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UNIVERSITY OF PENNSYLVANIA
THE MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION
ARAMAIC INCANTATION TEXTS FROM NIPPUR BY 1
*
JAMES A MONTGOMERY 4
PROFESSOR AT THE PHILADELPHIA DIVINITY SCHOOL
AXD ASSISTANT PROFESSOR AT THE UNIVERSITY OF PENNSYLVANIA
ECKLEY BRINTON COXE JUNIOR FUND
PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM
1913
PJ"
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 IN OTHER COLLECTIONS
3.
II.
AND LANGUAGE
4.
INTRODUCTORY
26
5.
THE "RABBINIC" TEXTS THE SYRIAC TEXTS THE MANDAIC TEXTS
27
7.
32 37
THE MAGIC OF THE TEXTS 8. 9.
10. 11. 12.
13.
IV.
16
SOME NOTES ON THE TEXTS HITHERTO PUBLISHED.. 23
SCRIPT
6.
III.
13
THE THE THE THE THE
PRAXIS OF THE INSCRIBED BOWLS
40
EXORCISTS
46
CLIENTS
49
INCANTATIONS
51
OBJECTS OF EXORCISM; THE DEMONS, ETC PROPITIOUS ANGELS, DEITIES, 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. "RABBINIC" TEXTS
Nos. 31-37. Nos. 38-40.
117 117
SYRIAC TEXTS MANDAIC TEXTS
223
244
APPENDIX:
No.
41.
No.
42.
AN INSCRIBED SKULL A FORM OF THE LILITH LEGEND
256 258
GLOSSARIES: PREFATORY NOTE A. PERSONAL
267
NAMES
269
B.
PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS,
C.
GENERAL GLOSSARY
274
DEMONS, ETC
281
GENERAL INDEX.
309
PREFATORY NOTE TO THE PLATES
319
REGISTER OF THE BOWLS.. PLATES TEXTS ALPHABETIC TABLES
.
.
PHOTOGRAPH OF BOWL
.
..321
PREFACE The primary purpose
of this publication
was to
edit,
with
and necessary notes, the incantation texts inscribed on bowls from Nippur, now in the possession of the Museum. translation
But
soon became apparent that full account should be made of all other published texts of like character, both for my own advantage in securing a larger material for collation and also it
for the convenience of scholars
by presenting
in
one work a
survey of a rather remote and scattered field, in which many have labored but none has attempted a treatment of the subject at large.
I
of all the earlier
have accordingly not only given a description material but also collated it as fully as possible
both in the Glossaries and in the references of Introduction
and Commentary.
The
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 present great development of the study of magic, had taken little
magical literature.
notice of these connections with
a wider world.
Analogies with the Talmud and possible connections with the Kabbalistic lore had been pointed out, but the bowls still remained
without definite place or links in the general field of ancient magic. Withal the relations of Jewish magic to the larger
whole have not yet been ascertained. But within the last few decades an immense advance has been
made
in our
magic and of its prime the history of mankind. The chief
knowledge
importance as a study
in
of ancient
(7)
UNIVERSITY MUSEUM.
8
BABYLONIAN SECTION.
stimulus to this has come, first, from the anthropologists and the students of comparative religion, who have taught us not to ignore the of the
most primitive
human
most degraded manifestations Then there have been the rapid strides
spirit.
or
advance of Egyptology and Assyriology, where at every step the student faces the problem of the identities and differences of magic and religion. Further, the classical philologists in the
have at in
condescended to examine the vulgar magical records the Greek and Latin tongues, and have found an interest last
them as revealing how the ancient "man of the street," and wiser men as well, actually talked and thought, in modes in
different
from the traditional standards
Of
tion.
this
large
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-
I
descendant of the old Babylonian sorcery while at the same time and this is the more important because a less expected discover}^ it takes its place in
magic
is
in part the lineal
that great
field of Hellenistic
magic which pervaded the whole
western world at the beginning of the Christian era. chief contribution to the study has been in these two direc-
of the
My
tions, the relations
with the cuneiform religious texts and the
The writer's knowledge of Egyptian Greek magical papyri. magic was wholly at second hand, and in any case that earlier influence
The
was mediated
to this special field through Hellenism.
