Wohls 2416; Pogn B. angel: Lidz i; Pogn
NJtiD
Wohls
2416.
Satan:
2,
19.
etc.; KJKt3D, 19; cf.
KJKnDN.
;
UNIVERSITY MUSEUM.
272
^X'ajDD
Wohls 2416.
angel:
ID, K-iD "the Prince":
97
^K'ODTD angel:
T^J
Wohls
angel:
Ss*:v
Wohls
p. 27,
Arch.
Schw
:
iv,
15);
evil deity:
=
name
Pogn
nos.
she-angel,
(a
I.
(but
14,
see
to
8.
:
Kedron" Mand.
great
"the
(cf.
"the great Jordan"). sni^iBp
name
of
demon
D'lsnasp angel: Lidz
Mand.
B
Schw
NDip divine name?:
angel: 7; Myhr.
^^?'D3;:
8.
Wohls 2422
268).
"inov Istar,
God:
angel
imp
2416 (see and Bousset,
Rel.-zviss.,
f.
K31
F.
Adonai: Pogn B.
deity: Lidz 5 No. II).
"I'V
8.
'v,
Schw N.
:
angel: 14;
bx'papap
8.
8; xiu
:
epithet of
^N'-iis
baa^V genius or angel
baov,
angel
b''\^'''\-S
angel: 15.
^Nniv angel:
niT
nis epithet of
I.
14.
ijX'sno angel: 14, 19.
Ssmo
'V
n-aiis
f-).
angel: 15; Schvv
bs'ilD
BABYLONIAN SECTION. niX3V,
7 (see p.
5,
:
36.
:
5.
19.
NQp idem. noavp
of lilith?:
name of Schw F.
of
angel
death:
38, 40.
angel:
bii'''^PV
Kmpj; "Barrenness": angel
^JK^aiJ? ^J'NSnij?
:
b'lXT
angel:
11.
Wm,
^vrm
2416.
^K"XT angel
8.
Wohls
form of Raphael
Pogn
Lidz
:
i
19.
b'm
Tirhs father and mother of
demons
8
:
(variants
in
deity: 19.
^K'piE angel:
Mand. genius:
B.
Wns Lidz
:
B.
Schw L
Schw N. Schw
a genius?:
Np3"i, 'n
4.
ibid.
F.
mother of demons.
Mystery:
37. 13, 28.
bust, b'K'En, ^'VNsn, b'j?sn, b'nssn
D'VnsD for Piriawis,
b^VtS,
Lidz
:
^N'Vm angel: Schw L
8.
angel.
Pogn
angel
bx'om angel:
SD'bB aobzi genius: ^N^JS
NDan
n
17). "•yibsi
Pogn
angel:
^K'B'Si angel:
idem.
onbsi,
B.
Schw L
jNna D^?1 a male genius
fP'i
j!?a
Pogn
angel: :
rrns DX1 a female genius:
B.
Diranas deity:
Schw N.
form I
;
(cf. ^'SSiiv, b'yis
passim, see
of
Pogn
Wohls
p.
96
)
Raphael:
f.
Raphael:
B.
2416.
bx^'^c angel: 10. ^"NP3E',
^'K'SPSC angel:
Pogn B.
;
:
"If Shaddai
bxmc
8
:
MONTGOMBRY
A.
J.
Myhr
;
bn KlB'
;
ARAMAIC INCANTATION TEXTS.
^^^^
, Montg.
F.
14.
attention
.
35
occur-
B
„
B.
B.
_
,
Schw
:
r,
t,
Pogn
:
,
demon
'inB'
n Pogn
;
t-.
,
y^Xpnc angel
midrashic
the
;
bxnB', b'Nnc, Ij-^B', b"N*''KiB' angel:
t:-
.
my
Perles calls to
/r> r (Prof.
Tv^
deity:
30 Pogn
36,
:
Montg.
>
a"&el- ^S-
'^^'"^
^'N'Dbc angel: 35.
KrnDE'
Sun
B"ONC
E^Ot^',
7-
,
Schw N.
angel:
273
F.
rence of 'tnor; see Griin-
ZDMG,
baum,
=
f.
sdtse,td.
Perles,
See
f.).
59
xxxi,
Gesammclte
p.
225
nsjpna,
n'atSJ,
games
in
D'J3.
In
Hst
ghosts,
of
evil
(=
i
Lidz
Dap-is,
?),
—
cf.
;
"eleven"
the
K333, niTDl, 'JTO. P'nV, xspin?:, njnDi,
names:
angel
mystical
Schw G: "isj, n»no above, Wohls 2417.
in
cited
j'Z'jc?.
Ellis
sbaDD, nno, nasa, naana, nnTD,
in Ellis 3:
namx (= kdoik
spirits
some
angel:
D'1^51lDXp).
:
A
F.
'NJn(n) genius:
^^-^n
198.
Schw G sanDD, iTK-itr, Schw M a list of
of
bw
1901, p.
Also eleven names of angel
nnTn,
Schw
bx"n'n angel:
Aiif-
Names
rhii, 'IODD, id-ddd.
For a
msB,
\h'i,bh^,bb'0, etc.
names, see
lilith's
No. 42.
Some Kabbalistic forms of nr in\
Hyv; cf.
in'
in'
Q;
Schw O;!"!,
VV,
Stiibe,
1.
16;
lDt5'
n',
ib.; 1.
i^;.
n'nK 1.
-is?s
35,
|*KfK, I'BVO
n'ns
Stiibe,
,
KKKKKK, 20: Stiibe,
1.
(Atbash),
1.
29;
nynx,
5,
(see p. 60 f.)
mm,
Hyv;
28; n'3n\ 7:
13: 7; nn nn, 7: 12; in'nx' 31: 6; pin\ 14:
Stiibe,
!c
Schw
in'
nin< etc.
8,
1111,
Ellis 4,
Stiibe,
1.
15,
2.
NXN Schw
center;
I;
KSSN
2, 5.
15;
p'm
Stiibe,
1.
p'H' j^o fD, eiD 5)0,
66.
Cf. also
i:
1
5
13,
:
2
;
1*0
J'K' {"p
24: 4f, 3:
etc.
6, etc.
29:
;:
:
GLOSSARY B PROPER NAMES OF MEN AND WOMEN K3K Abba
Komesh:
s.
17;
s.
Bar-
KTK
Ibba
Zawithai:
s.
Abbahu
in3K
nsnxnnx, n3KnNnnK Ahathadbah
2.
sorcerer?)
(a
tl3BKnnK (w. prep,
in32K Abanduch d. Pusbi: Kins Abuna s. Geribta: 2.
bon,
5.
nbJK Aglath
n^K
Idi,
d.
Mahlath: Schw P.
DIN Adam; nsDip
'K
:
10;
mx
Ukkamai
'33:
Pogn A.
Far-
B.
Dade:
m.
Schw F. HON, NDK Imma m. Hisdai Schw E; m. Osera: Schw G. nitSDK Amtur d. Solomon Schw L
'031N
Wohls 2417.
:
Pogn
Ahathema Pogn B.
KDynns
m. Asmin
13,
ruchiro:
Dadbeh:
s.
Pogn B,
:
(not in glossary).
no. 18
12, 16.
Ahathat-
'n^b)
Nanai
d.
d.
2426, 2414.
DKnK: Ahath-rabta m.
ttnT\
patriarch)
(the
Schw O;
8,
Imma: Wohls
7,
:
Myhr.
Dmas Abraham
Ahdabui:
Ahathbu m. Wohls 2422.
I3nns
kita: Stube.
f.
Zutra:
:
piti
Adak
"injnr
s.
"inx
B see
Hathoi:
6.
Aduryazdandur Pogn (for first component
Oni Har-
-noDin ':ik (?). masdar Tardi
m. Tardi
20. Justi,
pp.
5i; the
5.
second error for Yazdan-
—
dad?
see
Ephra:
Anur..d
Ihi
injnr'N
18.
Anosai
Wohls
nns, Mand. riKHKAhath d. Parkoi: 3 ; d. Hathoi 6 m. Do;
Doda:
; d. Nebazach 28 m. Churrenik: Lidz 2; d. Dade Lidz 5.
25
KnnOK Anosta, K''n
:
for
previous
d.
Sebre-le-
ibid.
3.
2422.
dai: 21, 22, 23; d,
(error
name?)
Ahathbu:
s.
Pogn B.
:
Mehinducht:
d.
ibid.
27.
Ahdabui
Parkoi: 28.
7,
S'B":s Anise
KMK Azia m. Maria: Lidz
s.
Anos m. Zadanos
'KKnJK
Izdanduch m. Yezidad:
f.
T.iWK B'liK
146).
ib.
'n'N (?)
^mnx
mo
;
ni:K
Anuth-haye Yesho: ibid,
(274)
("vessel
of
life"?).
K3nt2DS Astroba: 29. I'BDK
Asmin
:
:
ibid.
nsnjtSDK,
d. Idi:
Wohls 2417.
l-Asmanducht m. Dadbeh:
12, 16, 31, 33.
.
—ARAMAIC
MONTGOMERY
J. A.
Aspenaz
MBDK
Myhr Osera
K1D1K
m.
Gaye:
(?)
(see to 7: 4).
INCANTATION TEXTS.
injons, n3-Bahmanduch(t)d. Sama: i, 13; m. Geyam-
buch
Osera and Imma:
s.
Schw G TTNSS Aphadoi B.
13;
'nJBV'K
Ausz.
Saborduch:
s.
Ihi:
s.
i,
3NTjnn3 Bahrezag
Kusizag:
d.
Justi, p. 6).
'nn3
Bahroi
nnjnn3
'D'K
5,
(32,
Bath-sahde: 34.
d.
Bahranduch Z.
26:
35),
K. F.
f.
nir'N
Zand: 19; 34 (sor-
s.
cerer or deity?).
nncmx -lETK,
Artasria Ispiza
TtyK Aser
s.
2426 NJl-iriK
Immi
d.
(cf.
lannx
'ajo Babai
Schw
;
s.
Bedin: Syriac.
112;
Wohls :
26
Pogn
'33,
see
BiJKSS Babanos s. Kayyomta: 9; s. Mehanos: Pogn B.
pT3 Be (h) din f. Babai Wohls 2417 (see :
347 b).
:
39.
=
=
Hal (so Chwol CIH, Talmudic name
(artificial
(
form).
m. Abba:
Stiibe.
Bar-mesosia:
?)
Hal,
Schw C. (cf. my note on Schwab E, § 3; a master
Wohls 2417
n333, BnJ3«3,
Justi, p.
15.
Terme
Rodw
cf.
Kn'3"i3 Barkita
.TDiCD n3
better
:
d.
xnK in3 Baruk-aria (Farruch?) s. Reshinduch: Schw M. iTan^ana Berikyahbeh s. Mamai:
magician,
Nold. Pers. St. 395, 414).
pT3,
Bardesa
?)
"Kn n3 Bar-haye
ff.).
("citron").
(cf.
(
Dodai:
s.
K"n )
:
Ethroga m. Kukai
B
KDTI3
17.
F; H. naixriK Athadba
praise"
of sorcer-
B.
30.
Bosmath
f.
7, 27.
of
Barbabe m. Yazid: Pogn
Schw C
Komes:
Arha:
s.
296).
name Schw G.
Bar-gelal
(m.) Ispiza: 30.
f.
Arion
Kt'SE^S
N''3X313
^!>3")3
NniN Arha
ii,
(artificial
er?) s.
(see Nold.,
"son
perh.
•\2 ?
i.
Ardoi s. Hormizduch: 3; Gayye: Myhr.
Newan-
d. i
Banai m. Merduch:
'k:N3
:
dar: Ellis
Kawaranos:
d.
duch: ElHs
Ispandoi w. Ephra: 18.
"D'K (30) Ispandarmed m. Yandundisnat 30; m. Dinoi: 32, 35; m. Beh-
tl'iK
syr.
Pogn B.
18.
Aphridoe Lidz 4 (cf.
Tmijsrx,
•mN
G. Hoff-
aus
A'cten, 128).
mSK, Knsx Ephra K'lTlBK
B.
Ellis i (see
mann,
Dawiwi: Pogn
s.
Pogn
:
inn3 Bahrad:
(see p. 83).
275
with
artificial
name?). !>'«<-,
i'KDB'O
'33^65'
-13
Bar-mistael:
13,
Myhr
7,
(see to 7: 13).
Bar-sibebi
s.
Tshehrazad:
15-
T\»c^2 Bosmath
d.
(biblical).
Aser:
Schw F
:
UNIVERSITY MUSEUM.
276
ikiryo
na Bath-sahde m. Bahroi
:
34.
N'DN n'3, riN3 Beth-asia d. Mehanosh: Pogn B. 3, 29.
^^3D^«''J
Geyambuch(?)d. Bahman-
BABYLONIAN SECTION. Dazaunoye
X'lJlxn
38.
najxnan Duchtanbeh Pogn A (p.
Hawwa Pogn B
ducht: Pogn B. "J
'XJVJ
Aspenaz
s.
Geyonai
duch
Pogn B
:
probably
(=
unpub.
Durthe same
sntJi,
NTJJ
Geniba
Dodai
s.
(cf.
86).
p.
Ispandarmed
s.
Payne-Smith,
35.
:
887).
col.
nnri, injyT Denduch duch ibid.
d.
Chosri-
Geloia:
Pogn B Adhur-
:
imn
Montg.
:
4
Denar(i)tad. Misa: Pogn B (cf. masc. Dinar, "penny," name
"laugh-
Gamaliel: Schwab O.
;
Lidz
:
Nmxn, Nnnjn
no. 16094,
:
ye^oia^
ter"?). b'bKii
Dinoi
'IJ'T
m.
;
^th^i
Justi,
8.
:
(Geloie)
Geloia
N'l^VJ
Mamai
s.
ruchusraw
Myhr.
:
Kumai
d.
18).
Duchtanos d. m. Far-
tn^nan
njjtnan,
:
Gaye
'Adwitha
s.
'SDJ
Gaspai w.(?) Farruch: 41.
'mJ
Guroi
Durduch (
d.
Noldeke,
for
duch). ['K]jnJ
Tati: 25.
s.
Gusnai
"tm Darsi
"the foreigner"
B, no. 3 (of. below, njantN'
snonn,
Hadista
'N-
M f.
Sarkoi: 12,
WIKT Dade m. Terme:
n'nuT);
(also
ib.
m.
39;
40
written
'Nnn,
iTJin
Honik
5
snn Doda(i)
m. Ahath 23 Hinduitha 38. ;
Mar-
d.
:
25
nmxT Dadbeh
Tn, Ti«T 34;
H.
K-in..nn
s.
Hyv; Lidz
Pogn
B.
Ellis 3
:
Dodai:
17;
38.
16;
12,
s.
Ahath:
s.
f.
5.
m.
Ispand-
26. s.
Mama:
nansT
15;
s.
5.
Hormizduch m. Ardoi: 3
14,
(?) Aphridoe:
dora
Mahlaphta: Lidz ^^^0I1^
:
:
Hormiz
Asmanduch:
David (the king)
r..
armed renin
16, 21, 35.
»nKT Dawiwi(?)
s.
d.
Dadbeh:
Komes:
m.
;
:
12,
m. Mehperoz
16020 (unpub.).
tha: 15; d. Ahath: 21, 22,
naiT,
;
Hinduitha
s«n'n:\-i
(yiKi).
nn,
Mah-
d.
(see above, § 3).
d.
Ahath: Lidz
d.
Hindu
?)
Schw
Miria:
Hadassa).
laphta: 24; m. Marathai:
Pogn B;
Mahlaphta:
Ahath:
15.
d.
(biblical
njn, inyn (njn
mNl Dada
29.
:
Pogn
Beth-asia
d.
;
d.-
Zadbeh (
Mehduch s.
Denarta
Noldeke,
beh).
14.
:
from
:
Pogn B Azadh-
::
—ARAMAIC
MONTGOMERY
J. A.
nt
•nt,
Zadoi K'nsr
ins
Newanduch:
s.
Hyv
Zutra
m
:
Zand
f.
B.
Arion
nai
Zaroi
1"iT
C3nr
s.
?
Pogn B.
?: :
d.
7,
27.
24.
Yokebed
1331'
(
for
second
the
above; the first a name, see Justi, p.
Payne-Smith,
149,
Mahlaphta:
Yazadpanah Gus-
cf.
Persian
37.
Zarinkas
against
Izdanduch:
s.
Pogn B
:
word s.
Arabic,
nJEnsTK'
'SJCnJ
er or deity?).
nsNT Zapeh
Pogn B; (Aramaic
149).
34 (sorcer-
19,
:
ibid.
(the
Mar).
title
Sisin:
s.
Yazdoe d. Rasnoi: Pogn B same name, Justi, p.
n'nr.
2.
277
B, pp. 103, 14).
nxTr Yezidad
Ukmai: Schw F
s.
(w.
Pognon
377).
Anos Pogn
Zawithai m. Ibba:
K1D1T
TIN'
s.
Kaki:
s.
(cf. Justi, p.
EnjNnst Zadanos d. 'sn'it
Yazid Barbabe: rather than
Tr,
'Adwitha: 38.
s.
Zadanfarruch
jxnt
lo;
INCANTATION TEXTS.
2924 (un-
?: no.
d.
1585).
col.
pub.). a'3n Habib: no. 2924 (unpub.). Kin
Hawwa
'SS'^n
Halifai
Pogn
.
.
.
s.
?
:
Yasmin
}'DD'
Ispan-
s.
30.
Dadbeh
d.
:
12.
Schw
8,
O.
Emme
pr\T Isaac the patriarch: ibid.
19).
patriarch: 4. :
t'lJX
19.
Ama: Schw
KO
:
3pr Jacob the patriarch:
d.
.
pjn Hanun, the house of
no'n Hisdai
B.
Sisin: 29.
s.
non Hmri sai Pogn B (no. (ni3n)-ii3nN Enoch the 'KC
darmed
(Eve) wife of Adam:
13; m. Sisin:
Yandundisnat
tSitrnJinr
Pogn
"1K13
zag:
E.
Chewaranos m. BehrePogn B (cf. Noldeke's
review, p. 144).
B.
JWX13 'DKC Tati m. Guroi
Lidz 2
mt3 Tardi nrK-in'Cta
25.
:
Timatheoz
n-KriKD'ts
Chewasizag(?) m. MehrPogn A d. Papa Lidz 4 (see Pogn, p. 18; Justi, p. 182; Andreas to Lidz, propos-
kai s.
Mamai:
("Timotheos," Lidz). d.
Oni:
20.
:
;
ing chush'Zak).
Kezabiath m. Aduryazdandar: Pogn B, no. 23.
nK'3NT3
Tsherazad m. Bar-sibebi:
15-
'mnrn,
'nnri3,
huroi(?) ytnn',
jne"'
Perahia,
Joshua,
Jesus,
traditional
s.
Komes:
(see to
^nnyri3
s.
Chuze-
Pogn
Beth-asia:
B.
s.
socerer
8; 9; 17; 32; 33; 34 32).
nnr (?) Yazdid
:
Mahlaphta:
Kn553
Kalletha
'^5013
Komai m. Duchtanbeh: Pogn
d.
17.
A. 17.
'UOIS
Kumboi m. Meducht:
35.
. :
UNIVERSITY MUSEUM.
278
B"ni3
Komes
MaWaphta:
d.
BABYLONIAN SECTION.
Mehrodan: Pogn Wardan,
pnnn
17.
=
VoSavric
nSD3 Xaro s. Mehanos 40. innoa Chosriduch m. Denduch: Pogn B. 13D3 Kaphni f. Newanduch: 10; h. Newanduch 10. II
B
(cf.
Justi,
p.
:
;
'K-.
•>n'B13,
4;
2,
Kufithai
s-
Dadbeh:
d.
m. Pabalc: 16.
12,
Mihr-hormizd
nn'O
Mamai
:
34.
n- Mehrikai s. Kusizag: (from Mithrakana, s. Pogn
'Kpnnjro,
A
Justi, p.
214).
Mazdanaspas s. Kusizag: Lidz 4 (see Andreas ad
Churrenik d. Ahath: Lidz 2 (cf. Andreas, ad loc).
loc).
p'r-113
{KDN-in
Churasan w. Chuzehuroi:
Pogn B see
but
(cf. Justi, p. 78,
Noldeke
Pognon,
to
p.
144). Kn2tn3,
Kusenta m. Su(from Pers.
Kn^vcna
maka: Pogn B
derivative?
Waresna, or
—see
KD'ns Kethima m. Nana
:
Schw
L.
CUSHD, BiJno Mehanos m. Xaro: 40; m. Babanos, Pogn B; m. Beth-asia: ibid.
Dadbeh: 12, 16; m. Hormizduch: 14; d. Mahl(aphta) 9007 (unpub.). d.
:
'inn
Mehoi
Dodai:
s.
msHD Mehperoz 3
(=
206;
cf.
s.
15.
Hindu:
Mihrperoz,
Ellis
Justi,
p.
above, § 3).
(=
maheng,
Justi, p.
186?).
Mihrwan,
Dade Pogn :
(but Noldeke, sneSno).
B
snB^no Mahlaphta m. Komes: 17; m. Mesarsia: 19; m. Hindu, Pogn etc.: 24; m. Pathsapta: B; m. Hormiz: Lidz 5. n^no Mahlath m. Aglath: Schw P (biblical).
Mehuphta m. Rakdata: Pogn B (but Noldeke, snB^nn) n3n'0, naiTSO Maiducht d. Kumboi 35, no. 16093.
KJobn Malkona
cf.
etc.,
Maksath: Schw
s.
P.
Mamai, Mama: m. Geyonai: 8; m. Hormiz:
''»^5D,
'SDSC, kod:
m. Berikyahbeh: 26; m. Mihr-hormizd: 34; m. Timatheoz: Lidz 2. 15;
npDD Maskath m. Malkona: Schw
P ("olive-gleaner"). smiDD Mesorta m. Kurai Pogn
Meribanes Justi, p.
=
208).
Marabba
KaiKD, X3S-INO witha: 38. NlN-iD
pine Mehraban s. Yazdoie: Pogn B (Pogn thinks error for following; but
s.
B.
:
nsnrno Mehinducht: m. Anosai: Pogn B
SJiabna Mahlephona
KHBinD
Justi, p. 354)-
nnna Mehduch
s.
DBDSJKniD
Kurai m. Mesorta: Pogn B.
'ST13
351)-
nrmin
Marada
13-no, '10
h.
snND Maria
d.
'Ad-
Hinduitha: 38.
Mordecai
IHTO Merduch
s.
d.
s.
Saul:
Banai:
Azia: Lidz
41.
7, 27. 3.
:
J. A.
M
Pogn
:
KD'ny 'Adwitha m. Marabba,
Mersabor f. Kayyoma: Pogn B (= frequent Syriac
Martha m. Dodai:
'snxiKO Marathai
(=
15.
.
.
Pogn
d.
N'CiEns Mesarsia
Porath
s.
34, 35.
B.
Muskoi
•IDC^
Simoi: Myhr.
B"JNno Methanis
G.
Newanduch
1 1
:
5;
Noah
'XJW,
(patriarch)
s:K3
tssiiB
—
:
10.
:
Nana
(also
chosraw
s.
Itryb S'laVD Sebre-leyeshu f
B
.
Anuth-
(w. Pognon
(my?) hope
KOD, 'NDD Sama(i) duch: I, 13. 'IB'D
=
in Jesus").
is
m.
Behman-
KpoiD, xpHDiD
Pogn
nomo
?
:
30.
Sumaka
n'3i"iB
p.
Lidz
(cf.
Pharnagin
PJJIB
s.
Ahath-rabta
Farruchrui, Justi,
96).
traditional
s.
Pharnagin
conjurer)
(a 7,
:
Myhr.
G
KmiB, Esth. 9:8).
(cf.
Kusanta
NHBtJ'
Serin: 9.
m. Farruch:
ns Path-sapta
Pogn d.
:
NiNiDsns) FarruDuchtanos: Lidz
Farruchiro
ncriB Pusbi s.
B.
Saradust
Sahduch
s.
'miB Porathai m. Mesarsia: Schw
Simoi m. Muskoi: Myhr.
13D1D Simkoi m.
m.
3;
4-
Pogn B
"his
?: 41.
28.
Farruchan
xnDDi-13
Kethima:
d.
Schw L; Nanai m. Ahathatbon: Pogn B.
haye: Pogn
s.
Ahath:
m.
Parkoi
Anur
Pusbi: 5;
s.
I.
:
nj
4.
n'ms, x'n-iB, s'nna Perahia f. Joshua (Jesus) 8; 9; 17; 32;
'131B
m. Behdan-
;
Chusizag: Lidz
33; 34 (see to 32).
28.
Pushbi:
d.
Kaphni 10, duch Ellis i.
d.
16.
n'nsB Paproe d. Kukai: Pogn B (= Arabic Babroe, Noldeke,
29.
Nebazach m. Ahath:
nnJVJ
2, 4.
:
Dadbeh:
d. f.
ins Farruch ^T^<33
Kufithai
s.
:
Resan:
d.
SSSB Papa
Keils.-
Pers. Stud., 400).
Mahlaphta: 19;
s.
Schw
:
Pannoi
'US
Denarta:
m.
Misa...
KB"D
:
40.
f.
297).
iii,
Pabak
P3XS3
sorcerer:
Rabbi, a
s.
(see Noldeke, Z.
forsch.,
fol-
•
Hindu:
d.
ntno Moses (the lawgiver) .
Kvnaiy (?)
Hyv 8
:
m. Hamri..shai: Pogn
B.
Justi, p. 206).
niKO Marath m. Rasnoi lowing name).
Kmo
Emme
N'DV
nuKe-io
name,
etc.
38.
Mariam: Schw Q.
D'no
::
279
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
K'TO Miria m. Hadista (^ Miriam?).
:
8
A
d.
5.
Mahlaphta
(with Pognon
=
"Sabbath-daughter").
n3
;
UNIVERSITY MUSEUM.
280
d. Mahlaphta: 24; m. Zadanf arruch Hyv.
'pup ICaki
BABYLONIAN SECTION.
imac
B
Kukai m. Paproe Pogn :
•'Hp^p
KOt/KOff,
JUSti, p. 166).
Mersabor: Pogn Syriac name, Payne-
KDVP Kayoma
B
(cf.
(a
Smith,
s.
col.
cf.
3538;
the fol-
W
Saul (?)
'^C
Sili
Q
Rabbi
of
father
sorcerer:
a
Hyv (artificial name?). span Rubkai: Pogn B (=
Ellis
p'tr
DlKDDii
Dada:
Rustaum
s.
Churai
:
Schw Amtur:
Lidz
;
:
9.
Kaphni
m.
34, 39.
:
5.
m. Saradust
10;
:
d.
16.
12,
Pogn «'B«B' Sise
:
f.
I.
Sarkoi
•'ip-iC
B.
Pogn B
Beth-asia:
d.
(compare the following).
Rakdatha d. Mehuphta: Pogn B ("dancer"). Resan m. Methanes 29.
snsnp-i
}Bn
I
Sirin
Heb.
np2-i ?).
Hyv;
(nc^D),
Solomon (the king)
ficl^C '31
Sarkoi: 12, 16.
s.
Schwab
9.
Mordecai: 41.
f.
Solomon (the king)
KO^E' I,
:
i,
Farruchan:
m.
nnnxE' Sahduch Lidz I.
lowing).
NHDVp !Kayomta m. Babanos
Ephra:
Saborduch m.
13-
:
:
inj'JCNT Rasnenduch Lidz 4.
nnrr'T
d.
Aphridoe:
Sisin
ftT'E'
Yazid: ibid.;
m.
29; m.
Haliphai:
Pogn B;
d.
undetermined
Hawwa: ibid.
(:=
60?).
nc Seth
(the patriarch)
:
10.
Resinduch m. Baruk-aria:
Schw M. 'Uen,
ri'iJCi
Rasnoi
d.
Marath
m. Yazdoe: Pogn B.
K'tSTTi :
8
Nnxn
Terme
d.
Dade:
39.
Tata niece of Bardesa
:
39.
:
GLOSSARY C GENERAL GLOSSARY tos father
:
pi.
lin'nas 36
•T3N perish
:
9
7.
:
2417.
KJnain destroyer
KJ3X stone
inx be behind, tarry: Af. Wohls
5.
:
36
:
inS behind:
5.
:
iins do.
sict 'Jas Hyv.
:
Kn3K, NnK3K lead
39:
(tin?): 19:
10,
Montg.
Kiaj?:
5.
2.
KmJ'K
letter,
writ
divorce
of
KJm'K IK,
'niK
4,
Schw L
:
if
8:
or:
IV
if
Kav
^
;
ttn'TK
^m
:
^VK 1:11. xnins 35
5,
^as eat:
:
2:
KJ^TK
impf:
I,
b'tx
Ellis
ba unto,
nytN 6:
36:
4,
KHK brother Knsns KJnK
:
pi.
sister
Pogn w. :
of:
Pogn
sa
IT'S,
B. ?:
ibfN
9.
4
Pogn
^K
1
:
B.
6.
15 (see bv).
i4;"'nbs, pi.
(also Glossary
A).
Knn^S goddess: Wohls 2417: 5, xn^N ("K) Wohls 2422, 2426 (or, curse?).
F,
:
DijiV
whoever
7; nsban,
36:
16: 5
3.
Knini)S deity: 38: 7. ci^N
relative: 34: 2.
IHK take hold
=
4.
sn^Sgod: 7:4; «n^'«
B.
suff. 'ins
39:
6;
byrn,
Schw
ib't'N
I,
B.
iO''N
K^3K food: 18:
2.
^Tn Pogn B; impv: ^ry ,b'W
Talm.
(f) eats,
9.
sweating fever: 24:
go:
not
Schw G.
niK ,nnK letter of alphabet: nvniK
9
is
naiK error for following npis
:
squeeze:
Pogn
n'b is not:
K31K a disease: 24: 2.
pK
=
Lidz
Lidz 2;
17,
Pogn B repeated ... or Pogn B.
which
nbn'S 37: 3;n3nv are
is:
in him,
alcove: 12: 13.
Mand.
5.
UNC Schw M.
nought:
rrx there
Lidz
:
as: 32: 9.
8
:
13-
KJns ear
P'K pS
7.
3,
B.
Stiibe 58.
oh(?): Schwab F.
i»b'« tree: 34:
NnrK roof: 6:
mnx
"K oh: Hal.
TK
nJK hire: ntjs Pogn B, stjv Lidz
:
Pogn
pa'Sinj?
8:
Af
.
teach
:
ssbo Hal
Pogn B; as from
11: 4.
(281)
nss'^i, «\1?).
;
ib.
s-'EJlSs^
(Pogn
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
DK, D'S if: 2: 3; repeated, whether ...
KD«,
K^:'S
EUis
or,
I.
mother fD'CK 8 :
4,lVKDjf,
:
pi. 'CJ
KDiDS
IDS,
to cattle, posses-
Schw M. px be true Hof pjoinn Schw M. [ON Amen: e. g. IDK fDK, 14: 8;
.
j'Dl
,
Pogn B
]']!,
(see p.
Knuo'n
denominative
JOK
of
artisan (?) in
1DN
sjdix
S'lJOKT
]H12
:
30:
-len'N
:
if
:
,
:
-
face:
13:
presence,
KTDN
Schw
\iiK>,
in
i'nds 12,
and
etc.
;
Nmo'X
'i»i)
Schw R. man: i t;o''K
10,
KTKJN
38: II.
man: nt^Ni 'K, Ellis 5. NnnJN woman, wife: 31: 9, 32: i; Nnnrsg: 4; snn''S3: 3, 7: 15, etc.; nnws Schw M; anna 3:3; Knni?, Lidz 2; E^S
(see p.
Ellis
Wohls
3,
Frankel;
see
form a confusion
the
feminine
or
of
N-1D''S?).
ava wood: 38:
7
'CJ'K 7
5.
7, etc.
(but
with
flN
pi.
2:
ditto?
2422 is
constr.
38: 8; 15, KL"JK 32: 13- B"JV
binding: Lidz
71);
F.
your
B, no. 31.
"DN over? ji3'DS paiy ''K
3.
angel:
spell,
N1D10 spell: 3:1.
IK anger: Schw F.
Kma,
p.
etc.
KmnD'K goddess:
Pogn
n'3
;
(see
ib.
snos, "N, "v bond,
9.
]M^S32
5,
Af.
14;
NiiD'S ditto. 4: 3, etc.
3.
N3ND vessel n'T^
'BJS
19:
linnDD Pogn B.
i,
52).
5.
pK yea: poi pv Pogn B (see IDS). NriNJK vessels: 38:
B.
5.
N'TDV, prison,
5.
Lidz 4
non^J
etc.;
4:
p
in
Pogn
3,
:
9: II, Lidz
ppl.
2.
jN
13
:
charm, of magic: 4:
"IDS bind,
IDKO word: Schw M, lO'O 13: K10S tree-top?: 34:
3,
tnpDK? Wohls 2422 (see Frankcl ad loc).
;
-ions 37:
7,
:
(see
OD'K, ODj? threshold: 6:
NnsipD''t<,
has JUKWON, whoever worked for you, Pogn E. command 2 3 Etpe.
say,
i
:
etc.
I,
hall: 12: 13.
4,
faith: 29: 12.
IC.
129).
p.
63)-
3:
pi.
nos, SDK myrtle
NT^SD'N
Lidz
healing, etc.
13: 8;
sions, :
8.
;
N'DN, K'DKD,
5-
parallel
35:
Styj
12,
:
NDN heal:TD\ w. suf. i: 15; Etp. 'Dri' Wohls 2422 ppls.
38: 14; plur. pnnnD'N, 36:
nmooiN?
1
moreover:
2.
3:
Schw
11,
etc.;
lax turn away: Pogn B, Lidz 'TSK darkness
:
'P^sa epithet of
Schw
F.
pJlD 7: 11.
DiBisx fraeparatum? 13: NH'^px keys Pogn B. :
:
NJniN trap
:
«11K,
I.
Wohls 2417.
12.
la.
;
MONTGOMERY
A.
J.
NmiK way: Hal 3. K"NmK Aramaean Pogn nynN
2:
Pogn
CN
fire
8
:
—ARAMAIC
INCANTATION TEXTS.
read
(so
Pogn xn'CK fever
2
:
sntrs Schw G.
;
PSBA
Schw
:
M
Schw
B"3 DVCS,
xii,
299
86). 2
:
ns
Pogn
TitJT,
sign of accus.
:
=
tnnx place:
the
Kina
F; nna 1
:
other,
11;
38:
nu
28:
Schw
in: passim;
'3133
I
2:7;
3;»«n3, in
in
root
;
for divine XDIE'
the
Pognon,
ashamed Pogn B.
be
K13
come
Nf'3
in:
p3, Syriac
"maledic-
plunder
(
?)
impv.
:
Schw 5
:
3.
11.
30:
4.
?)
(
family:
2,
Mand. with 38:
plur.
Of
L.
12:
prrri'S
6;
nri's,
4;
7.
Schw
:
a
nn^xs
I,
trsn3
38:
sorcerer's
(^3) rb3D, xnb30 class of demons: 2: 7, 7: 17, 10: 4. etc.
pi.
G.
(see p. 79).
073 muzzle: 2:
11,
Lidz
4.
swallow up, destroy, Etp. 3
niiT'a,
:
7,
9:6. NJ'JU
l'K3
Pogn
etc.
II.
ybz
:
...
5; and,
'y3,
N''3''3,
:S3''^ n''3
suffix,
that,
diction"). rin3
p
or, 3:
..
school 8: II, 19: 17.
call
(cf.
within
Lidz
K3-i
Pogn B
F.
between... ;
]in'n3 6:
a class of deities: 19: 6 (cf.
help,
II
house,
'3
(?).
an interjectional
'3,
Nnint?'3 ditto
Glossary A). J33
b...
29:
Schw
between:
:
NniC"3 malady: 34:
2.
'"lanQU,
KDcp, 2:
Schw
''3''3
S3'3,
:
whether.
,
B'U evil: 8: 16,
s
3, '3
'3,
?)
(
Knv3 egg: Pogn B.
in place of, after,
12,
^iti'D).
3.
arz midst: 6:
12.
afterwards,
I.
B.
8; inN nnxa one
9:
after
(Heb.).
'DTr'N, 9: 7.
press?: 38:
|D5?
39:
Pa. k!'D3
13
33: 12.
10,
r3
B.
M
Schw
Nnx come: 8:9; Af. jriK
Schw
womb:
p3,
XS!J"K enchantment, ibid.
KnCK rump:
inf.; Etpa.
p define, specify
3.
:
13, 7:
32:
15, act.
Pogn B;
undo: 17:
(see p. "11213?
enchant
^B'X
KJt3K3
evil
13,
because of: 11: 8 (cf.
^It3'3
NO'B'K guilt
17:
N'^t2S3
(?)
NHNB^,
7;
B.
24
:
part.
pass.
14:
form of
L.
abandon: impv. 7:
cease,
?t:3
Knc'K ditto:
Pogn B
vhitb:,
insB some
Schw
Myhr)
spis,
2;
=
10X3
B.
283
(see him, p. 50).
in
14.
:
N'm^T
Kta cleave:
B, 27, ext).
earth:
:
building:
38:
barn, 40: 4; (abstract)
3;
of
cattle
construction
16: 6.
;;
UNIVERSITY MUSEUM.