Christian Syrian literature
is
nections, being thoroughly infused,
shown to have its close conas was the early Church, with
Magic within Judaism has been the subject monographs by competent Jewish scholars, and in
magical ideas. of capital
that direction
I
have not been able to do much more than to
appropriate their results, except so far as to show the absolute
J.
A.
MONTGOMERY ARAMAIC INCANTATION
and Gentile
sorcery.
investigation to discover just it
9
and terms and practice between Jewish It remains a subject for an interesting
of ideas
community
TEXTS.
what Judaism gave
to,
and what
received from, the Hellenistic magic, but probably a hope-
less
study, for, as someone has remarked, in the history of magic
we must pursue not the genealogical but the analogical method. As a result of these comparisons, the conclusion must be drawn, as indicated in
and
15 of the Introduction, that the magic of the bowls,
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,
all
of the
However, with this broadening of the scope of the work, it has been the fixed purpose not to attempt any general study of magic; this would have been but to confuse my work and cloud
my
results.
With a
have been illustrated
the facts of the texts
single eye,
in as objective a
way
as possible from the
and contemporaneous magic, phenomena with the intent of establishing the immediate bonds of connection. My work would be a contribution from a very small and limited field to the study of magical thought and practice of locally inherited
within a definite age and region.
At
the writer the satisfaction of finding a place for disjecta of these out-of-the-way
come to the membra
least there has
texts in the
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
work has proceeded naturally and subtly much beyond the editor's desire and
my
undertaking; the expansion
From
of
the
the philological point of view these vulgar inscriptions are of as much interest to the Semitist as are the
convenience.
UNIVERSITY MUSEUM.
10
magical papyri to the with the exception of
mystic phrases and the
BABYLONIAN' SKC'TION.
classicist.
Careful study shows that,
intentionally like,
passages,
unintelligible
the words and the syntax of the
texts are the autograph representatives of the language of their
Three
writers. script,
and one
different
Aramaic
dialects,
each with
its
own
script a peculiar variety of the Edessene, are
from Nippur, and they are of importance as original documents of the dialectic forms of the speech of Babylonia about the eve of the rise of Islam. Other original
offered in the bowls
monuments
we
are well-nigh lacking for this field;
are confined
almost entirely to the school-literatures of religious
sects,
of
the Jews, Christian Syrians and Mandaeans, whose books are
preserved mostly in
late
manuscripts.
The Jewish magical
documentarily late or uncertain as to age, and our texts have a historical worth as almost the earliest records literature
is all
which can be exactly dated. Further, the obscure and crabbed condition of the texts compelled an exact philoin that line
logical tion.
be set
examination
in order to test
hypotheses of interpreta-
And as to matters beyond philology, it will down to wilful acriby if I have attempted
very small
clues.
In such work as this there
compensation on the surface, and
is
not, I hope,
to
work out
no immediate
only by following out the fine tendrils of connection that results worth while can
The
it
is
study is well expressed by some words of Professor Deissmann: "It may be that hundreds of stones, tiresomely repeating the same monotobe obtained.
writer's
experience
in
his
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
A.
J.
MONTGOMERY ARAMAIC INCANTATION
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 scripts.
far better subserved
is
Hebrew
by presenting the
character, while those
who
texts in the well-known
desire the original scripts
can satisfy themselves with the facsimiles published in the second volume. The peculiar Mandaic relative particle is represented, according to convention, I
have departed from the usual custom
by the
diacritical
of editing
fall
together
common
character are arranged according to
n
as
or H.
I"!
In the Glossaries words containing this
I"!
in the dialect.
but
Mandaic texts and have
-h by
by representing the pronominal or H, which two sounds used H for the radical suffix in
~j;
its
In the transliterations
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 to the Plates describes how the
have to express my deep obligation to friend and colleague, the Rev. Dr. R. K. Yerkes, for his
similes were
my
fac-
made.
careful reading of the
I
volume
in proof.