S84
KnKD'a pillow xnoiDa in
Lidz
:
embalming
censing,
Wohls
husband: 8: 80)
3U bend:
3J,
S33 hack
K3U
;
b2:
NTV3, Syr. XT3 34:
8,
Wohls
cattle:
27
(so
p
13,
41
n33 ,11:
plur. w. suffix
29:
6,
38:
n3
i
m3
passim,
y,
;
133
the open
29:
3,
16:
10.
113
ni3
:
113 bless
14:
Ellis :
25
(=
:
13
midst:
Mand. N1K33, 3: B.
5.
40:
K1313
19:
2,
13,
might: Schw F. 3,
b^lin
ion Schw F.
113 3,
woven headdress
133
34:
32:
s
tie,
:
Lidz
:
17:
6,
13: lO,
13^
13
p
6.
bind (of a spell)
eruption, noise:
Pogn
B.
K313
2,
:
Schw
NB13
'3
:
29:
10.
bsp Pogn
ata,
8.
pia flash (lightning)
:
Pogn B
12:8.
I''3r3
7:
15
=
Myhr.
body: Hal, Schw Q; nBl3, term for a man's inamor-
Myhr.
;
form:
I''313
angels:
3. i
color,
8.
3 Pa. S313 '30?). :
7,
B.
bright, of
hail':
flee
35:
:
8.
I.
N113
30
wall up (against demons)
7.
N13 create: 2:
,
2.
7.
Pogn B.
country: 17:
"K13 foreigner: 29: 1113
7: 17,
Pogn A,
Kn''blT3
3:
demons, 29:
Pa. put outside
t<"i3
p333D
2,
nnn33
apart in fD 13 19: 15, ^«13
,6:4.
(of magical op-
5
Strong:
bn3 great: 5:
36:
voice,
^5n33,
s-131 "13
3:
nhpn^
5.
3.
const.
nss ns Mand. 38:4, Pogn B (nN3, ri'S component of name Pogn B, ?) plur.
B., Pa.
4.
:
:
Pa.
K133, S1313,
Nnii33
Ellis
:
:
man:
N133
4.
daughter
3S30,
inf.
Pogn
eration).
N113 "33, i: 9;
plur. e. g.
Nm3
2:4;
12.
passim; Heb.
son,
Schw M.
pn'n313
:
knead: 12:
understand). "13,
8
:
133 be strong no.
B,
2
:
lintel
2422,
2.
37:
Pogn
herd:
N-IP3
i.
«33"'3,
reply
demons (see 3 in Pogn B,
:
13:
Etpe., Etpa.,
13, etc.
2
:
virgin:
X8J D'N-yj proud: act. ppl.
class of
tomb^va p.
snSn3
8.
(?),
2417.
»V2 ask: 4: 6; S"S3, f., Pogn B. K^j?3
Xpi3 lightning: 12:
5.
snnbs, a goddess of
'21...
BABYLONIAN SECTION.
13: 12.
Pogn B.
^13
rob:
113
inhibit,
ban: 7:
13,
KnTT3 ban: 7:
13.
t<3niT3
Pogn
B.
magical condemnation:
Montg.
MONTGOMERY
J. A.
XD'J
(magic) divorce: 8: 7
(q. v.).
INCANTATION TEXTS.
Schw
great: side:
following
b: b'hi
familiar
34: 4;
6:2,
12: 9.
oby
circuit:
e.
F.
JDU
pi.
spirit:
':.
25:
rock (?): Pogn B (so Pognon; or of the magic
Pogn
:
Stiibe
nn
=
niu 8:13.
O'SS? ifbl-\:
K'Dt' '^rj,
'li'J
engrave
^OJ i^iaJK
to
Pogn
TS
,
131
see
131.
131,
n3n
("good
25: ij?
N"i3n
Schw
80).
troop: 7: 17; species
K313
Pa., ^i'J
Konj body:
demons
11:6,
:
bv
on
account
of:
3-
chariot-driver
3.
Pogn
:
(tn)
Kjn
6.
in
judgment, of 19:
4,
dwell: ;nn
i,
8,
Ellis
the
last
Wohls 2417. (?) 5, piTn
Myhr.
Wohls
disease:
dwelling-place precincts: 32:
and
11,
38:
its
2,
Lidz 4 (xiKH).
Pogn
north:
XD1J bone, body: 7: -"piJ
4,
3.
itching
K'3T3
:
B.
(angelic) cohorts: 8: 14.
2422. K'anj,
6
6,
:
K-'J'T
Kin an
in
4.
i
:
^nn,
pasture land: Ellis
day: 4:
NnrvJ polished armor: 2: 27:
n
B.
Jinn: Hyv, prob. 37: 10 (see
of demons 37: NX'XJ,
30:
his,
7.
N3K1310
«ijij
my own
on
6.
Pogn
F.
KnjJ,
B, no.
genitive
mn, 12;
7:
P31 cling, haunt, of
4.
11:9.
completion: pr n'D3
p.
in
,
2:5;
N3T lurk, of demons 18:
Wohls 2422
103 engrave: 36:
Nrj
resume
Pogn
order that, 28:
6:11.
so'b, Lidz
nn^a
:
'bn ditto:
works"?).
I'OJ
Pogn
14,
to
4-
B.
Pogn B
x^JsbJ:
f\''b:
:
?
12,
Used
particle
mine
(from b:v?). ab:, aiD'bi,
38:
T
6 (For omission of
1.
part,
f7:b:^
:
=
NHK^jy,
Knijj,
p. 13.
the
B.
t
N^J'J ditto:
In Mand.
construction, see p. 39.).
circuit se'OB' '^J^J
N^JiJ ditto
T,
A,
12,
circle?).
58,
for
n,
half-vowel,
'JTl.
g.
a preposition,
7.
itbabl
nSjIjJ
285
1 relative particle, passim; with
1,
Gukaean: Pogn B.
t<"X3iJ
no-:
—ARAMAIC
chain: ?).
Stiibe.
B.
Nn-n ditto: 29:
Nmn
17.
Pogn
A
K-no
(root
cm
tread
«-iNnn
8.
ditto: 8: 4, 29: 6. ditto: Schw E, Hal. down impv. ptm Lidz :
evil-doing: Lidz 4.
4.
: ;
UNIVERSITY MUSEUM.
286
Km ^m
i:
fear:
wiime Kin
Schw
fearful,
KOnn limb
F.
devil: i: 7, 39:
(see p.
5, etc.
Kin
Heb.
,
74).
K3T pure: 27:
Knan
Schw G.
(sic)
Ki5^^^
record: 14: 6, 29:
"I3T
Mand.
nan,
9.
male: 6:
"i3T,
5.
epith.
reliever,
phael: 34:
K7K7T place
m
blood:
KDi, be
in
:
KDIDT likeness
Pogn
im
:
8; Etp.
1BT3 ,6:4; 9 (see
terms
p.
earth,
be astounded: Stiibe 47. (
?)
34
:
:
:
32
fem.-
:
K3»m
healing: 37:
i,
mental
child:
Knrn now: 6,
south:
nom
true: 13: 8.
(sun,
constella-
conceptions:
3: 11, 4:
passim:
and,
B.
Pogn
stars,
Pogn
i.
Lid: n.
K^Tl 14:
B
B.
Wohls 2422.
KDi-in
astro-
G
Schw
A.
1
Pogn
3,
and
below). K'iKin
11:6, KpBnn36:4;
NJipTiT ditto.
reversing
for
KD'assn a disease:
4, etc.
Kpnn, KpiKT ditto: 18:
i.
Wohls 2422 (Frankel reads Kn'Bsn, see
10.
Nnpi-n
36:
tions).
(mn) KHJiDeast: Wohls 2422 (so Frankel), KJIO, Pc^^ B. N"i'2nDT ban-writ
14,
1.
charms, Ellis
KOT sleep: Wohls 2417.
Kpm,
ib.
logical fate,
a disease
who
nson, na'sn, n-sn, laan magical
82).
(ppn)
3.
:
revolve the planets, Stiibe
12, etc.
:
plur. KHKiDl, 39:
"ipOT
32: 12.
8,
isn turn: J'ssno, of the angels
K'on^ impf. 1
misspelt, 20: 5,
walk i^KFi'D 3
appear in disguise, of
B, Etpe.
3.
8.
24: 4, 31: li'n
3;
ni)'inn,
10.
etc.;
17,
7.
Babylonia: Hal.
spirits:
"lOT
Schw M.
4
Halleluia, magical term: 7:
of Ra-
Schw M.
like,
38: 13; 'H",
ran ditto: 8: n'-ihbn
2,
:
37:
prep.,
temple, 14:
K^T draw up: Pogn B, Etpa.
1
,
Mand. w.
Vl^n thus: 17:
KJian name: 28:
K'bno
"in'n
:
future,
mansion: 38: 2, Hyv, Pogn A, B, Lidz 2; heavenly
2,
5, Ellis 5.
39:
be
=
4.
rnan
place:
9.
n'r\
ppl.
5.
E, F, Stube 56.
return: 18:
4.
8 in
18:
13,
248 members)
(the
Schw -\in
35:
7:
nnesn, Lidz
terrifying: 35: 7.
rfm/3oXo(:
here!:
see!
and Pael,
Peal
12,
nicm H^iaxn
KH
Pogn B.
chase:
BABYLONIAN SECTION.
no. 24,
pa^
b. 6,
'KiKO'l
KnapjKi
K'niDKi 38: 12. '1
woe
! :
1:9.
3:
3,
Pogn 30:
3,
;
MONTGOMERY
J. A.
ini glaucoma
KnE"3
:
ni3K
ni, D' in
3:
f\M
IT
of
sign
M
:
accusative,
to, 5
:
Schw F
resuming
;
40:
JS-'DNt
Lidz
Wohls
flies
K13T
marriage-portion: Pogn B. sell
:
Pogn
B.
B, p. 38: "an
=
pendent root
(i) turn,
lead turn, order.
"I3n,
Pa. put on guard, Etpa. be on
("lOT)
xmnt
NJTit 3lt (Jit)
(m) nir,
corner: 4:
fly off
nnw
:
K1NT
Kir.
'KT«T
B.
Wohls
I3ir
nnt depart: p.
38
:
:
nrn,
in'no,
13:7; Etp. nmr 10 6, NntKnjj Pogn B. (cf. HTJ,
:
foul
Kp'r
blast:
psalm: 14:
W,
see to 3: 2).
spr
ditto
ppls. Kj?t,
p''
yr,
rvr,
:
pjrt'
Pogn
12:
mons Schw nt
B, Lidz
8;
plur.
14:
M
5,
rrt
7:
7
I,
KDUTt
Pogn
:
12,
Myhr;ri»nr7:
impious, of charms: 2: B.
impiety: 30:
7,
31:
5
7:
13
4,
= 5-
38:
'Kit
Nn'jnr
2,
6,
Pogn
magical
38:
13,
posterity
:
4:
K3n love:
:
3;
'pyt,
(see p. 80).
Pogn B, Lidz 2. WIT seed: Schw I, Hyv.
an Pa. love 5.
2.
blast-de-
19:
equip magically: 4:
ment: ,
3.
Pogn A.
:
Nnnt, »if,
harlot:
B, Lidz 2.
:
V1T;
=
singing-girl
used in magic?:
hairs,
last
Ellis 3
Pa.
130);
I,
etc.
13. jinr
:
(see p. 153).
2414.
spouse: 38: 13,
success
(see
'B't
Pogn
2,
3
:
Pogn B.
SiOT a precious stone?: Hyv. sn^Jt harlot
guard: Pogn B.
11.
31, etc.; invite:
Pogn
this side: 13: 7.
11.
Pa. designate (of setting apart
"IIDTO
inr
5.
the magic bowls)
wasp: Pogn B.
nno on
(nr)
to
Noro resonance: 6:
cherish"; but (2) the passages in his bowls can be explained by equation
K-ii3Dt
parallel
Pogn A.
resound: 6:
indelOr
with
B,
5.
pour: 12:
Kno'T hair: DT
Pogn
see
n^n,
Pogn
2422. ^bt
pr buy, Pa.
B,
sniDS Pogn A, B.
"ant
"13T
Pogn
past
25,
xniat victory, etc., :
12;
5.
SOT victorious: 37: 11;
3-
:
prison
,
34:
2.
honey: 12:
^I't
loss:
;
w. subject of passive ^yb^ n^
ira
Lidz
w.
Pogn B.
:
restraint,
3:3;
387
Pogn B.
5,
weapon KJ'T 'T
nib'D
;
noun 3 4 w. pron. 7:13; ninn
NVT glory: 7: NJ'KT
from the
n' }D
Schw
body,
(see p. 93).
INCANTATION TEXTS.
37: 10; nib apud,
tike,
3
=
Stube 44
"i,
Wohls 2416
—ARAMAIC
13:4.
'3n3, 13: 9.
1:8.
19: 13, B.
equip-
40:
2,
:
:
UNIVERSITY MUSEUM.
288
Nan hide: Etp. Schw ban
Pa.
i
:
lo.
:
9:8; a woman, 13:
Krrn
of
Ktan
II.
N^an,
F, G, N.
xnstin sin
37: 11.
8,
flt2n
pluck away
Nnsi'Dn,
of
N'n live: 6.
in one: xnn 4:1;
:
6,
Af. surround: 4:
Nixm (magic)
6.
Nlirn
circle: 39: 7.
show
37
:
serpent:
:
Nnrn
pi.
Enn
Schw
precinct:
magical
Pogn
3,
Schw H.
n'n^a healing: b'n
Pa.
make
strong: pb^no pass.
5.
:
N^^nno,
(
Schw F
n'b'nn",
?).
vh'n power: 2:
Pogn
i,
srb'n 2:
pi.
2; xnb'o b'na 37:
4
14;
4.
Schw
angel-names), no.
5,
end;
a skin-disase 30:
4,
KD'an
sage, in sorcery
also n'cnns
'n
ikb)br\
:
39
:
7.
marriage chamber:
36:
Stiibe 7-
N
(between
Pogn
B,
Wohls
2422.
Pogn B; Etpe.
appear: jnn'n 6:
9,
'?n
sickness
:
Schw
F.
Na^n milk: Pogn B.
cf. 'Dn. :
read
for
(Friinkel, Niian).
P.
nennx
Wohls 2422
in
(bn)
jT?.;
tfn'
I.
interjection:
z'.;
9.
cnn',
see:
N'jsrn 39
38:
(Tn) nanan a skin-disease: so
14:
wn
;
NnN'Jvn
f.
B.
NnsiS'n,
plur.
quick!
Nrr'ntn
Hal
ditto
31
Pogn A,
7,
pnb, without: Schw
Nvno
(see
13
w. N"n, livestock,
B.
pn,
pi.
B.
(am) NTn guilty: Schw F. N'ln
38:
I,
14.
property: 40:
precinct,
new: smn, N^nsn Pogn B; snmn 13: n. Pa.
30:
8:
39:
7.
xn'n animal: 7:
6,
Kin
14.
Glossary A),
B.
mn
12;
8,
im' 16: 4, ]vn: 36: 6; Af. 'nsn of mother, 24: 5.
life:
Pogn
2,
17: 4.
N'n hving: 38:
n, Enis3.
"iB'jjnn
Ninn one another: 31
4,
4.
ion switch, plague: 30:
angels
13:4enchant: 6:
Lidz
:
xii,
86).
p.
Nn'SDn a demon: 8:
ditto: 32: 8.
pan embrace, cherish,
Schw
(?)
Schw PSBA,
:
299 (see
16: 6.
ditto:
Nnibn
nn
4 (of demons).
3,
:
M.
i6tiin ditto: 7: 16.
"lan
i
^5NDn sinner: D'yan
N^'an ditto: 32:
5.
ditto: 30: 5.
sin:
destruction:
injury,
'in
Schw
xnban
N'JNlin 31:
pi.
Pogn A, Lidz
10,
Nl^ana the destroyer travail,
apparition:
Nitn
I.
destroy
injure,
BABYLONIAN SECTION.
etc.
N»bn, "n dream: 6:
ybn arm: 19:
10,
31:
4,
(see p. 82).
10, etc. 13.
39:
;
vbn weak: Pogn B. Lidz 'Sion
(but read
G
Schw
Ellis
3,
1'Ds?n
leaven: 13: 12.
N-ion
wine
5
10.
Nmins
Ninn ass: 40:
smoin pebble-charm
N-imn. 4:
I'TDin,
po'DC'Dn
30:
i,
N3n
snC'Dn
fifth: 6: 8.
womb:
36:
encamp
Njn
:
4.
Schw
I.
tlDTH
Hermon
K Din an
2422
flin
Q'Dn
enn)
13:
:
upon
out
9;
thee,
Schw
:
30
:
:
(ein)xn''SDn a
4.
S'Vin
:
name
skin-disease:
E
Schw
read n for n
(
Dnn Hal,
84).
p.
arts
5
:
Pogn B n'cnn,
Kaitrn darkness
Pogn
:
17.
Schw
(Hal. identifies with an
Arabic place-name; Schw
33
2,
:
:
8,
(see p. 84).
(harrds)
:
Pogn
Nnscnn, masc.
snciin empoisonment
F.
)
and fem.
4
Wohls
Wohls
disease:
sharp: 7:
B,
Schw L
of a place
Wohls
6.
:
KB'in sorcerer
2422, end.
fan desire
2
:
water (see
I.
Don jealous K'nODKn srs, Lidz ?
;
ditto: 29: 9.
etc.,
KJiDSn contumelious
j'DDKn
6 also snoin
2.
ptnn black
KiD'n grace: 13:6.
J'b'on
:
cin Pa. enchant, poison: 7: 13 of
Schw M.
bon cease:
2
Pa. blaspheme: 8: 16. f|'"in
to
:
eruptive
Dionn
Schw M,
suflferings:
13
ditto
read by Frankel in
5-
(see
Pogn
17.
curse: Montg.
Nnmns
pjn throttle, of a Hlith: 18: 6, Lidz
'Dn quickly
3.
B.
3.
Nson palate: Pogn B.
Knxon, KDOn
ppl.,
2426: ?
28:
7:
5.
tvjn'j
7.
Stiibe
:
Konn anathema: Schw M.
of you: 8: 31. 17:
five
a kind of spell
Din ban: pass,
87).
p.
8:
inf.
?:
DK"in
38: II (see
B.
8.
Tin a pungent herb 16, plur,
19:
:
Pogn
25-
14.
4,
?:
11,
nin Pa. terrify: mi'n
Hyv, Pogn B.
:
sword: 37:
N3"in
4.
:
herb
3.
3in Pa. lay waste: 38:
:
Don do violence: 2:
5).
pungent
(snn) xn'jnns a
28:
F.
^D^ name of a place
viii,
hpn twist: Pogn B.
(curse of).
Schw
:
Sheb.
Jer.
29
no.
?).
Knnn mother-in-law:
Kcn wrath
with a place mentioned in
la.
NOn father-in-law: Pogn B
289
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
,
.
seal
:
6:
16:
39
:
6.