JAMES A. MONTGOMERY. THE UNIVERSITY MUSEUM,
February
2,
1912.
SURVEY OF THE MATERIAL
I.
THE MATERIAL
i..
THE
found
earthenware bowls
"Incantation
so-called
contains
a
large
number of
is
in a state
of unstable equilibrium.
common
size
is
flat
surface
The bowls
made of
are
most cases
that
of about 16 cm. diameter at top, by 5 cm.
one large bowl, 28 x 16 cm.
in
when set down it balances itself Some few have the boss expanded into at the bottom of the bowl. The most
somewhat cone-shaped, so
a rim, thus giving a
inscribed
Nippur belonging to the category of the Bowls." These vessels are generally of the at
and shape of a modern porridge-bowl, except that
size
the bowl
is
Museum
University
MUSEUM
IN THE
full
There
depth.
1
a
good
clay,
and are wheel-turned and
kiln-
1
dried; they have no surface, slip or glazing of any kind. They were a domestic ware, intended for foods, and in no way differ from the simple vessels
which
to this
The bowls the
University
day are made
in the
of
in the
Museum were
Pennsylvania
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 years 1888, 1889. According to Peters' account, these bowls were found on the top, or in the first strata of the mounds, in several places. They finds
of the
first
1
appear generally to have been discovered
in
the ruins of houses, amidst
what Peters suggests were Jewish settlements the whole surface of one hill, he says "was covered with a Jewish settlement, the houses of which were built of mud-brick, and in almost every house we found one, or more, ;
1
1
Many I am
such large specimens are in the British indebted
to
Mr.
D.
Randall-Maclver,
Museum and late
of
the
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
Jewish incantation bowls."
4
At
connection with a cemetery It
was
;
BABYLONIAN SECTION.
least
one case bowls were found in
in
"we found
interesting to find, between one
ourselves
in
a graveyard
and two metres below the surface,
immediate neighborhood of slipper-shaped coffins, inscribed Hebrew As for the chronological light thrown upon these bowls, Cufic coins were found in the houses of these "Jewish" settlements,' and one in the
bowls."
1
was
of the most extensive finds of inscribed bowls
"Court
of
Parthian
Columns," a
holds
Peters
building.'
century to be the latest date for the
above the
in the strata
Jewish settlements
seventh
the
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
this class of
number of fragments.
"original fakes"
they are
;
inscribed with letters arbitrarily arranged, or with pot-hooks, or even in
some cases with mere scrawls, and
I
judge that these
articles
were palmed
on the unlearned public as "quite as good" as true incantations.' A still larger number of the bowls are so broken and their inscriptions so defaced,
off
Others again were inscribed by so
that I have not been able to use them.
so far as they can be
illiterate scribes that
made
out, they offer only
magical jargon, which adds nothing to our knowledge. a
few
which
texts
combinations of
are
They may
for example, in Pahlavi,
I
am
Again there are
written and without those self-betraying
letters that suggest a
not Semitic.
less are
fairly
some
mock
inscription, but
which neverthe-
be in 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 as presenting a novel alphabet but I soon came to the conclusion ;
that this
is
impostor 4
ii,
182
but another "fake," produced
we may suppose by some
learned
or wag.
f
.
;
cf.
p.
194.
' i,
245.
'
On the following page the writer says that Arabic bowls along with ii, 183. Jewish and Syriac were found but the Museum contains no Arabic specimens. 7 Hilprecht, Explorations in Bible Lands, p. 447. ;
* i'.
IS3,
183, 186.
For further discussion of the
date, see
14.
cases the inscriptions were written by laymen, who thus saved themselves the exorcist's fee. Schwab notices some forged bowls at Constantinople, In
PSBA,
many
xiii, 595.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
15
from Xippur came to the University as the gift of the Sultan of Turkey, and in the matter of these incantation bowls I understand that the best specimens, the largest and fairest, have been retained in the All the relics
Museum
Imperial
At
at Constantinople.
almost
A
large segment of the spherical surface
all
events those in Philadelphia
all
cases prevent complete decipherment because of mutilation."
in
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,
inscription being spiral, line.