B.
(magically)
passim; 31:
KDnn, xDH'n 38:
:
pi. X'Sltfn
7-
:
5,
onnoi DTin 39: 11,
etc.
seal: 7: 4, 19: 15,
UNIVERSITY MUSEUM.
290
KDinn besealment: 9: j''Dinn(?)
Nnnnn
ditto: 34:
ditto: 3:
A
Pogn
13,
Nnomn
^•\irinn
I.
38:
i,
T
B.
up
:
Pogn
Schw
bt: dip:
p:D
Wohls
gazelles:
F.
hand 3n' give:
seal
Etpa. purified: 12:
"inta
20 good
(31t3)
KTit3
mountain: 7:
Dt:D
?
Ellis
K^D
bowls)
12, etc.
herb
I^7t30
28:
E, Q.
4,
Ellis
i.
3:
etc.;
3.
XOKDV
10;
39:
B. i
:
8.
:
Knb' child: 36: 6.
the
sbsilB parturition: 39:
11.
I.
KD" sea: 7: 12, 8: 9, 14:
2,
Pogn
B.
SO' adjure: SJvaB'Bi sroio 7: 16, cf.
40: 10.
defilements
Pa. defile
:
29
7.
:
Schw 2426.
ifc.
Kn-Dio ditto:
17.
wtn
30:
WD'
5-
"water
N-DTi
12;
pi.
5.
Schw L Pogn A.
right-hand: 6: 10,
I.
18:
(not
i:
TriNOiD Lidz
Tib Af. frighten away: 7:
pluck:
5
eiica,
snoio exorcism:
5.
't2
I:
So
polO
magic"!).
Wohls
pi. Kmi?tD
the deluge: 10:
niB trouble: Schw
;n'ci88: e.Ti'OiK
understand
Pogn A.
tilMO disturbing:
5, etc.
17: 8; with bv 8: 12.
:
2422, snjro
tear,
their
Schw
bear (children)
9.
a magic recipe:
Nniyo false deity:
«1"IB
KHT
3.
KOD unclean: 34: 'OiD
:
of
(used
in
TT'nn
12;
day-time:
Pogn
n'C 29
'33
4:
:
13;
?,
NBNO'X
covers
'bt2'D
K3Blt3
7.
I.
:
Schw
8:
per,
9.
:
ni^'
shade
K^'ts
34: 13;
of,
«DV day: 4: 4 (of judgment).
KDC
29
:
36:
ib.
:
htk
side
"T 7:
"b^l
seal: Ellis i.
nV3B a
n^ta
E; T3
2414.
nn\
7,
B.
hand: 'niT 19: 14,
'TK bv on '3t3
14:
S'
4.
1.
nK^iK, Pogn B, no. 28.
^3" bring:
CD' dry
NnoKDn.
Pogn
ditto:
nn
N' interjection:
11.
30:
i,
BABYLONIAN SECTION.
Pogn
south:
B
(with
s'aij ).
6
ppl. of
a
lilith.
-ID'
=
nos:
1
:
12.
np\ np'K a disease Wohls 2422, Schw G (who reads npIN :
sriB-iiB, ''B pi.
talon, toe:
N'B-iiB,
xnaiiB agitation DaniB
19: 19;
Pogn A, :
Lidz
B.
4.
some part of the heart: 11:7 and parallels. :
Lidz
preceding 'is'ss
misspelling
etc.
EHB stop up, of the ears
—the
4.
for
this,
fire:
4:
S, and).
Tp' burning, of Nip' glory
=
name 8 :
:
6.
7.
is
plus
:
ST throw:
K3n3 so: 16:
Lidz
KilD,
Knmx
but see
?,
cf.
TI3
javelin
1 1
:
K3313 star
7 and par-
:
allels.
tCTW
Jordan (mystical river)
'-W
demons)
of
(class
Myhr
15: 6,
Schw
?
34
;
6
:
E.
hold: ^3'D inf. 4:
113
arrange: 'nr3
i.
15:
ist pers.
planets: Ellis 3 (see § 3).
KB''3
stone, as
5.
K33 tooth: Lidz ^3,
nTicniD? ElHs
charm:
(read
Ellis 3
KD13 ?).
:
G
Schw
2,
'':V2
(see p. 81.). En' inherit:
4 the 7 stars
:
bl3 :
B.
:
howler
nn
S33D residence: Pogn B.
KnT month 6 5, Pogn KpT greens: 18: 6. NnTT
4
:
Hal,
Pogn B. :
to
5.
NTn pitcher: Pogn B.
prince of the L.
sn'mo
7:9? parallel
Lidz
Michael
:
Pogn B.
9,
8.
'm!?
artificial
11V.
Law Hyv,
the
snK3T3
pierced
4,
with a lance Lidz, and
313 deceive: 32:
Name:
the
TpK' glorious, of Lidz 5-
291
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
;
4.
6 (both forms), etc.; }Xobl3 everyone, Lidz 2.
bi3 all: 7:
5.
,
(jC")Knrc sleep: 6:
10.
an' sit:
impf. ist per.
13:
etc.;
7,
Pogn B.
3'nv
Kin' bowstring: 2:
5.
3, '3 like: '3
n
12: 8,
Pogn
Ellis
as
if
3K3 Af put .
Kin '3 32: 4;
correlative,
'3. ..'3,
13
I
;
?,
ni3K 37 10 Schw F. :
in pain
:
s<3'30,
pain,
2422,
133 prevail
:
N03
38:
12,
:
3
:
?:
Wohls
2426.
8D33
pcan
Stiibe
25:
:
7,
i.
associates: 19: 9.
wing: Pogn B.
KnB":3
congregation:
Wohls 2422
'3
n'3
'ID'S
(see p. 79).
D3 abridge, blame: Pogn B.
9.
step of a throne 12
:
11; I'sa therefore, 9
here,
B.
term for the bowl: 6:1, 28: etc.; Koby ''E'3'3 (?) ;
so
(K33)Knsi:3
Pogn
^5E'^'3
2
19: 10.
2. ['3
impv.
Lidz 4; Etpe. 6:
s
'103 magic
Wohls
B.
3,
him
(see
snioSK magical practice
^33 press down (technical phrase for the bowl magic): 4: I,
Ellis
20).
p.
K^'t<3
2.
bv 13=^ impf-
11.
Schw G. Kn''3^3 bitch: Schw L. "i»3 Etpa. return: Pogn B
jKaysSD
sickness:
Pogn
;
garland: 13:
snbs daughter-in-law:
13: 7;
B, Lidz 5;
Pogn B, Lidz K3'3
sWs
:
6.
KDD, «DK3, 013 (incantation) bowl: 7:
13,
31:
(KD13), Lidz
I,
5.
Pogn
B
::
UNIVERSITY MUSEUM.
ND3 Pa. cover: 13:
Pogn B.
6,
Pogn
K'DS covering:
KniD3 ditto: 13:
BABYLONIAN SECTION.
B.
B,
and passim Mandaic with verb and
pn^n'3, i: ND'S, N'D-iis, throne: 8:
(nya)^
ugliness, a disease
tl-ij?3S
NDE'a
^'3
KJmi3
29
:
Pogn
"nn
'3
in
?:
sickness:
11,
iO
Pogn
B, Lidz
not,
Pa. Etp.
Pe.
reverse,
avert,
a;
i
Wohls
N'sns sassTT 'tnn term) NVinsD N''J»mi Pogn B. :
Nl'^,
«1B'3
:
'Dt:'30
B, Lidz
Pogn
:
a
i
?
:
etc.,
charm:
remain,
to:
pncj? 3, K''l^no
P^ of Pogn
company: Pogn B. 4.
Pogn B, Lidz
so
NnNn3Ds«b
Pogn B; Ellis Schwab M pi.
under-
Nmnsb,
ing or remaining, Lidz
a curse: 5:
Nntilb
I.
Ellis 3.
p.
ditto:
Pogn
5,
Noldeke, Gr. § 45.
i,
31:
3:
4,
Nnt3^;
TQ^b
(see
84).
NDiLJN^
of the demons not return-
cf.
13: 6.
2,
2 S'losb. they cursed him.
Nn3''n3 written
and
8: 3; Af. 13: 6,
2,
C\b curse: Stiibe
B.
stand
etc.;
5,
parallels,
B. S'V^
Pa.
28:
11:7 and
be attached
29
san3, Nnans writing: Ellis
"113
heart:
demons, 6:
7-
(ins)
nn
'3
c:b see cpj. »^b
Schw L good demon
3n3 write, of the charms: 9: 3
Pogn
nasb.
8,
9.
NCns^ garment: 2:
2.
B, Lidz
for 'Btrso
of a
i'B'3 decent,
following
38:
asthma?:
labor,
ca^ be clad: 2:
sorcery:
fllE"3
g.
Pogn B.
Pogn
Pa. bewitch
bv).
Mand. com-
with
e.
B, no.
19: 18.
(see ^K'tDS,
Gloss A). Nt3En3 honesty
19: 10;
,
Pogn
word,
N3b'^
K3n3 Wohls 2422, see N3n3n.
Hyv
g.
divorced
(cf.
pounded
Nal^''^
:
:
in
1.
16:
N3n3 sphere, orbit (astrological
Chaldaeans
46
(ss
2422 (?).
''KlE'3
45,
passim;
23,
Wohls
2422.
TI3
D'jbn^,
pose,
2422.
7:
have
I
e.
with verb to denote pur-
B.
Wohls
,
suffix,
her, 32: 9; for bv
7.
:
6,
pronominal r\b''P''2Z>
menstruation
disbelieve: ?
in
10.
34:
"IB3
14: 3.
14,
composition,
In
etc.
'3^,
Pogn
10;
17:
6.
=
7:9, 10; K3b a^b to me,
fern.
^!nx''t^^t3^«b
pi.
B.
NJcb species of
demons: 20;
3-
b
to
and
sign
passim;
of
accusative
with
''3'^
suff.
Ci^i
Pa. soil:
XDnb food
:
tmb'tlsi^D,
Schw
F.
Pogn A.
:
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
fro enchant: 5:1. 33:
7-
5.
10;
9,
Pogn B
KTinsD city:
NCD chance
B,
ic.
(see N313).
Mahoza
Kn'NtinKO of
night: i: 13, etc.; H'bb
rt>b'b
Lidz
KnN''n''D
32:
7,
34:
5,
N3KD^ Montg. H'h'b,
293
KTrno ditto: snx'no Pogn
demons: 9:
species of
''^ob
.
Pogn
:
B.
Pogn B Af. bring, 25 In Pogn B 5. nroDJ (= nytDOJ), from KVO?
Pogn B.
on, reach
:
;
:
male counterpart
"•yb
8:
lihth:
to
21, etc. lihth;
NTl'^'b
8;
i:
XHN'W
and
nb'^, 13: 3,
;
KiT'b'S
pi.
NniCD
nnVb,
n. b.
6 (see
75).
p.
magical formula
in
and
KJB"b tongue:
tongue
2;
13:
curses, charms,
Pogn
etc.,
Lidz 4
B,
4
Hal.
:
of
p.
because
verb,
Lidz
3,
:
inf., in
5
that:
w.
;
order to
2
:
and
'?
6
:
(cf.
^IDU )
4:1;
(see
pray: Wohls
I
blCO, Mand. ^itJro, bltsros with T
impv. np, recipe, repeated term
ffpb
'03,
in
2417.
Heb. D'O water:
N'D, 'D, 'O'O,
88).
Wohls 2422
a disease,
''K''3,
»'12
(see p. 93) KIT'S 'CO 18: 6; 'CNnno "07: 13; 'K'nd ;
SO 100: stDnbn 38: 5:
Schw
200,
vhio
7
:
t3lD
Pogn
rotten:
remove:
imp.
't30,
fem.,
17.
70 Pa. speak
in'D ditto:
Kn'JnoD
ppl.
:
cially of 12,
6.
killer,
;
species of
:
37:
5.
Schw
9.
G.
5.
:
Schw
Etpe.
6:4; pnoTi
18: 7; Lidz
full:
27:
Pogn
flood:
38:
5,
8.
7.
B.
K3KbD angel, passim as
title
of evil
5.
stroke, plague: 16: 6. 8.
9. :
pK^on' 12:
spirits,
Knino ditto: 40:
6,
5,
B. (see p. 85).
F. K'!?"©
ppl. pi. ino
6:
38:
34:
K^So S^K^O ditto
abn be
r^o,
espe-
incantations:
9,
Nn^bo ditto: 6:
fem.: 36:
pTK'tJD Pogn B.
xnio brain, head
12:
Pogn
Wohls 2422.
(TD)Knr3» hair:
xnno
8
Mand. Kn^v^o; pi. Mand. N'^JO, word,
6.
KHiD death: 3:
:
:
the
14.
:
Kni)D
suck: 18:
strike
i
:
730 eat (denominative)
B.
niD die: "ni 'n'D ppl. VVohls 2417.
Kno
;
8
sea,
magic, Ellis
II.
po
Pogn B D'O of
Ki'O kind, species
17-
Kin»
w.,
heavenly
E, F.
weapon of angels
sickle,
my
isa, priND,
4:
I,
37:
Wohls 2422
16;
ties,
36:
5.
8,
38:
of
6,
dei-
:
UNIVERSITY MUSEUM.
294
=
Knaxbo female angel
Pogn
dess:
Estera
B, no.
:
BABYLONIAN SECTION.
(nD)nnn
godof
15
in his no. i4"it
;
K-isno bitterness
form
'O N'aN^D, prob. fern,
19:
constellation
deity 19: 5; as
(Kia)Kno lord: of his
9(?),
human
Glos-
(cf.
B, and
Pogn
:
plur. snK'iK-in.
(Pogn "queen"). XB'KiSd zodiac-.sign
bitter: 2: 3, 4: 4, epithet of devils and charms.
id Schw
snoiT
title,
E of the sorcerer Lidz 4 Hyv, gen. construct "lO ;
;
sary A).
,
34 8 of Solomon Hyv of Michael; ib. I^so of so (Arabism? God
K3bo king
:
:
no, 18:
;
12: 6;
—
Noldeke,
11 295) of demons. p.
18: 4, k.
;
sna^D queen: 19:
smD
kingdom: Wohls 2417.
Nfinl^O
p,
passim; 'DD (?,
Schw F
assimilated 13:
Vo
17: 5;
Lidz
5,
H
Schw
'D
w.
;
17:
6,
N'b'T
ditto,
I'D
rebel
11:9.
Kntyo oil:
Schw
snn town:
nno
Pogn B. lOETD = -\r2v2, Wohls 2426, and his note KJD Pa. ordain 'n'2D
sriN-iKO.
F.
Ellis 3,
Pogn
stretch out:
V3J
plague: 16:
13
move,
opposed to
«-i3
B, Etpa.
VJ^K
4,
Schw
:
15:
F, arrange
29:
9.
m:
5.
etc.: Stiibe 62.
Pa. excommunicate, expel: Pu. Schw E, Hal ini:D
—
,
snxJD
portion,
pi.
33:
marriage
in
-idx,
B.
bind: 32:
7,
note
on KiiO
Lidz
2.
see Lidz's
=
vr,\Q ? in
excommunication?:
(?)
n'3
8.
Ellis 3.
N^'VO robe: XiD'n
'D 13: 6.
S'VVD intermediate (of of the three
gions)
KiTJ
S'nsi'V
re-
B, Lidz
Pogn,
masaru,
2,
and
but
Mand. Gram.
32:
Pogn
S'pnyn cf.
see
'O
Ass.
Nold.
84, n. 2).
magic
12,
5
:
Lidz 4
:
2,
7
Kmyj
(see p. 84). sin'J
Pogn
in
vow, ban, 13,
spatial
K^SSO
:
middle
the
B.
(so
Schw M;
s-iutD
Pogn
sriNlJD
NDD melt: 9: 6. noD denom. fr.
:
our
,
29.
p.
IXD bind
^vn^
i,
from me,
'i'^'O
5.
'=t'-e^s. la "v
niD rebel: Schw F.
mo 1
Pogn
fn'SiKD
pi..
Pogn B
desses.
gen. fo from,
his lord,
lady 19: 5; lady of dead and living Wohls 2417,
of god-
6, q.
'nnn
;
B, jinmo 28:
5,
:
I
-inj
he Af.
is
(
?)
make
:
Hal.
clear,
name
(
?)
:
7
'
9-
KTin: light:
Pogn
B.
16:
6,
also Ninj
: :
MONTGOMERY
J. A.
ni3
Pogn B; p'SD
tremble:
—ARAMAIC
Pael
,
Halevy (see
pass, ppl.,
:;
§
INCANTATION TEXTS.
DJ Af. afflict: pD'Dn, 17: 6.
NDi Pa. prove, try: riK'DJ she has proved, Pogn B.
3).
commotion
N113
Pogn
:
Etpe. nan'K, 2:
niJ rest:
Nnnj
Pogn
rest:
B.
sri'DSJ trial
impv.
B.
16:
rest:
fire
15:
in
:
nn depart:
;
light,
tS3
34:
Pogn
of
23:
pSJ go out
evil
II,
Schw
G.
14:
6,
p.
75).
down 8 :
27:
6,
:
23:
I'ptJD
7
:
7,
9
"IS3
(of
Pogn
6;
Etpe.
Wohls
sap'SD
guarding:
35:
36 PS
12;
7:
w.
8,
suff.
ditto: 7: 13.
:
Pogn
B.
stranger:
Pogn
B.
L,
Q
02:.
§ 3.
7:
2:
13;
i,
Hal, of
:
i,
la.
a
star
Schw I. viitorious: Schw I. Kjnv: (Npj)
xnipj 5lp3
Dp3
Dien
'3,
libation: 36: 7.
Pa. perforate
:
Pogn
'onunciation
distinct
B. :
'J
Knapj woman, female: 30:
4,
lino 9:
6.
Ellis
I.
6.
unypz 30:
common
Pa. butcher:
Schw
nv3 be victorious
na(')p3
35:
msjK Schw
:
KV3 wrangle: Pogn B, Lidz
D'npj
Pogn A.
13,
flight
person:
Hfe,
(apj)
B.
KnmcJD wardship: Schw F.
bite:
piS
Njp'SJno
Af.
=
7.
ips,
10,
7;
F(?), see
SDC
'ndj
38:
2414,
Pogn, OT of one's own.
angels,
guardian:
'KJ
smn:,
8:
upsitb 9:
Af. put to
7.
:
12:5; Af. 2
Pa. guard: 7: 9, 35: 10: 3, 32: II.
2417,
3:11; impv.
6.
inf.
4
curses).
tfaj
F,
32:8.
KETiJ bronze: 4: 6, 6: 11, 15
K-^senaw
Schw
a disease: 29:
'pia
Myhr
21:
spirits:
ttZ's:
D33
p.
Wohls
I^IS
pIB'
17:
2.