The
probably through the action of water.
such mutilations intrude their annoyance into every
The damaged nature
of this collection has added
much
to the toil
of decipherment, for every break in the text and every effacement necessitates speculation as to the
On
missing contents.
the other
hand
cause
it is
remark and gratitude that these fragile vessels have been preserved as intact as they are, and that the scribes used such excellent ink that what for
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
have selected
I
40 bowls for publication, to which number should be added the one pubThe remaining bowls lished earlier by Myhrman (accompanying No. 7).
and fragments are on the whole too illegible or too undecipherable to make it worth while to add them to this material. The languages of the inscriptions are three
are
familiar
Aramaic
dialects:
(i) the language with which
from the Babylonian Talmud,
to
which belong Nos. 1-30;
(2) a Syriac dialect, Nos. 31-37; the Mandaic, Nos. 38-40.
has
its
own
script.
As an appendix,
I
we
Each of these
publish, as No. 41, a
human
skull
inscribed with a magical inscription of like character to those on the bowls,
and No. 42
is
a text of peculiar magical contents which has
hands, but with
its
original
now
lacking in the
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
Mesopotamian incantation bowls appeared in in the Ruins of Nineveh and
publication of
notable
PUBLISHED, AND IN OTHER COLLECTIONS'
Discoveries
volume,
In describing his finds at Tell Amran, near Hillah, the great
Babylon?
tells
explorer
of discovering "five cups or
bowls
of
earthenware,
fragments of others, covered on the inner surface with
He
a kind of ink" (p. 509).
Two
before.
from the
letters
and
written in
notes that like material had been discovered
collection of a
Mr. Stewart had been deposited
in
Museum, which had also acquired through Colonel Rawlinson specimens obtained at Bagdad, their provenance however being
the British eight
unknown.
In a later passage (p. 524) Layard records the discovery of a
along with
similar bowl,
the precursor of
fragments, at Nippur,
many
the collection in Philadelphia.
Layard committed his bowls to Mr. Thomas Ellis, of the staff of the British Museum, whose results are given in Layard's work, appearing pp.
Layard himself takes up the discussion
509-523.'
of
criticism
Ellis's
The
results.
latter presented
five
p.
523
ff.
Judaeo-Aramaic
bowls, and one in Syriac, with summaries of fragments of others. these
four were given
only
scholarly investigation
has
in
facsimile,
not
proved
nos.
only
I,
3,
5,
that Ellis
with
6.'
Of
Subsequent
was wild
in
his
interpretations of the bowls, but also that the facsimiles were unreliable. Hence the latter can only be used with caution or with the aid of later
1
Stiihe,
literature
Wohlstein, in 1
Zaubertexte, 1895, gives a good review of the See also although requiring some corrections and additions.
Jiidisch-babylonische
up to
London,
date,
ZA, 1853.
viii
(1893), 313
There
is
a
f.
German
translation by Zenker, the bowls appearing
there in Plate xx. 1
which bowls were treated by Ellis. our No. n, under which I am able to present the restored text of the former. Was this the bowl which Layard reports was found at Xippur? '
Layard leaves it somewhat bowl turns out
Ellis's first
indefinite
to be a duplicate of
(16)
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
17
bowls published without facsimiles are absolutely worthLayard's publication therefore did little more than
copies, while the
less as scientific copy.
attract the attention of scholars to a fresh field of philology
and
religious
lore.
The
scientific
first
who
Levy, of Breslau, Zcitschrift
He was
d.
the
new
material
devoted a long essay to
came from M. A. bowl, no.
Ellis's
i,
in the
Dcutschcn Morgenlandischen Gesellschaft for 1855 first to
commentary drew
He
treatment of this
(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, overthrowing the claims that had been advanced for a pre-Christian origin. also
Twenty years
later J.
M. Rodwell published
a bowl
had been procured by the British Museum, under the a Terra-Cotta Vase, with a photographic facsimile.
venture at decipherment was no better than the in the fact that the
same bowl on the eration
and
French scholar
J.
6
from Hillah
that
title,
Remarks upon
This second English
first,
its
sole merit lying
Halevy was induced to take up the and to give it a scholarly translit-
basis of the facsimile,
translation, with
commentary, under the
title,
Observation sur
7
un vase judeo-babylonien du British Museum. Four of the bowls that had been published were presented by the great Hebrew epigraphist Chwolson in his monumental Corpus inscriptionum hcbraicarum* The first (Chwolson's number, 18) the third (no. 20)
is
is
Ellis
no.
i,
the second (no. 19)
the bowl published by Rodwell
is Ellis
no. 3,
and Halevy; and the
5
Ober die von Layard aufgefundenen chalddischen Inschriften auf TopfgeBin Beitrag zur hebrdischen Paldographie 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.
jassen.
Juden,
ii
In '
vol.
(1861), 266, 294.
TSBA,
ii
(1873), 114-
I'Academic des Inscriptions et Belles-Lettres, series iv, v (for 1877; Paris, 1878), 288. He re-edited his material in his Melanges de
In
Comptes rendus de
critique et d'histoire, 229. *
St. Petersburg, 1882, col. 113 f. The facsimiles are reproduced at the end 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,
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). 315).
UNIVERSITY MUSEUM.
18
fourth (no. 21)
ward
is
BABYLONIAN SECTION.
Chwolson adopted a
Ellis no. 5.
the speculations and guesses of his predecessors,
are valuable as a restraint upon their theories. discussion of the age of the bowls
a subject which
The most
I
take up in
Of
skeptical position to-
and
his
commentaries
special interest
is
his
from the palaeographic point of view
5.
extensive editor of the material under discussion has been
Moise Schwab, the author of the French translation of the Talmud. In 1882 he published, in collaboration with E. Babelon, a bowl in the of
possession
the
French government, under the
title
Un
vase judeo-
chaldeen de la Bibliotheque Nationale' along with a facsimile and com-
mentary.
In 1885 he published a bowl at the Louvre in an article entitled
Une coupe
d'incantation," without
He
facsimile.
then presented a large
bowls in the -Proceedings of the Society of Biblical Archaeology, for the years 1891 and 1892." He included several bowls already pubseries of
lished,
with the old facsimiles, but failed to offer photographic copies of
the bowls he brought to light.
It
seems strange that the English scholarly
world rested content with the poor facsimiles of the relics in the British Museum, made almost forty years before, and that Schwab did not avail
Between the
himself of better texts than his predecessors had used.
appearing in the two volumes of the
PSBA
of two bowls to the Revue d'assyriologie, 12
judeo-babyloniens."
with those appearing
by Schwab
is
etc.,
These he numbered in the
as follows
Dr.
F
other publications.
Schwab contributed studies title, "Deux vases
under the
and
The
G
In
Revue des etudes
them
:
xii
;
'
so as to align
material thus presented
= Ellis, no. i; Levy; Chwolson, A, PSBA, B, in PSBA, xii = Ellis, no. 3; Chwolson, no. 19. C, in PSBA, xii = Rodwell Halevy Chwolson, no. D, in PSBA, xii = Ellis, no. 5; Chwolson, no. 21. in
articles
;
no.
18.
20.
juives, iv (1882), 165.
10
In Revue de I'assyriologie
11
In vol.
et
d'archcologie orientale,
i
(1886), 117.
292: Les coupes magiques et I'hydromancie daus I'autiquite orientale, with introductory remarks, and, p. 296, a description of the 22 bowls then in the British Museum in vol. xiii, 583 Coupes a inscriptions magiques. This material xii,
;
was 1891.
"
:
presented to the French Academy of Inscriptions in the years 1883, 1885, At the end of the first article is a glossary to the bowls published therein.
first
ii
(1892), 136.
PSBA,
E, in
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
xii
19
a bowl in the National Library at Paris, also in
;
REJ,
(without note in the Proceedings that he had published it before). in Rev. d'ass., ii bowls in the Louvre. The exterior inscription on F, G, iv,
;
G H, I,
is
given under
in
in
PSBA
xii; a
bowl
Museum.
the Louvre, also in Rev. d'ass.,
in
note that he had published
PSBA,
L, in
(p. 327).
xii; a bowl in the British
PSBA, PSBA,
in
G
it
(without
before).
a bowl in the Lycklama
xiii;
i
Museum
at
Cannes (other than
that published by Hyvernat).