(see
:
2,
class of evil spirits
PP'TD
ni3J before
(see
B.
':'-\2
vhsi^3
3.
6, Ellis 3,
class
impv.
fall:
K^tD constellations:
Nmt3D
Pogn B;
brain.
9.
ntrn. 5:1.
^bm,
KiBJ,
3,
a'D 17: 9.
pi.
of demons blowing on the
Gabriel
Hyv;
fire, I
K'nu pepper: 28:
it33
28:
6,
f.
nsJ blow with the breath:
E.
3; charms of
34: II
7,
'n
'3
Schw
7,
prince of
nnj come
B.
55)-
KniJ fire: 8: 13, 14:
PpTJ
Pogn
Nisan: Wohls 2422
ID'J
R.
(^tJ)
:
no: take up: 4:
6.
'Jinoin?. Schw
Kni3("3?) in
Kn'J
295
3,
Schw M;
xnap': (most
form,
and
sing,
plur.) 6: 3, 8: 2, 37: 10;
Knap'J
8:8;
KnsopiJ,
Lidz
Knapij 4,
,
plur.
39:
6,
:
UNIVBRSITY MUSEUM.
Kino magic art: snnD 39: 4, Pogn A, B, possibly in Nnoa KTD
snsapj Pogn A. Knap'O curse tapa,
Schw
?:
BABYLONIAN SECTION.
I.
Mand. Qib grasp: 4: 6, 7: 17, 16: 8, Pogn B Pe. and Etpe.
= Xt2D
1T]3
Schw
Hif. permit
G,
2.
12
:
:
G.
3KD Pa. make unclean sasDD KTV3 Wohls 2422. :
JND pass. ppl. soiled, foul
K'rND
Pogn A,
sriKrsD
:
m.
,
NJD Af. walk: 12:
6,
numerous:
cism
Schw
for
the
feet
39
:
:
"130 close
K'JNTD, 'ND bases, of the world:
Pogn
(p.
38:
10,
KD'taiD
7,
seducing p.
XDDNDDI KOHD NDTDO 40: 21.
II.
spirits
:
35
:
4 (see
80). :
:
f\nD put a cover
34:
12,
object of exor-
Pa. Lidz 4.
i.
=
term
astrological
36 24
7,
:
5,
:
:
8,
6
:
xn'^'D cage-work: 19: 10.
pbo
go up:
3d
p'^D
32:
pers.
8.
ist pers. 9: 7.
NnpNDD ascent: Pogn B. NOO (?) poison: Schw F. 100 descend upon Pogn B. :
Wohls 2414. «11D in 'DT NOV Red Sea: 34: 4. KS1D end: Schw F, fO^j; «11D^. tiriD seize Pogn B, Lidz la. NODID mare
Stiibe 48.
;
77).
27:
5
be-
16: ID, genius of p.
;
up: 13:
D'p'bo
row: 2:
;
nPO Selah, magic word, 5 nbso 20 etc.
DHD Sodom.
Nno
2,
(see p. 63).
close up:
DID, Dt3D
4, as
4:
Etpa.
pole? Montg.
4,
A KmsD.
6.
offence:
come wise
Pogn B. pi.
4,
:
40: 8;
3,
26:
'D
''^30N)
(inf.
Lidz
J'JD
5
3,
:
10.
730 Af. commit
N130
Pogn
F,
A, of the demon's glance; Schw I.
Qstocks,
2
:
(t3D)Nnir3D''0 poverty:
13.
Schw
:
NB^D sword: 37: 8. N3D, NStf look at: Pogn
Pogn B
xriKi'D
30 turn away: 8:
NID
side: 6:
nl.,
(cf. K3D).
'JD
?
KJNDD 19:
N1DD writ: 'aaiTn Niti'D
ID,
4.
Plur. 35: 3.
8.
Hof. pniD, Schw
:
Satan
XJtOD a satan, etc.;
blow, of windblasts
39:
Lidz
,
9.
:
bis.
man:
of
spirit,
KnCB^J 39: ItfJ
i
:
N^DD, N^iiDD Lat. situla
H2^: trap: Wohls 2414. NnnB"3
NTHD
'noa
go astray
on
:
pass. ppl. ns^d
38: 12; Pa. 7: B.
17,
Pogn
NijNOO left hand
:
A
Pogn
;
s^oc, 6
10.
'poo
a
place I2ia,
in '0
demon XJD hate,
in
2:1
:
Babylonia
home
Wohls
2417.
ppls.
=
{Yeb.
'03N),
only
'>N30
:
act.
of a
'JO
27: 6; pass.
;:
—ARAMAIC
MONTGOMERY
A.
J.
Pogn B
5: 2, 39: 6,
Pa. gird
?
N1VD hair: 8:
stench:
(cf.
IV unto:
4:4
=
with
inf.
'b
4.
B.
3.
4.
nn, 16:
'ID
9.
NB1J?
bird: 7: 14.
K"i
"ino hide, protect
xmno
Nifal 25
:
Pa.
make: 12: 6; of a magical work 9 2, 32 3 Pa. use as a servant, Pogn B. 34
:
magical
F
Schw
:
7,
32
:
F,
M,
:
13V, I3'y
9 «^U"'J?
:
kd'
lavD 17:
14.
NtV Etpa. persist: 34:
10.
the
snanj? in
:
of
:
=
32: 10
?
-in'r JO
«rv
eye, the evil eye
evil
KinV
Schw M.
eternity, with
XTV time:
obiy: 2: 15.
K'Ty 26:
pi.
Njny ditto: 6:
HIV go away
:
5
:
i
;
6,
:
8: II,
7.
:
:
Knt5"3
4,
'V
5
:
4,
,
eye 30: 3 (see
temple:
Pogn
5.
Pogn B.
Af. 7
Solo-
God
Ellis 5 njn 1"» various possessors of the
10.
Pogn B;
evil spirits,
IV
of
I,
33: 12.
"ICIV
Lidz
sorcerer
the
34: 8, of ring of fire 15
8
8
Schw R.
mon
passage: Pogn B.
»h:v in 'V3, soon:
.
17: 12, Ellis
Schw
32
:
noin
'yn
snpt'V seal-ring
grain: Hyv.
NmnosD
B.
12':.
6: II
across
=
of
;
transgress 3.
of spirits
of
epithet
of deity 38: and witches
B,
12.
13, Ellis 3,
7:
9.
5,
NMJJ sheep: 40: 4,
Stiibe 10.
pass over, 1
Pogn
etc.,
Lidz 4 Nnsoij? Jewish cult 29:
"iDJf
11.
3.
Kl3iy ditto: 9:1,
Nnayo ditto: 34:
kiino
ppl.
fem.,
Pogn A,
terms, see p. 51). :
fP'T.
4.
4-
(for this and following
N113V ditto
pass.
Dilbat 28:
practice
4; read
1.
(rv)xriK strength: 6:
7.
:
''n''P''j;K
B, perh. in NniD Lidz
srty strong:
Hliv servant
xnav
;
:
snxpK.
Lidz
:
blind:
Pogn :
pi.
press,
ppl.
in
t
nav
B.
2.
:
secret arts? Ellis 3.
pi.
2.
3-
Hyv
ppy so
B, Lidz
Pogn
3,
distress:
13:
Hal.
as,
Pogn B; Af.
Niri'D destruction: 16: 6.
34: 11
Schw L
embryo: 39: be in
19: 19;
KDlJ? KDij;
Pogn
:
tib)V
plj?
K31D species of demons: 7:11.
297
"W as long
Npnj? lock of hair
nj? Pa. help:
Lidz
NriB'D lip:
'ID
Pogn
:
INCANTATION TEXTS.
"\
Knro hatred: Lidz e|3D
: ; ;
17.
B,
38:
8,
Lidz 4
p.
89).
class
of
40:
19,
(see p.
72). bv
enter:
jibv'J
29: 20
10; ppl.
r^'N
=
p^^yj 30:
38: 14.
::
:
UNIVERSITY MUSEUM.
298
w.
b''bv
out upon thee:
"Thv,
Pogn
B. no. 28,
i,
1.
(so better
Heb. bv
r\b'bn
than w.
Schwally,
Mand. bn
rn^. 8
F)
;
:
suflF.,
Pogn B
pn'sSs
(upon until ;
;
Lidz
,
2d
;
2d
plur.
la
alternating with
above: 19:
him, 37:
knots,
('emons:
-ipj?
xmpv
class
of
(see
p.
10
6.
of:
spirit
barrenness,
11:3.
Pogn
scorpions:
X''3pix(i)
(aips?)
B. no. 27 (Noldeke).
xmyo
Wohls
west:
Pogn
Pc^
as
34:
Etpa. 9:
(315/)
against
=
uproot: p'pj?, Hal; Pa. 8: 15;
B.
,
Wohls 2417;
88).
insc^j?,
pn^isSy,
8,
12: 9 (see p. 88).
,
sisxa.
magical
'ixSj?
10.
myv
against:
xnp'j;
HKibv
;
him ? Schw G) Pogn B, why Schw
6;
plur.
Heb. may, Montg.
3d, yabti,
Pogn B, no. 28; how, why: Pogn
'iW
6,
Schw
pers. in'i)v
F, 'ni^y Stiibe 32
pa'S^V
"pjn snss; dust:
'ybv Schw F. 3 ( urt^bv ? Schw
spirit
Myhr
II,
passim;
sing,
36 3d
I^V
charm or
29: 7, NDpJX. 16: 9, masc.
7:
and
in gener-
40: 5; w.
18, cf.
6.
:
3.
Knp:y, 'X necklace
and Mand.),
B.
2
:
herb used in magic
a
28:
unto, upon, to
3, 9,
:
in
fern.,
b^)lb
ii-\my
:
f.).
"n abn. by Life! 40:
G
depth
Gomorrha
scn^T,
for ^. cf. pa-bv
(freq.
ally
7
ii,
Pogn
sprsiv
NB'O'B' '33y
Lit-Zeit. .
nnjf stand: 8: 14.
Ass. elelu lament, Or.
fr.
{«bv) bv
=
BABYLONIAN SECTION.
2422,
B.
(2iv)
any sweet:
NOny
a kind of
Ellis 5.
disease:
Schw G
(see p. 93).
B.
bel: 7:
XD-iy, 'S K'K^J? superior, epithet
gods
lestial
iT^V height:
:
of B.
eternity,
D^IJ?
nW 3: X07J?
a
D^)V 5.
in
-iV
pobv
kind of
i:
eiiob
injury:
Hal. flee:
formulas 15,
D^yb
Schw
F.
D'jr
with: '1
i:
D'yi,
13.
and
pny
5.
Pogn B
3:
impv.
ncy make: 9:
Schw G
pn-r
7,
ipn'y
Lidz 5
(cf.
plur.
;
3:
Ellis
i,
11; P^'^\V
mp).
Schw Q, Wohls
i.
2422
(of
prac-
magical
tice).
(see p. 93). DV,
Lidz
17. :
Montg. p-\y
obv,
darkness
s'l'Sny
Pogn
K'^Dis
'JJT
ce-
6:
3,
35: 6;
DCy oppress
soy people: n'Doy 13: tribes of angels.
i,
of
"IW ten Xp'ny,
:
'n
'y
in
old
kocy 34 demons.
ppl.
:
class of
also (?) 1:3.
:
,
Ellis 3.
Pogn
B.
:
9,
of a
::
Mand. genius Pogn
Siniy a
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
:
KmpB command:
B, the
(w. suff.)
3 Uthras.
s
and:
17:
'taoB
(see
11
p.
105). i
:
I,
KV:a
K^na iron: 2:
plague,
of
class
evil
n-iB
Wohls Pa. break:
i
38:
15,
sa'iB
scatter:
8:
magical
a
in
2,
potter's
banish,
32:
I,
of
the
33:
1.
3,
divorce: 9:
etc.;
9,
15:8,
:
divide inheritance
Pogn
Nibs half:
na mouth: 13: nin'
.[.
19
12.
in
Pogn
B.
ma
:
5
;
F.
Wohls
2414.
"iCB
break,
Pogn
B.
^pB command: 36: 3; Af. Lidz 4; :
6.
Dtr ,
II
9
:
Lidz 5
;
in
Schwab
Schw
:
= of
L
:
2
:
5
G.
=
27
7.
:
(charms,
annul
etc)
pmCfBDl pm'tf'B Pogn of the magic divorce
:
B, 1 1
7-
Kitra,
Etp. spB-av
Etpe. 35
Euphrates
ccra Pa. stretch
7: 17.
28
Af.
59;
B.
Schw
pronouncnoc,
B'niBDn
angels rJDinoi j'BnBO Stiibe
i,
naiy;
ppl. of the
Name:
5.
warn?
:
'B
deliverance: 4:
ed
Pogn B. :
3, 4.
Hal; BHiBD scnao HDW
Lidz 4; 'B Sy 5:5; 'KKK 'Ba 20 5.
'Jan,
:
40:
Pogn A, of demons.
:
tna Af.-Hof.
KniB'B divorce-writ: 8: 7, etc.
las Pe. and Pa. bind
:
Lidz
separate: TPTB, 17: 13, ist per.
KJpiB
Af. Lidz 5 (see to 8:
Kmt3S exemption: 17:
pDB cut
:
8,
plur?
7).
DB break
38:
shrine-spirit:
DIB scatter: 28:
P"iB
vessel,
bowl: 9:
K':a
pma ma
ID.
:
KB1V1B person
KiKns potter: Pogn B.
D'JB face:
Stiibe
14,
(see p. 72).
phrase.
DIB,
Schw
5,
CIS determine, of a decree 19:
9-
ibs
Schw N, Hyv 49 also prob. in I
11.
:
7,
16.
38:
;
2426, 16: 10.
tnis body: 7:6,
KilB
flee:
above:
of
fern,
15:
i,
L
15: 6 (see
92).
KnvJB, Nn'y:a
"it3B
Ellis 3.
TIB scatter, bewilder: 7:
spirits: 7: 14,
"Its
p'BO
44,
11.
inf. "iB'ts Stiibe
encounter 12:2.
p.
"iJB
imprisonment
ypB burst open: spa'J 6:
10.
:
pnpKB
6,
6.
^B Af. break, annul:
DJS Pa. mutilate yJB
34:
t2in),
na'KB, see under np' (see
38:
ib.
ward,
NnpiB
299
smsE'B annulment
B.
SDSJn'B word
:
37
:
Nnn'B doorway: 6:
7.
6.
:
Pogn
:
UNIVERSITY MUSEUM.
300
'lana image-spirits
38: npriB
snnanB
2, '"i3»ns
Schw Q, pa-ns
2
,
:
4,
xnp
Lidz
in
fem.
3:
7,
Schw F
yas dip:
'CD 18:
Dtlp
"ilV
mutter:
Schw
bind, with a spell
6
on a
figure,
niv obey: 'niv stink:
tnv
:
7
6,
HKDlp
F.
mon 2,
:
^
K'^^pnip
Ellis
7.
Lidz
i
:
10,
:
cmp
10.
Schw
Dip arise, stand D'p
xpBN, 7:
in
7,
DipD place
Pogn B; I,
17,
Pogn
person:
\vtimp
B. I,
Pogn
19: 3,
2,
bui
of
Hal (of
cattle).
demons 3:2, :
sbaw
4,
Lidz 5
36 (cf.
Glossary A).
Schw E. Wohls 2422,
him
:
"iDp bind,
B, no.
5.
Schw L
of magic:
S-IO'P spell: 7: 13,
NTp
B.
Pogn
kill,
4, etc;
32:
86).
tomb:
Schw M.
:
SDlp'D ditto:
^J'as'p
Ijdp,
against
Ntiap ditto:
8:
4,
14,
4.
p.
(of
Pa. 29:
pb'D'psD,
Stature,
Pogn
5.
Pogn
Af.
7,
B.
K^aV counter-charm: 6:
Kiaip
16:
Etpa.
10;
NHDip ditto: 2:
impv. lb'3p Ellis
sinp,
Wohls 2417 ;
:
Peil
pn-'D'p
8;
B.
bap receive: 6: 11, 37:
8 (see
One:
ppl. act. TD'p 2
13:
etc.;
11.
17: 12.
Lidz
:
form,
KDip
37:
B.
Holy
the resurrection)
G.
Np emphatic part,
Pogn
:
the
holy,
4.
5.
Pogn B; Etpe. 6:
n'?3lp7
Mand. Life
:
Schw L 7: 15KCnp ditto, particularly epithet of demons: 4:1, Pogn A.
Wohls 2422.
north:
morning: 26:
collect:
Adam Kad-
33
:
tresses
?)
(
KiV cleave: snss cloven (hoofs),
K3p
11;
10: 3; of
trmp holiness: Schw M.
Pogn A.
scourge
K311V side:
JD
i.
seal: 15: 7.
impv. 8:
f.
n^VV glory: 12:
K31S''S
"IBV
nop
and Nebat, Pogn B.
«T)S ray of light: 7: 5 plur.
«1?V
pristine
i,
2.
:
5-
draw, depict: 11: 9
xmis
F.
37: DSlip
2,
'Dpb Ellis
:
from him, 13
Schw
:
25:
I»
B.
DP, 'Dp ditto
JBXD
eillSD,
29: "iiv
Pogn
6.
(?).
xyas'S finger: eilV
nioip
tin^Dip, 36: 5,
8; 'V
and mpjD, n'CKip, 'nionp 9; Syr. nDnp34: 7.
plur.:
idolatry: 37: 6.
(NKV)sn"'V filth:
mp.
but see
5,
DTp, DNip, Dlip before, in sing,
(see p. 72).
Ellis 3
pi.
:
Pogn B, Lidz
8,
7,
5
:
BABYLONIAN SECTION.
(bp)
pi.
wax
»bbp
figures
curse
:
5
:
:
28:
39 3.
:
7.
5,
Hy/.
;:
MONTGOMERY
J. A.
vhp, K^Kp voice: 13
of the client
11,
7.
pp horn: Pogn
la; Nbpna the magical in-
Npnip link of a chain
Nnapip head: 2:1.
ID
(see
p.
84). 2:
i,
10: 17, 29:
5,
'B'p
(zodiac?,
Smith,
xrjp,
= SDOp
?
col.
34
:
NtrNi,
10.
:
use
not
34: 8
may mean
for
assured,
21 great
4
:
Nip
call,
Pogn
EHis
tion,
Etpe. 3
:
2,
snnp magical II,
Nnai
invocation
NJian
16: 10,
Pogn
Nnnp
N"ip
p.
:
7
B, Lidz
Pogn
chance upon: 18:
np mishap, G,
1.
Tip 3.
pollution:
Schw
NHn
B,
'aian
N'ain
so
8.
)
Lidz
:
master
:
i,
2.
Hal.
Pogn
N'3-in
the four of
pD'npa-is
Schw
G.
pij?).
son
6 8,
:
8.
39:
7,
2422.
ditto: 38: 12.
Schw L
ditto:
N-i3'J
ditto: 12: 8.
hobbled: 38:
Lidz 5
3,
:
37:
N^rj
b'Jt
Nnp Lidz
fourth, fem.
foot: 19: 19. N-irb
etc.
=
16:
title
Schw
fai
7-
Wohl
near, neighbor: Ellis
18: 9
;
wrath: 16:
p. t6:-\
Hal, fem. snanp,
flee:
plur.
vaix four: 4:
sn'SJ'a-i
10, Ellis 3.
(metathesis of
grandmother,
you, 8: 13.
N3N-1P battle: Lidz la.
mp, Nnp
,4:5
Wohls
PV31X forty: Schw E.
B.
8 (so possibly, see
3ip approach: 6: 10,
T\2'\
10,
:
'DN
'-I
usury ( ?
B;
92).
aip,
(j?3t)
84).
ditto: 35: 4. ditto:
38
8, etc.
:
39:
3)
§
fem.
;
,
masters
Pogn B snpn.
4 snnpx (see
NJNnp
snVE'
L xnxain Pogn
)^p''b
inscrip-
(see
5
creation
;
NTisai Pogn B;3-i, '31
8 4,
5
I.
B.
name: 16: 5, 36: demons read the
4, etc.
:
2417
Schvv
Lidz
:
19,
5.
11:9, 18: 12.
in
small
head: 19:
B, 4:
rrCNT beginning
cattle).
cold:
ir,
:
4.
NtTNT
NE^T,
'-I
'DJp person(?): 'DJp 'TDS
(np)NT-ip
^'Vp 7
pi.
2422.
Pogn 34: 3
5.
"cattle" 'p
Montg.
:
3650).
contortion
Mandaic
(the
bow: 2:
NDE'p
5.
Payne-
see
possessions: 2:
'"p
Wohls
Pogn B
heaven?:
of
KnDip vault
painful:
hard,
Ellis 5 (see p. 44).
of a
2.;
old: 19: 9.
(t5'p)E"E'p
synp amulet:
Knop
Lidz
B,
vocation,
16:
301
magical figure 12:
of the witches Lidz
9,
:
ARAMAIC INCANTATION TEXTS.
10,
40: 21,
4.
stone(?): Pogn B, D^n Lidz 2.
:
.
UNIVERSITY MUSEUM.
302
shake
^i-i
yi? nn,
34:
xnn
?)
(
:
Lidz
4.
5-
man: snn siJS Pogn B, plur. Lidz la, Pogn A;
BABYLONIAN SECTION. crop
chariot: 8: 13.
'nn
16: 8,
30:
Schw
ninn
plur.
napjiiat; '1
16:
30: (see
9
Pogn
(on) DT. DN1 high:
XDOn Pogn
4,
B.
Nnon, NnoKi height: plur 9:
KOOn
6.
Schw G. KOiKnoPogn
Nnijji "iB"i
mystery,
37:
magical
of
6: 11, 7: 13, 28:
rites:
(and
etc.
4,
19
:
Pa. have
see
3.
VST
will,
Nnom
loving
DJm name
pleasure
Arab.)
Kpn spn
13:
Schw L; Schw I. i,
4; ppl.
:
'n love
Nsn)
B.
XTpi dance, of angels: 12:
8.
2,
srpi firmament: 8: 9, Stiibe 61; Mand. xn^pi, X'vpn, pi. the seven N'nvpi, Pogn B.
rites,
xniEn authority: Stiibe 61; men in center of bowl No. 20.
11:
E. 'I
12:6.
:
"le crachet a ete crache" ?
Pogn
God: 3:
love:
28:
5.
remove (Noldeke eft. rvs^n, Hyv (who
lift,
p.
sanctu-
compassion:
love of
Schw
6.
encamp: 2: 7 (but cf. 27: 11). X1B1D camp: 2: 7, 27: 11.
ID.
:
D''3nn''n(?)
Dm
14.
:
of a place or sanctu-
supposes
of a place or
ary
'om
7
:
Ellis 5.
:
85).
bxam name
8.
ary: 19: 12.
ditto:
STK1
17;
10.
:
reptiles
Onnon name yi evil
B.
Dm
i
:
TBI prick, bruise: 18:
5-
N01-1D ditto: 32: 8,
sn,
trample
NtTDl evening: 26:
34:
7:
7.
endowed with the eye ?: Pogn B.
3,
B.
14:
14:
p.
74). :
act. ppl.
pass.
xron (the divine) beck: 19:
DO"i
xnn perfume
2,
STNDT one
n
ttrfb'b
nn
nyn
4,
)DT
i,
'cn
Etpe. lioin
evil
no
••bus
F,
as masc.
etc.,
3, cf. Ellis 5
6:
25:
2,
B.
SD1 cast down: 9:
gen. of evil spirits, 8: 16, etc.,
14:
ditto:
Pogn
NnDB":i K'm-i
?:
xnaano
of
spirit,
Hyv.
^5V'| 313-1
Dien signing,
3.
of
Schw
of a place or sanctuary:
name
a
:
KDC
'"i,
I.
19: II.
pni be far
:
ppls.
spm Schw
Hal; Pa. 14: 2 Etpe.
8:
pKnx-iny.
17,
G, p''m
C Heb.
relative:
M
Lidz 4; Lidz 4
p.
bxK' ask
:
;
NV't^•e',
magical 60.
n'b'«z>
4
:
6.
UNtr,
Schw
element,
see
:;
::
ijINK*
hell
:
blKC V^C seventh hell
?
6
nJC
12.
STC
2r burn:
33nC'3
Ka^B* class
of amulet-spirits: 15: 6
28:
snann
demons Pogn B,
35: K^-ar road paB'
Hyv
3.
5
:
of
Kltf
15: 6,
10,
4,
nc
(see p. 92).
1
rraCK,
:
3
3 adjure,
8,
I
:
:
Pa. send: 36:
Kmic a
Mand.
;
40:
vac, sya'c, nvac, nyac seven: 19:
7,
4:
4,
Mand. K'aKC,
Pogn B.
Pogn
vaiC,
nsmr
28:
lust:
I.
pac dismiss, divorce: have
Pogn
B.
9,
6
:
8.
np'aE' 17:
40: 22 divorced
32:
:
Nilc wall 2,
nb'p'ac
her;
:
Schw
}tn''n''aK'
Schw water
dissolve
like
burn, 28:
CJC Pa. disturb: B.
4.
:
K'EnSB',
inf.
:
B.
bribe
Pogn
:
worship: 8:
B, Lidz 4. 14.
xiiriB" black,
I.
16,
i.
(see
G
Tine' emancipate
demons
(see p. 80).
demons who are
:
not I'mncD
i: 11.
8: 11.
of a kind of
Schw
2
i.
Schw G
a'pne* the ether: 29: 11.
Nmntr slumber: 7:
:
:
93)-
P-
Etpe.
KE'JK',
nine'
F.
KnniaE' residence?:
;
34
Knsinc consumption
:
II
Pogn
]rw burn, with love: inTiB"3 28:
nac cease r^'ae' Schw E, Wohls 2426. iJtS'
6,
:
Pogn NiniB'
lac Pa. break: Schw G. ?
14.
Pa.
5-
Kiair "nid"
TCig:
(see p. 82).
4
:
10.
Pogn B
ephialtes:
overthrow
Pa.
I
pia'C divorcement: 8: 13, plur.
9:
we
:
ib.
leaper,
A
Nn'raEJ' seventh, fem.
B.
4.
witches
of
crawl,
S^Nl{^'
Schw
Pogn
eye-tumor: 34:
(Die) D'C
lie leap forth: ppl.
spells. :
niCK, like;
Pa. set: 37: 11,
rub(?)
oath
O
Xir be equal: in ppl.
fpac seventy: 7: 17 of angels,
snjriaK'
p.
etc.;
4,
B.
of
(also
form of magic (see
KJmtJ'D sender:
f\^v
Hyv
Pogn B
3,
in
86).
5,
Pogn B (assigned wrongly by him to satf). 6:
(see p. 73).
Peil forms).
Af. adjure, in exorcism: ri'vaCK I«'by
14,
:
rDTB-? Schw G,
throw down Pogn B, so nB' Stiibe 50?
4.
:
7
7,
:
etc.;
sn'JTB' she-demon: 7: 14.
class
plur.
demons: 12:
2
:
pt^aic?)
(read etc.
praise: 29: 12.
Ktsac, KnaiK' plague,
disturbing: 24: 4.
plur.
i.
(see p. 88).
(nac)
303
ARAMAIC INCANTATION TBXTS.
MONTGOMERY
A.
J.
Schw
I
;
nme'D
Schw R.
KCJIC commotion: Pogn
vrw
song,
charm
:
32
:
9,
33
:
4.
:
UNIVBRSITY MUSEUM.
304
23C
sexually of demons,
lie:
11:8; Af
.
i
13,
:
down 34
set
:
BABYLONIAN SECTION.
9:
5.
34:
8:
19:
5,
•."].].
IVXCC 40 name of
3.
naty find: Etpe. 8: 7.
of demon,
species
ii
nOB'O
I,
DIcbsT
95;
3 (Halevy, ntro).
Pogn
foetus:
xn'blC'
PDB' hear
Lidz
B,
ib
npET send,
send away
8
:
N^ne'j;, ii^nnt'vJ
inf.
rule
:
JiD^'CTi 6
Stube
,
:
,
Etpe.
Af n^CN .
:
D^C Af deliver .
11:
Lidz
19: 12, 17,
5.
ghost, or
E,
10,
M,
Pogn B
17:4.
35
10,
:
lioncn,
tiD'yiD'C'!?
8:
7.
3.
:
:
3.B"'OSB'
30
2
:
Glossary A). Hal, Lidz
:
II,
of
NnnOE'D
4.
lilith
Etpa.
bewilder,
34:
13,
Wohls 2426.
8
:
make mad
7
:
16.
in
35:
Stiibe
(see p.
NriE'year: 6:
2. 8, 12,
5,
plur.
'JE'
6
:
6
(see also NDE'n). (NVE')NnyE' hour: 4:
5
TUi
'E',
26:
5-
Nnii;B'
demon
Pogn B. 'NOic
NJC Pa. change one's place: 36: 2;
4.
85).
^Pfh^
:
8:3:
VOC'
NnDf ban: 8: 6; plur. JsnOE' Schw I, KnriDtr Stiibe 12.
F.
Schw
2; Nnobe'
Pa. ban
28
:
epithet
magic: 12:9, 16: Hal,
nnc
5
:
B.
Pa. serve: Stiibe 60.
(cf.
vxh^ peace: 13: 12, 37: lbs 'C Wohls 2417. KDDX'N 'K" initiatory rites, 4,
^m>
God), N'O'DB*
heard Lidz
I
Etpe.
ib.,
Pa. inf.
NfOC sun
10, Peil tin'O'^E"
Schw :
'NDitr
IDE' guard, keep
B.
4.
ibc send forth:
=
a
j'Z?.,
B.
Pogn
51.
XCS'^C ruler
Lidz
\r\v
K'W: Pogn
8<3S^L"0 sender:
xhv
I
Hofal
3,
:
13; Mand.
8:
10, \'3'bv
:
impv.
7.
(=
Pogn
N'DIB'
Mand. ITOIC
(Noldeke, exortion).
Nnain^C flame: 14:
8
:
of
13.
:
Schw L
'ODB-
;
Schw Q, 2.
i
heaven: 9:6, 11:2 etc.
6:
g.
e.
b-n'ocb 28:
n.
none" Schw L
lay waste?:
HKit'
:
xn:nB'a dwelling: 34:
charm-
the
whatever name
N'DB'
angel,
(deity,
or
7), passim;
296, perhaps better read
NDrac Shekina: 14: 3, snxjac N'nai Pogn B. NJOCD abode, of demons Ellis
inot?
6,
words following,
ZKP
so Noldeke to Hyv,
14:
i; D)V2, in the
:
sorcerer,
NJa'C? haunter,
plur. niD'E'
:
NniDCNnsot? Schw G, Nnnoif 16: 8; Mand. NDic 38: 7. plur.
5.
K33e"0 (n»3) bedchamber
6, iin'DC
Ellis 3. NnnoiE*
lay a ghost 16: 11; lay a spell
name, passim
Die, Noes'
mocking mischief of de-
mons
:
Schw
G,
cf.
EHis 3 (see § 3).
Ii.TyB',
::
Tyc
D'Tyc
5:4
Kmj/C a fever ( j'CB'K' N^ES't?
?)
3
Etpe. be loosened, 19 KiKC'D, Hyv, Pogn B
;
4,
(see p. 80).
305
11:3.
:
Hyv, read
INCANTATION TEXTS.
demons:
of
species
satyr,
—ARAMAIC
MONTGOMERY
J. A.
SIC diarrhoea: 34:
J'tsaiB'.
abasement(?)
Schw
:
ma'C excommunication
KnailC
F.
tribe,
40:
7: 17, 38: 6,
12
Stiibe
10.
of demoniac species:
360 species
(cf. p. 80).
(see p. 53).
come
'V'C destroy: inf. n'VB' 7: 17;
forth
impv.
Schw M.
S'VB'
:
uproot:
tntr Pa.
Arabic it^-demon: 15:
fem.
N'triB'
pi.
(but see Lidz,
?
=
93, n. 9, Np'S? pi. the
the
17
NnN^tntr chains: 39:
p.
root NIB'). 5.
5-
Kpcto water: Pogn B, Etpe. 37: ypc
W
srpB' 32:
NHB' drink:
33:
fipc strike
Lidz
8,
:
11:6, Lidz
.
blow,
snDip'E'
ncc
six: 11:9.
ITT'E',
t'e^C 60, in
Stiibe
5,
:
of demons,
a
2,
5,
magi-
12:9, Ellis Wohls 2426,
"lan
31:
10.
IT-
Schw
Schw F, ppl.
4-
Lidz
nmr
G, with
spell:
Schw
12,
Lidz
dwell:
L
2,
pi.
Lidz
11,
Lidz
ib,
suff.
'KiC Pogn B,
2,
in
plur:
Pogn B N'»in N"nnn (Pogn as though Nomn, black).
3in, Din again II,
34:
fem.
B.
F, G,
:
2
:
Lidz
i,
ditto e.
g.
15; Af. to lodge, 14:
Klin
Ellis
i
;
mn
39:
5.
Iin in lino, out of
12:
impv.
5.
NVP WSn Pogn
Schw
end.
with no.
40:
= Cl^.
NIC prince: Schw L piB*
38
:
5.
Schw L
loose,
8,
NOjn military division plur. n'OOJn 13: I, of demons.
13:
i,
Kmitf, authority:
snUTienD? Schw
tnc
:
"laKn,
NOinn, SDin abyss, always
TIE' firm, of charms: 3: 8,
19
Etpe.
(Noah's) ark: 10:
N3Kn crown:
magically : nC''
5,
nuTi
14.
inf., nnt:'
G,
:
Hyv.
4,
2.
vermin: 7:
nc Pa. bind,
etc.
Lidz la; Pa.
p. 86).
Nnaipne"S ditto: 16: NXp'E'
Lidz
break: 40: 12;
Lidz 4 (see
sniB'pc'
2414
enumeration
5.
result of
practice
cal
5.
affliction,
method or
F,
7.
:
I.
(ntr)
take off: 11
Schw
nTiB^'O
inf.
impv. 'Nnt^N 36 3,
11.
9.
bowl-practice:
the
of
deposit,
enchainment: 34:
NJ^B'^B'
:
9:
5.
bull 40: 4.
nnn.n'nn, etc. under :i'nnn Schw F, n'nn under the hand 7: 12 ninn 16:6; Mand. S'nin
=
38:
12,
isn^n Pogn B.
:
UNIVERSITY MUSEUM.
3oe
'tcnnn inferior
Pogn B,
:
BABYLONIAN SECTION 'Jon 80: 19: 9, w. suff. ]S3son
see to
Lidz
NDinn.
(nn)lOin
damage: 34:
loss,
(see
7
4.
Kr:n monster, of Leviathan: 2:
4,
6.
94).
p.
Kn^an abortion
Ipn
11:4.
:
fl'pn
^n hang(
?)
rhn three
arts
4,
8:
113'"''^"
;i3'nbn,
fem.
there: 14:
6:
:
Schw
40: 19; of the
9,
2.
4,
second
Nni'^'n
Pc^
E, F,
pn^nn
Pogn B;
fem.
:
Tin Pa. divorce: 17: 19: 4,
spirits, seals,
of deities,
;
two of them, 34:
Din see 3in.
K'JOn eight: 8
two: 4:
8.
19: 14.
7,
Hyv
sorcerer 34:
pn
sriTi'^n third,
34:
magical
of
epithet
Hal,
:
etc.,
17:
3-
fast: 19: 10, 29: 11.
mighty,
F.
nsbn Pogn B, Konbn 300
:
38: 5;
pn
Schw
nbbn'K
:
make
Pa.
6
:
:
8.
3.
N3n'n divorcement: 26:
NTn gate:'Pogn
(Njr-in)
B.
4.
6.
B.
PRONOMINAL FORMS K3K: 2:
1st per.
II
I,
:
i, 5,
4:
Pogn B; NJnjs
1st pers. pi.
"JK i
:
k:k:
6, etc.;
14:
:
stereotyped phrases,
i.
16:
14.
:
2d per.
f. "nJK: 26: 3, 8: 8, 15 (or plur.? q. v.), ns3S 38: 4.
2d
pers. pi.
m. and fem.
JiniK
19:
:
mJK: Schw F; IinK:4:7;
13;
rnas: 8: 8;
"nJS:
8:
17:
8,
3(?)-
3d
copula
Ninn
3d pers.
KT (?): 18:
6,
STNn Lidz
Schw F;
pi.
;
9:
i,
:
Schw
25: 32:
P'^^n:
Pogn B
;
in
Schw Q. Demonstrative, 10:
I,
masc.
p
Hal;
:
6
9,
Hal 2;
5.
:
7,
xo
:
3,
Pogn B;
n^'N, '^'N, ni)N:
2, 5.
Indefinite
8
pn
:
16,
:
3:
5-
(l)!^: 2:
Pogn B NO, ;
2,
ISO
27:
>
in soa, SD3, Sonj>,
insD^V(see these prepositions). "'T'S
Ellis 5,
:
36:
3.
njs: 13:4. 35: J,
T^n
pi.
32: 3;
X'n: Ellis
prn: Pogn B;
rrn
5.
35:
1:4, 35
:
5.
sin
:
TKnn 28:
5.
Demonstrative fem. sin
rb'N:
Kin;
33: 7; ni'K.
7.
6
^?1^
cf.
6,
:
32: 4; in: 39: 8; as
7, etc.,
3:
in
K3n(3)
(Syr.) 4, pun: Pogn A; KJn F; soKt Schw I, 2; 31:
31: 8:
pn:
8);
Demonstrative
(also demonstrative)
pers.