M, N,
PSBA,
in
O,
P,
xiii
in
a bowl in the Louvre, acquired by Heuzey.
;
PSBA,
xiii
three bowls in the collection Dieulafoy
;
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, in 1885, a study of a bowl in a provincial French museum by H. Hyvernat (now professor in the Catholic University, Washington) Sur un vase judeo-babylonien du musee :
de
Lycklama
Cannes
(Provence}."
photographic facsimiles are barely legible as published little
doubt as to the text and
published by B. of Archaeology,
A
Markaug
Museum
later
in Berlin
meaning.
in the
83, which
iv,
few years
" its
the
Unfortunately
Schwab
;
accompanying however there is
also refers
15
to a
bowl
Zapiski of the Imperial Russian Society
have not been able to procure. the collection of incantation bowls at the Royal I
was made the subject of study by two young
scholars,
Wohlstein published, J. working contemporaneously but independently. under the title, Ueber einige aramdischc Inschriften aitf Thongefassen des koniglichen
Museums su
subject and commentary. 11
In Zeitschrift
f.
Berlin, five bowls, with introduction to the general 1'
And
R. Stiibe published a Berlin bowl in his
Keilschriftforschung,
ii
(1885), 113.
14
This publication received criticism from M. Griinbaum on a subsequent page of the same journal (p. 217), especially for its dependence upon Kohut's notions of lewish angelology; and on p. 295 Noldeke expressed some comments on the text, especially animadverting on its age. 15 Rev. d. Assyrlologie, ii, 137.
ZA, ix, nos.
viii
(1893), 313, and ix
2416, 2426, 2414, 2417.
(1894), n,
In vol.
viii
appears no. 2422; in vol.
UNIVERSITY MUSEUM.
20
The
Judisch-babylonische Zaubertexte" the
is
edited,
same
Unfortunately neither publication
he
is
able to refer in his
is
bowls
in the British
enriched with facsimiles.
is
Fraenkel contributed some notes to Wohlstein's bowls
Subsequently S.
same
his treatment
by Wohlstein;
whom
contemporary, to
Stiibe gives a description of nineteen
printed notes.
in the
text he published, the longest yet
as the second given
fuller than that of his
Museum.
BABYLONIAN SECTION.
journal, in part
Pognon, French consul
on the basis of
his
own
transcription."
Bagdad, broke the ground of a fresh dialect of bowl-inscriptions with the study of a Mandaic bowl Une incantation The bowl contre les genies malfaisants en mandaite, appearing in 1892. at
was purchased from Arabs at Bismaya. In 1898 the same an elaborate work upon bowls found at Khuabir 55 km.
scholar published
NW of
Musseyib, on the right bank of the Euphrates he visited the locality but was unable to reach the site where the bowls were found. His work, entitled Inscriptions ;
mandaites des coupes de Khouabir,
wider interest than the
monograph with
full
title
of
apparatus.
texts
these
a
is
is
furnished like the earlier
Five more Mandaic bowls were published i,
89,
of
duplicate
Three of the texts are
parallelism.
and
suggests,
by Lidzbarski in his Bphemeris, fifth
contains some valuable appendices, of
"Mandaische Zaubertexte."
my
No.
in the Berlin
II
and
The
given there in
is
Museum, and two
in the
Louvre. Professor Gottheil contributed to Peters' Nippur
182) a translation
(ii,
of one of the bowls at Pennsylvania (= No. 12 below). Dr. Myhrman, of Uppsala, published from the same collection no. 16081, with commentary; his monograph appeared in Lc monde orientate, Uppsala, 1907-8, and with
Volume
revision as a contribution to the Hilprecht Anniversary
21
under
11
Halle, 18
ZA,
1895.
ix, 308.