7:16, Stiibe 43 (these forms
DifiJ'O:
10,
who( ?) Wohls 2414. 5: 2, DyT0,2: 3, 12:
those
29
:
8,
:
mo
Ellis 5.
hoi
GENERAL INDEX
GENERAL INDEX Abraxas
barbarous words 59
57, 99, 151
Abatur. 71, 96, 261
baskania 68, 78
Adam
Bel 239
166
Aeon 198
beasts exorcised 44
amulets as objects of exorcism 87
Berlin
angel of death 79
Museum
f.
19
f.,
21
heth-el 72
angels
=
Bibliotheque Nationale 18, 19, 21
charm words 86
binding in magic 52, 85
evil
79 gods
=
black arts 84
79, 97, 99, 241
invocation of 57 mystical
Arabisms
blanket formulas 82, 120
f.
names of
97, 197,
208
80
blast spirits
Borsippa, 21
24, 85, 102, 105
Arabic magic and demonology 44.
bowls and bowl magic age of
14,
archangels, Michael, etc. 96.
Arabic
14, 21,
ardat
description of 13
80, 187
lili
76
armament, magical 137
Armasa
102
origin 50, 57 f.
44 f.
f.,
68, 100, 106
f.
praxis, 40
f.,
Asshur 21
Mandaic
15,
51, S3,
20,
60, 184
attestation to magical texts
244
162
21,
30,
Babelon, E. 18
58, 59, 62, 64, 69,
87, 91, 109
Bagdana
171,
f.,
198
f.,
47, 55
7T,>
152, 187
37
f.
f.
48 as objects of exorcism
Babylonian magic 42
f.,
116
assonance, magical 61, 185
Athbash
116
forged 14
99, 123
ascent of the soul 227
f.,
82,
f.,
paleography of 27
f.
provenance of
16,
14,
Syriac 15, 16, 21, 32
85.
88
43 f.,
223
f.
brass in magic 137, 187 British
(309)
Museum
13,
16,
17,
18,
21
UNIVERSITY MUSEUM.
310
Casanowicz,
M.
I.
magic 49
cattle in
253
murderous 238
21 234, 242, 246,
f.,
names of
charms, etc 86
number of
magic
90
women
s.
demonolog)'
and
99, 107, 115
f.,
(s.
New
Dilbat 217
countermagic
152,
Museum zodiacal
13,
135
250 15,
eye, fevers, skin
s.
21
divorce, magical 158
dreams
f.
203
s.
167
f.,
f.,
f.,
f.,
55,
115
58,
59,
ckurru 72
in
New
Testament
f.
demons and demonology she din 73
divorce of 158
f.
ghosts 75
s.
Elija 259 Ellis,
T.
Ellis,
W.
f.
16,
18,
23
f.
T. 21
enmity exorcised 87
Enoch
124, 134
cpesu 51 ephialtes 80, 82
76, 151
haunts of,
El-shaddai 191 78,
cmpusa 78
depotentized gods 70
idols
58, 64, 106
62, 64, 91, 114
of Judgment 135, 235
demonology
=
magic
Egyptian magic 53
bowls
David 184
good
145
magical 84
date of bowls,
=
172
f.
eclectic
= =
f.,
206
82,
duplicate texts 42,
53, 83, 137
dastabira (Persian) 228, 52
91
171,
female 94
27
cultns 51
Day
f.,
189, 205, 219, 234, 235
18,
magic 42, 88,
constellations,
f.
as objects of exorcism 89
17,
Constantinople
71
diseases
Christian names 50
Chwolson, M.
curses,
171,
158,
81,
yj,
(dewin) 73
devils
Testament)
circle in
240, 261
f.,
threatening of 131
f.
children in magic,
Christian
68,
262
f-
Charles, B. B. 44
67,
BABYLONIAN SECTION.
haunts
72
epic in evil
magic 62, 65
eye 88, 89, 222, 257
insanity caused by 153
evil angels
king of 74
evil
legions of 80
excommunication
metamorphosis of 153
exorcism 51
spirits
79 74
f.,
in
55,
magic 53
68
f.,
83
f.,
89
f.
amulets,
(s.
—ARAMAIC
MONTGOMERY
J. A.
bowls,
diseases,
enmity, poverty, sin) exorcists 46
Harran
loi, 123,
Halevy,
J.
eye diseases 93
in
familiar (spirit)
Hecate 58
magic 53
131
magic
Hermes f.,
144
131,
herbs, magical 182, 216
122, 187, 235
formulas, 61, 85, 185
f.
f.
hell,
fire in
house 76, 143
heart in magic 216
fevers 93, 171, 205
fire in hell
f.
in shrines 71
142
figures, use of in
239
deserts 78
in
facere 51
311
18
17,
haunts of demons 76
233
f.,
INCANTATION TEXTS.
199
Hermon
Fraenkel, S. 20
99, 113, 123
208
150,
f.,
126
Hillah 16, 17, 21 Gabriel 96
f.,
Hilprecht, H. V. 41
234
gallu 262
house magic 42
f.,
garment, magical 123 gcllo 68, 78, 262
hydromancy 40
f.
Hyvernat, H.
49
19, 21,
f.,
177
41
gematria 61, 261 idols as
ghosts 43, 72, 75, 82
f.,
157,
201,
demons 72
incantations 51, 52, 56,
207, 251
inciibi
ghul 81, 157
139
and succubae 78, 82
insanity caused by devils 153
Gnostic terms 151
invocation
God, gods 56
f.
of gods, angels,
etc.
gods depotentized 70
Greek magic 43
III,
f.,
in black
magic 84
f.
iron in magic 53, 122 f.,
61, 62, 64, 69,
107,
95
197
Gottheil, R. 20, 258
graveyard magic 43
57,
53, 55
82,
113,
197,
58, 59,
f.,
Ishtar 70, 245 85,
87,
214
91, istarati 71
Greek names 50
Jackson, A. V.
Griinbaum, M. 19
Jesus Christ 227
Gula (goddess) 129
Jewish magic
gylo 262
W.
50.
22
106
f.,
108,
112,
149 jinn 80, 105, 157
hair in magic 153
Halleluia 63, 202
Joshua (Jesus)
b.
46, 159, 161,
Perahia 226
225
f.,
UNIVERSITY MUSEUM.
312
BABYEONIAN SECTION. of 52, 85, 216
kabbalism 65, 114
rites
Khuabir 20
personality in 48, 66, 112
king of demons 74
W.
King, L.
praxis of 51
f.
propitious days for 55
21
kiru 250
reciprocal
knots, magical 88
and
labartu 68
sealing in 53, 130, 191
f.
47
in
religion 57, 65,
Scripture quotations in 62
lamia 78, 81
W.
Layard,
Arabic, Babylonian, Christian,
s.
demons
Testament, Persian
80, 179,
mam
244
Leviathan 125
M. A.
Levy,
lilith
68, 75 158,
Manichean
27
17,
f.,
209
f.,
no, 117
f.,
156
235, 245, 259
f.
f.,
(s.
love of
God
in
love magic 44,
Louvre
18,
magic 129 178
Lycklama museum
f.,
f.,
213
f.,
238
19,
s.
21
sylvania,
and
rhyme
of 49
figures in 53
Great
Berlin,
Con-
British,
Lycklama,
Penn-
Washington,
Win-
61,
mustalu 152
mystery
rites in
magic
52, 85,
243
mystical words and meanings 59
f.
in
20, 145
myrtle 181
f.
122, 187,
Name
in
Myhrman, D.
f.
epic in 62
fire in
A. 21
terthur
assonance
clients
J.
stantinople,
magic
18s
98
Moses 47, 107, 233 murderous demons, s. demons museums,
21
f.
222, 239
Montgomery,
f.
19, 20,
f.
Mazzikin 75 Metatron 98, 113, 208
Moon
94
love charms 178
244
239
34
marriage charm, 238
Michael 96
f.
losses exorcised
script
f.,
Markaug, B. 19
witch)
Logos 123
religion 39, 71, 96,
texts 20, 21, 37
M. 20
Lidzbarski,
84
52,
it
Mandaic
magical, 59, 163
letters,
New
Egyptian, Greek, Jewish,
16
lead in magic 187, 249 legions of
f.
235 131
invocation as form of 84
f.,
176 mythical and apocryphal allusions
64
1
J.
A.
MONTGOMERY
—ARAMAIC
Rabbinic texts 27
names personal 49
of gods, angels 56
f.,
58
Raphael 96
f.
rhyme
11
f.,
necklaces as charms 87
Testament 91
Nirig
magic
186
f.
75,
78,
f.
charm
for 160
reversal of
charm 63
Rodwell,
M.
J.
24
17, 18,
rubric for magical rite 175, 182
16, 21,
13,
=
f.,
107
f.,
Nippur
13
234
f.,
185
61,
resurrection,
Nannai 240
New
103, 113, 129
Samhiza
Nergal 171, 239
198, 271
sappu 88
Noah 166 Noldeke, T.
19, 20,
no
Satan, Satans 79 satyrs 80,
140
Okeanos 200
Schwab, M.
orthoepy 61, 222
Scripture quotations 62 sea,
Pahlavi
14, 20,
24
18,
spell of
f.
parakku, pairika, 73
sedu 73,
patkara 72
Selah 63
Pennsylvania, University of 13
f.,
no
Seth 166 seven in magic 75, 79, 139
20 Persian magic and demonology 55,
116
f.,
Seven
spirits
Shema 62
personification in magic 58,
89
f.,
99, III
f.,
sibilants in si'lat
79
209
magic
simulacrum
planets as evil spirits 71, 135
sin exorcised 86,
Pognon, H.
sipHi 51,
20, 41
in
magic
poverty exorcised 94
skin diseases 93
praeparatum 182
skull in
bowl
punctuation 29, 32
magic,
s.
bowl
magic
250
in
21,
sleep exposed to
Solomon
176, 216,
number
sixty as sacred
of
220
109
poisoning exorcised 84, 153
magic
60,
157
Peters, J. P. 13
praxis
109
125
Sebaoth 149, 151, 164
94
f.,
sealing 53, 64, 130, 191
22
Palestinian dialect 29, 131
70,
f.
Ranke, H. 21
of demons 59, 261
as charms 85
117
f.,
Randall-Mad ver, D.
f.
313
INCANTATION TEXTS.
256
71
f.
magic 143, 153
53, 64, 80,
sons of light 119
173
UNIVERSITY MUSEUM.
314
sorcerers, evil 83,
BABYLONIAN SECTION.
umra
250
51
no
utukki 54, 68, 73, 75,
spirits
(ruhin) 74
evil
vampire 81, 157
f.
familiar 142
vows, magical 84
seducing 80
Washington National Mseuum 21
Stube, R.
19
Sulzberger,
Sun
water
M. 44
wax
magic 250
Museum
Winterthur
222, 239
syllables,
magic 235
in
in
magical 60
Syriac texts 16, 21, 32
223
f..
W'ohlstein,
f.
J.
women and Talmud, magic and demonology f.,
77, 85
43, f.,
46,
49,
108, 119
173, 189, 214, 219,
61-64, f.,
in
71.
139, 143,
257
259
56, 60,
zakiku 80
Zeus 200
Tonks, O.
S.
22
of
77, 238, 240, 249,
f-
three hundred and sixty 71
magic 249
objects
(s.
incanta-
tions)
Yhvh
f.
25
words, magical 51, 57
threatening of demons 131
tin in
19,
children,
charms 49,
tabi'u 142
40
19
witches, witchcraft 78, 235, 261
Zimmern, H.
150, 210,
224
no
zodiacal constellations
135
f.
J. A.
MONTGOMERY
—ARAMAIC
315
INCANTATION TEXTS.
GREEK WORDS oyyfAof 79, 91, aXKeTjtvia ifitjv
63,
198
202
bpKOi
avd^efia
84
PaatXeic
76
1
Saiiwvtq, 6ai/i6viaaai
elSuXov tif
74
261
80
iid^oh>i
72
51,
215
iKK^t/aia
79
£7rt/cA7/CT(f
52,
84
84
irapeSpo^
1^2
irara^pa
72
vpayfia, npa^iq
63
iT^ua
73
arpayyaXla
TO bvojia
C7rwf5ai
250
^(iyoc iepof
63
ielva
tw<"'
aul^eiVj
ej
24O
auTi/pia, aoiri/p
raxh 60,
181, 184
84 reAfioi
86
Telerii
81, 85
62
i^iaXxJic:
80,
82
ijiapftaKOTroila
jtarodeii',
defigere 52
Karadea/io^, /coTe;|;(5/Z£VOf,
defixio 44, 53, 54, 85, III )cdro;fof
79
^vXaKTriprnv
;i:pE'«'
51
84
44
f.
c^^
12Q
3n
PLATES
Prefatory Note The concave
on which the bowl texts are inscribed
spherical surface
At
precluded their reproduction by photography.
the best only a half of the
text can be obtained satisfactorily by the camera, as the pair of photographs at the
end of the Plates
will
Accordingly the texts had to be copied
show.
by hand.
Soon
after the bowls
came
to the
Museum, Professor Jastrow,
University, and Professor Gottheil, of Columbia, undertook
They
tion.
sum
plates, a considerable
of
money being
raised to meet this
Subsequently Drs. Jastrow and Gottheil gave up their plan of
expense.
and when Professor Hilprecht, then Curator, put the bowls
publication,
75
publica-
their
secured the services of Mr. Horace Frank, Architect, for auto-
graphing the
my
of the
hands, I
fell
heir to
plates, but of these I
2, 3, 4, 6, 8, 9,
16,
Mr. Frank's
labors.
I
into
found he had prepared about
have been able to use only 23, covering
my Numbers
His other plates were
17, 24, 28, 31, 36, 37, 38, 40.
copies of broken and mutilated bowls which
were not worth publishing (see
Introduction, §
all
in his
There cine
i )
.
It
appears also that not
the
good texts were placed
hands, or else that he did not complete them is
only one drawback
in
which however does not impair
direction
all.
Mr. Frank's excellent reproductions,
Working without much
their accuracy.
and knowing nothing of the language, he often broke a word
the end of the line and carried
it
over to the next.
I
repair this technical error in his copies, but have guarded against
work of
There thus remained of the
this tedious I
it
in
the
the later copyists.
publication twenty-five which
me,
at
have seen no reason to
texts
still
which came to be included
required autographing.
in
this
Shrinking from
mechanical labor, especially after an expert hand had preceded
was very glad to
avail myself of the kind
(319)
cooperation of
Professor
UNIVERSITY MUSEUM.
320
BABYLONIAN SECTION.
Gordon, Director of the Museum, who offered Consequently,
staff.
under
WiUiam
prepared by Mr.
27, 29, 32, 34, 35).
C.
my
direction,
Orchard (Nos.
me the
the expert services of his
i,
5.
remaining copies were 10-15, ^9- 21-23, 25,
7,
and by Miss M. Louise Baker (Nos.
20. 26, 30, 33.
39)-
The
style
made
of
He
responsible.
Mr. Frank's copies conditioned those for which
had abandoned the
spiral
may
This method
his reproductions in straight lines.
I
am
arrangement of the originals and
not giving the exact form of the original, but this demerit
is
be
faulted as
small as com-
pared with the advantage to the scholar of having the whole text lying before him at one glance without his being under the necessity of turning a bulky volume around and around to follow the spiral career of the text. I
was therefore It
may
quite satisfied to retain this
;
only after
Frank's copies.
In a few cases
several cases his copies, legible (they
helped
me
I
was
able to improve his
facsimiles, in
which were made when the texts were fresher and
have manifestly faded under exposure to light), have
correct or enlarge
independently, and then tion
all my decipherment was made entirely from my own work was finished did I compare Mr.
be remarked that
the originals
more
method of reproduction.
my
readings.
we compared our
The other
copyists also
respective results.
worked
The coopera-
of others, expert copyists, with the author has thus tended to a full
control of the accuracy of the facsimiles and transliterations. I
have
finally to
speak
in the highest
terms of the
artistic
and
pain.s-
taking labors of these two gentleman and Miss Baker, whose assistance has afforded
me
so great relief.
CATALOGUE TEXT
PLATE
CATALOGUE
NUMBER
SIZE
DESCRIPTION
ID ceDttmetres,
heicbt by diameter
1
I
8693
6.5
+
Broken and mended,
17
two
with
Written inside and out
holes.
large coarse script,
.5
in
cm. average
height, rude spiral design in center.
2
2
2945
7.2
+
Broken
17.4
large
and
mended.
characters. .4
Fair,
cm. in height.
In center two large figures, one in reverse position to other; one of
which appears to be making a sign with his hand (as against the eye?),
evil
probably the sorcerer, the
other with
feet
hobbled,
the
mended,
with
de-
mon.
3
3-4
2963
10.3
+ 20.5
Broken segment boss.
6+12
The rim
double .3
and
edge.
cm. high.
a
cm. missing. Flat
of the bowl has a
Fair
characters,
In the center figure of
a demon, armed with helmet and a sabre and spear in either hand, and his feet
4
4-5
2923
7.5
+ 17.3
manacled.
Broken and mended, small seg-
ment missing. high.
Characters
.4
sorcerer waving a magic bough.
321
cm.
In the center figure of the
UNIVERSITY MUSEUM.
322 TEXT
rUTE CATALOGUE NUMBER
BABYLONIAN SECTION.
SIZE in
DESCRIPTION
ctntimctrM,
height by diameter
5
6
2952
7+18
broken
Slightly
with
mended,
fragment
small
Characters
and
missing.
cm. high.
.4
In center
rude figure of a demon with four
arms and one 6
7
2916
6+15.8
leg.
Perfect bowl but for a fracture
which does not touch Small .3
7
8
16007
5-6
+
text.
Characters
circle in center.
cm. high, rather crabbed.
Broken
157
the
square
and
mended,
with
a
fragment of text missing.
Fine, clear characters,
.2
cm. high.
In center circle with cross.
8
8-9
9013
8.5
+
Broken and mended, with two
16.6
Charac-
small fragments missing. ters .2
cm. high.
picture of a feet
10
9010
6
+
In center obscene
lilith
obliterated, .4 cm. high.
center. lines in
10
II
16014
6.9+14.2
On
much
Characters
Perfect bowl.
17.7
with hands and
bound.
exterior
Circle in
four
short
Hebrew.
Broken and mended with
ment missing. high.
Characters
In center
seg-
cm.
.4
monstrous figure
with owl-like head and apparently several breasts, presumably a II
12
16022
6.3
+
lilith.
Broken and mended, with three
16.1
fragments
of
the
text
missing.
Characters carelessly written, .4
cm. high.
.3
cr
In center rude design,
probably of a
lilith.
1
J. A.
TEXT
—ARAMAIC
MONTGOMERY
PUTE CATALOGUE NUMBER
INCANTATION TEXTS.
323
DESCRIPnON
SIZE ia cratimitrei,
keif ht bj dtamcttr
12
13
9009
7.2
+
Characters
Perfect bowl.
17-7
.4
cm.
high, coarse but distinctly formed.
In center a demon, face
and arms and
Endorsement on 13
14
8694
7
+
with beastlike
bound.
feet
exterior.
Broken and mended, with small
16.2
characters,
cm.
.6
clumsy
Coarse,
missing.
piece
In
high.
the
center a clumsy figure of a
demon
arms.
Text
with
caterpillar-like
continued
on the exterior for 6
lines.
14
15
16017
Broken and mended, with miss-
6.8+18.7
high, in a lilith
15
16
16087
7.3
+
good hand.
2920
6.8
+
In center a
its tail
coarse,
.3
Characters
in its
Broken and mended.
16.3
cm.
In center figure of a
cm. high.
serpent with 17
.4
with hands and feet manacled.
Broken and mended.
17.2 .4
16
Characters
segment.
ing
cm. high.
mouth.
Characters
Rough
circle
in center.
17
18
2922
7
-}-
Broken and mended, with a seg-
15.7
ment missing. cm. high.
.4
cle
and
Characters coarse, In the center the cir-
formed
cross,
in a peculiar
way. 18
19
8695
7.2
-f-
16.
Broken and mended, with frag-
ment of about ing.
high.
design
Coarse In
—of
5
characters,
center
a
cm. square miss.4
rude and
demon?
cm. faded
UNIVERSITY MUSEUM.
324 TEXT
PUTE CATALOGUE NUMBER
BABYLONIAN SECTION.
SIZE
DESCRIPTION
io c*Btinetret,
heifkt br diameter
19
6.6+
20
Broken and mended.
17.6
Characters
crabbed and obscure, closely written, .3
cm. high.
Circle
and cross
in center.
20
21
16023
7+^7
Broken missing. .6
and mended, fragment Large, coarse characters,
cm. high.
mon
Large figure of a de-
manacled, with a circle
breast bisected by
see
21
22
16054
6.5
-f-
two
For
lines.
words accompanying
magical
the
in his
commentary.
Broken and mended, with two
17
fragments missing, a small one in Script large, .8 cm. high,
the text.
and rude.
In center a rectangjular
figure divided in
22-23
16006
6.5
+
16
three
squares,
one of those at the end two large
markings 22
into
like letters.
Broken and mended, with two fragments
same hand same
From
missing. as
the
No. 21 and with the
design, the
markings
in
the
square suggesting a face.
23
22
16090
7
+
17.2
From
Broken and mended. same hand
as Nos. 21, 22,
the
and with
similar design.
24
23
2926
7
+ 16.8
Broken and mended, small frag-
ment
missing.
cm. high.
script,
.7
In the center a figure of
rude concentric lines.
Coarse
circles
with
radial
J. A.
TEXT
MONTGOMERY
PUTE CATALOGUE NUMBER
ARAMAIC INCANTATION TEXTS.
325
DESCRIFTION
SIZE IB ceDtimetres,
heixM bj diameter
25
24
16009
Broken and mended, with four
6.94-17-2
fragments missing. .5
26
24
3997
6.9
-(-
Broken
15.5 .4
Coarse
script,
cm. high.
and
mended.
Script
In the center a rough
cm. high.
circle bisected
by two Hnes,
each
in
segment a magical word.
27
25
16041
5.6
-|-
Broken and mended with two
16.6
fragments
considerable Script
and
fine
missing.
cm. high.
fair, .2
In the center a circle with cross.
28
25
2972
6.5
+
Broken and mended, four frag-
16.5
ments
29
26
16055
6.8
+
missing,
the
blurred
or
script,.3
cm. high.
Bold
missing.
formed characters 26
16096
6.5
+
6.6
+
and
well
cm. high.
.5
feet
to .4 cm.
.3
bound. Syriac
Perfect.
16
Script
with tresses flying and hands
lilith
and 9008
frag-
In center rude figure of a
high.
27
fair
Broken and mended, small frag-
16.S
ment missing.
31
A
obliterated.
Broken and mended, one
17
ment
30
much
text
high.
In
center
a
script,
circle
.3
cm.
divided
into four squares each with a cross in
32
28
16086
6.9^-17
it.
Broken and mended, one large and one small
Same 31-
script
fragment
and design
missing.
as in
No.
326
UNIVERSITY MUSEUM. TEXT
PUTE CATALOGUE NUMBER
BABYLONIAN SECTION.
SIZE ii
DESCRIPTION
ctntbMtnt,
hcifbt by dimatttr
33
29
16019
6.2
+ 15.5
Broken and mended, with two considerable fragments missing. In center cross with circle.
34
30
9012
7.5
+
Broken and mended.
17.5 in
35
31
16097
6.5
+
Broken and mended, two small
16.1
Design as
fragments missing.
No. 36
32
2933
6.3
Design as
Nos. 31, 32.
+ 15.4
in
33.
Broken and mended, with about
two
half of the
on the margin
lines
missing.
37
33
2943
6.5
+
Broken and frequently repaired,
17
much
of the margin missing and a
large part of the text obliterated.
The
script
Syriac bowls,
.2
the center circle
segment
34
2941
7+17
to
the
in
In
cm. high.
.3
and
each
cross,
presumably
containing
letters of the
38
smallest
the
Tetragrammaton.
Broken and mended, with several
small
average high.
Mandaic
holes.
character
Small
circle
brief phrase written
about in
script
cm.
.2
center.
radially
A
near
the margin on the exterior.
39
35
9005
6.8
+
17.2
Broken and mended, some fragments missing.
Script
coarser than in No. 38,
40
36-38
2972
7.3
+ 17.2
larger .3
and
cm. high.
Broken and mended, some large lacunae.
Script as in No. 39.
text covers also terior.
The
most of the ex-
Circles in the center.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
I.
1
y7n{ )n>-^^
H-i3o -nnv
R-^-bi^)
Kth^K *t>>)
ni^\lyti
>J?>JJ1»N,^
cij>3> 3>x,
yitr^v n^3-)A<
QlV/^!>')
V^
)n^ /<*inK
Kj\^\y
^'^'^^5
y^^ P^i)Vi /^X^J-O
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
ill.
PLATE
'^yy^^n'^'^ h»f^'^7>r>'infs.> ^«^r»-'U^ i*i5i>>^
II.
^^aA^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
III.
3
ji»i»*j
^ rtnjs*^ nt^*^ *^^Y>»*» im'^>i1*n/i v-j^t p^iN>J»*' A'/>bii;i5/<-»»^>*'
3;^^ j^^^\y
vw \S'vn-iA»j*'»>»>5'<' •^o> t^vj**^ Wi itji>^ *\»'N^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
FIGURE FOR TEXT
3.
FIGURE FOR TEXT
4.
IV.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
V.
4
M^V
^ V^M>V>^«w^>>>>^ *TI^^ ^*V))
V^^'^t^
UNIVERSITY MUSEUM. BABYL. SECTION VOL,
PLATE
III.
D>>J»^y^>nl »\V)rrl/ v^>o>f)T»3^)
\i'^\ji))
>'0)»n^
n"»7/)A{^
VI.
&
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
P'-*"''^
V"-
7 !7/r«S>>'vn7)vn>;T?>;^>Vv t; vw^^viiTOJiwt ^
5 6
7
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
VIII.
7
5
,^,
4
,
IS
.^/•a
FIGURE FOR TEXT
8.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
IX.
8
_Vi(iipi»n»'jiv-,\j^^\,,j»#^*)«jS '>l*^v^ Vi!*'M)"nH>>> vS.V«i«;;:;.i.y;^
N\[i
"i/hv^
I
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
1
1
PLATE X
1.
9
>*<'^Hv'"^yi"^''^^^^ ^•>V>^
)
>V'^)
EXTERIOR
^1^
H*^^^ TN;^%t»V
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
XI.
10
\MN Win
r»>n.^\» J-r>^:7
^'^)'^3^r>
7)%/^;?««g?r^>;\
0^u> ^p^:!^
IPSVS^
>l\-5t»>iV)
\\V'*»\^
-vfei^n
UNIVERSITY MUSEUM. BABYU SECTION VOL.
III.
II
PLATE
XII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
XIII.
12
2
,N^'^ >f»c?io
"^nn^
/
'\v-:j'p/V>^/5iM-^-7/y/5)-s^-T'r't^
EXTEBIOR
V) p^a//^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XIV.
II I.
13
n"'^>^;\-n
J
Ki 3
n'»>>>>v j')n^')bv j-in^b^ji
">':..
;
i
KV > o i> A< i>:>
j»j^>^
-Kjio-^n
tn>hV'i»v o-»r
>>
>
n^^or
Rjjn*f\
VK
•»
ir^K n-»!i ^V7n ^>oA^
nii*7
-noi*,*/
r^y*^ nr *^>^)
n)n, f:>
a^^
X»
*^)At ^ws^x/
n'»-nt«?
'^^^^^
^'?'^'^i" ^^K-> ^>>Ai i}»5i,>^
*» i
vss^>
oJ>A>4
N.Jtjn^>V K-n^i-n^ ^h^-h^a^V >A{>»
^n
x^^-*^'^^^^^
EXTERIOR
n9>>v
•>'j^o
^I^'r^bnijH
^^j^j^c^P,
^l>^l^t>
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XV.
III.
14
\A^'»n-\ySx'»' )«TO-) V^-»>>^6r7 ^^<^"^<^^-^ 'nA^'O':^
K^^*>
\'>'^r.
Kity^7
^it^^^W
*lt?*1l>^**^ \^^<-^'»'3
\''V^1^^-';
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
1
1
1.
PLATE XVI.
15
y;j3Mi>j
y)ri>-7
p:>i\;# ^y.ijr)>
,/Y> r)^^^»3>1V
^r>^n ^^ni^}i^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
XVII.
16
n
<^r^»x\->i-r^>^) ^^rf5''5>^<'>^^ ;5»/^>on>>^»:r
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
XVIII.
17
)-"»*%>ip y^'^n^^^i 9^j^^^'a>if yip^p^n^'^^
tl^S^
•iT)iJ>
^»d)^^*? )>^>^ >'^^^ V'''^''*
dp
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
18
PLATE XIX
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
19
ivy^>\\tftitnt^y\^ ^^^Hfty^-^t-n-i^ft'^^ftM, Kni^if^ -»n1f^'Jf«*iK'^^
PLATE XX.
III.
t^\S^^W
»'»^jii O^i^/*^ /*/^i)
\»ifV -l-lVwS f^V)«i
<9i^^
vftv-iri
pynTip'ft*
*>t^%f »>NM?jnp'>*JrtJ;'^D>*>«T>'Vi^
M*»
S«^*>^ <^ inf -j-j^^rH*^ > Tr5c^nY'*5i( rjpi'n^^^ i** ^^'' K-j i>y»ai
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
20
PLATE XXI.
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
III.
PLATE XXII.
21
iha^tdffitH
IP/
p lb i/am ^3Wi\^p)^ iWA^-fTJ
ffl\piito/6/;#i V^/J/fa/f/nJ^i^b />}/
23
UlNlVtKSIIY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
XXIII.
24
FIGURE FOR TEXT
24.
FIGURE FOR TEXT
22.
^
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
PLATE XXIV.
III.
25
^>^|\:toM
\N^^i>i H\^v;\H »VJv^S3)^'
/ivn
^\vr^»3»^j .v';.V/S
26
j>tn\fl»A^V;»*?)Nnt>*'n '0>Vi")>5^^ r)lJ3T)7a>>1> •>**^A>lli>Pn1'a
'Vv--.
^^- ;/^n«)t!
>>>3\sD>»*>>A'/;
> X X 111
I-
<
C C A
^ ^
*^
js>
t^
-r .^
A
'^
*"
^'^
ri*
t;
^
...-A
/'
r
-c
p
i^
r
J^
<
i^ *^
i
^ r r f^ r^ r r
^
^^^
/-
> > r r po
^-^
t^
Oa
n
'^
ii
r
r
''^
1^
^.
*^
^ s^T ^^
p
<^
V
i^
in
^ Ac
?^
?.
^
o^
^
>j t" ?^
£
j;
*./^
< r B
'^
C^
r-
'b'
J- r-
-
r
*i
5^
OO
X.
"^
*
o > I-
CO >-
m < S 3 ux M 3 2
/>
>• I-
oS
K bJ >
^
*
^ - ^ 5 ^
r
K ^ r R
< ^ ^ X f i^ i^?^^^ ^ * « ^ 3: r c
>»
C
X *-
*• v: .
r
J-
i.
y'
T.
^ y
'
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
Ill
PLATE XXVI.
29
/n^ r^Y> vh.^ ^ K^*3 ^N-^^ivS •^~n>\^ ^ T'^l ^ j \v5ir^D) ih^^ 'yy:s -^n^ v> a<-3\:> > iso^^ ^SV> v>^
yA3>M^-)^?'-)r^ y*^n/
r\N>^>>> Kan Nn
W
yr\r\/>t
-^^/^nn h^"
30
yV ^V? ^
W
D Vli
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXVII.
III.
31
VIS.:X^ x'^^iaKf ^\>lW>*^
'S:!S>t^
nJ!I^^•^ A€VSs-N* l^S'^**
H^^< -<-WUJ
x^i^ *
'4Ma\>iJ9A -<^iC*-«A.>^ ^A.*:»-<*^
—<»'C<«Oi^A
xV^#<
'A-a*:» t^ '^^^
;
^<*.^
'9^'\» 8
-
A^^j*
--.
4.
>A«:^
-<4:ja.
.
>^^
!\
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
32
xTT
PLATE XXVIII.
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
PLATE XXIX.
III.
33
e I
7^\,iK!.\»ri^
-<^a\^
jtr*\jk#\t^
H5^^#V
»J^C»-i.^ f(X»S^
^^-
c^o^
H».l^b-i\
aW^'v^mV V*'^**
\;:^H'^'^»i
MJtfl^SS-^
tV^6^*v
«53<**^'«;
I*A»C*\ '^•Os*
^'^^^^^
--
-J*^^^
,^A
/^^i»-3^f
•••»cJ3*cuW«r'\ •Ci*«^«4A H*»j^»> j?.x>o»^ ""lis*** '
«A«»
->f.jcjM-Cuo.r^^^^*\,
X»**<«
X«X«
*<•><•
X.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXX.
111.
34
-j3 At* xV^««49^V^^^.JO«i^>^^*:o'i3»»^><-^*"*
-^k^
ri^^*^^
llVi ;^ it*s^ 'K^Aj>»
-X*<
>^f^^ *xr/4
m
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE XXXI.
35
5
''V
io
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXII.
III.
36
*X5.V\tSr •StA/ A r?
*
•i
*
Ap AT /p tivV^-^
r-A /^A <\ * j^s<^ v!^ V'SfTi \
f/is eA><
yJI
///::5
.
jC>h. i^^^ c^
77\rriYJgA)MJ,*
^>^!^-h -<• ^ JV <
•
«
-^
'
\^A^^n
^V^ *
•
^ JO
A ^^s?^^^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXIII.
III.
37
r ^6 "•_V •>»•
s-
.•\*i
••^
\o
»-
J^
\
';^N»JaJ5:v^•^-•^•^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXIV.
III.
38
3
4
0-/0
{Cfsts,^.^ »
Q^J;!f
-'Xs^ N
o-X.^****^^ o.Ot^ >J
•J'
»
,^
EXTERIOR
i:^'..
••
•
»
ALT>jiy^
I
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
39
(
^' .-i
ff»J
aL% v^. ^^a^I -\:J O .iJoV
PLATE XXXV.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXVI.
III.
40
/VM
\v*>**^
^^rt
> *CJU^
i^iP
^, _^
^^oQ">^
V^^ <^ «*-/\^\Jilfvi,^0
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE XXXVII.
40 CONTINUED
r
EXTERIOR
^
^~-
^-<^^»1J ^»J^ ^1^4
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
I
III.
PLATE XXXVI II.
40 CONTINUED
.22
FRAGMENTS
INSIDE
OUTSIDE
r:->
~'W
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXIX.
III.
ALPHABETIC TABLES. Square Script.
I
II
Text Xumbera
4
16
19
21-23
26
25
f<
tt
/i
A/
A/
><-
s.
:3
^
zx
^
.r>
^
rj
7
A
A
A
A
^
T
1
-1
7
11
>
1
)
^
r
n n
n
V3
L3 A
1
>
•>
^ n 5 V
^
'tlD
'O
'
1
^
23
^ >>a
t
/
n
rr
^1 D
Ji
1
£>
3
:?
(
^o b;7
M*
1
s J
J^
^
^
o
a
1
•-
^
<7
J
i
J
<.
1
A3
^
JO
-'
->
;
(
-^
n
'^f
9
«
^
•
(
a )
n A
b D
,
/
•
1
^
:i
J
y-\
J 7-A
-^
>i
>o
>s>
P
-V
j^
^
J
9
3
S>
f-
<^
^
^ -?
y
Jo
.r>
r>
P
^
P
"1
-r
n
7
^ s
^V
vy
IV
vy
y
c\-o
in
n
^»
/7
r
•7
.
J=>
/•
r
n
la
o*
^
—r
AA
\
y
'O
ui
i
1
9
n
)
3/
J)
n
40
5-
I
/
^
o
-'-.^
1
t
>
?
-r-r:r
«-4
1
^
X>
.^
LD 1
^3
n
M\ /y ^^ PV ^ k; P J> y y V V
-5
1
7
Script.
39
O^.cX O O-
>
?p
-^
Mandaic
38
/>y\ JT
V n
n
J7
yt>
^ => ^
•3
c-D
Qf>
n
-n <-4
i-l
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
III.
Estrsnghelo
r<
^
COMPARATIVE TABLE FOR SYRIAO SCRIPT.
Bowl Texts.
Syriao.
A/
CD^ ^
PLATE XL.
II
^^n
Mani-
Turkish.
^'4™^*!'^'° Sy"'"-
N
-^
J^
J
^
JJ
BowlTexta.
s
^
TV
r
Y
QP
^^
T^
7N
-
:>v
1
4J
V h
Si
A
>v
A ^
)
-U
ff
/=3 J"
G
^^
<
'N
e
\
3 JQ
JsJ
•
^J
V
ditto
^ <^
ON
fimal
J
cbeean Turkish.
& »
>
J
o
£>> .:-.
^
::i
-r^
J^
J^
ya
^
"7
•
-i
K
»
CO
^
'<
V V
Cxy'
V
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XLI.
III.
INTERIOR OF INSCRIBED BOWL PHOTOGRAPHED
F
rtOM OPPOSITE POINTS.
o
~-i.^ D^.-^T. APR 1
pj 5208 A2 1913
1956
Montgomery, James Alan fed
PLEASE
CARDS OR
DO NOT REMOVE
SLIPS
UNIVERSITY
FROM
THIS
OF TORONTO
POCKET
LIBRARY
)