" In the Memoires de
la
Societe de Linguistique (Paris),
viii,
193,
and
in
separate
print. 20
xii,
Paris, 1898, with facsimiles
141;
Revue
Lidzbarski,
critique,
xlvi,
TLZ, 43,
1899,
xlix,
and
full
col.
171;
484.
glossary; reviewed by Noldeke,
Schwally,
Pognon
also
OLZ,
ii,
saw some
WZKM,
458; Chabot, bowls in the square 7,
iii,
character, some in Estrangelo, and some which he presumed might be in Pahlavi (p. i). In my citations to Pognon, I cite his two books as and B respectively.
A
* Leipzig,
1909;
p.
342.
the
An Aramaic
title
with No. It
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
of
acter
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
the
the
bowl-texts at
from what
collection
from the
Museum
Imperial
fine,
have not
I
number and char-
authorities as to the
hear must be large and
I
in the
in Constantinople; its
and has been particularly
enriched from Nippur. Dr. L.
W. King
the specimens,
square
has kindly informed
bowls of our
tains 61
I
script, Syriac,
museums
Museum conSome of
that the British
also learn, are of very large size.
The
Room.
texts are in the
Mandaic and Arabic.
Schwab thus sums H
me
class, exhibited in the Babylonian
up, for the year 1906, the bowl-texts in the French
Museum
2 in the National Library, 7 in the Louvre, 2 in the
:
Lycklama, Cannes
;
also one in private hands.
Through Professor Ranke's kindness
"Hebrew"
there are 69 bowls with
Syriac (presumably inclusive of 19 of these.
e.
learn that in the Berlin
Aramaic?)
Mandaic).
museum
In the same
(i.
I
Museum
inscriptions,
9 with
Stiibe gives a description of
there are
two inscribed
skulls, similar
doubtless to the one published below as No. 41.
At
Museum
the National
Washington are found
in
five
bowls, four in
square script, one in Estrangelo but from photographs kindly lent Dr. Casanowicz, two of the former are to be designated as "fakes" ;
sense used above.
The German
These bowls are said to have been found 23
and Koldewey, Tempel von Babylon speaks of numerous Aramaic bowls found at Borsippa.
Of bowls
in the
at Hillah.
Orient-Gescllschaft has recently announced the discovery of
three bowls at Asshur, 58,
me by
in private hands, I note
u.
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
have prepared for publication
" Journal asiatique, X, **
T. Ellis purchased at Nippur in 1911, one of
text similar to those published in this
Mittheilungen, no. 43,
vii, 8.
p.
13.
in the
volume
;
Journal of the American
UNIVERSITY MUSEUM.
22
Oriental Society, where
it
will
BABYLONIAN SECTION.
A
shortly appear.
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 and lying on both sides of the Euphrates. 24
1'
The "Roman bowl from Bagdad" described by O.
S.
to
Asshur on the north,
Tonks
in the
Am. Journal
of Archaeology, 1911, 310, on which he would find some magical syllables, has been Pahlavi proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. bowl inscription reported by A. V. W. Jackson, JAOS, xxviii, 345, does not belong
A
to our category.
SOME NOTES ON THE TEXTS HITHERTO PUBLISHED
3-
some
offer in this section
I
The
last section.
would
texts
critical
in
notes on the texts described in the cases have been simplified
many
if
the
had recognized that there is no distinction in the script between n and n, and most often none between land \ The glossary will indicate
editors
emendations of simple words, but here
I
present corrections necessary for
the construction. Ellis
the
has been recovered, as remarked above, through a duplicate in
I
Pennsylvania
see
collection;
to
In Ellis 3 the opening lines should read
'ji
xmo'si nan nsTia xriD^i
The
Glossary
C
Glossary
TH
write
;
the
glossary.
1.
word.
latter
4
in f
Mehperoz
lines.
After the
given for
is
1.
is
^3T nrryB' 'Ji
miD
'bm
nys>n
N3KT xnmb
^3
DIBI
son
Hindu
of
= xmnD X
xmD'N word
H pnm
pox
(2)
'33
?
but see
the scribe intended to
word with
'B
,
and then leaving
(
?)
for
pmntro
cf
;
Krm3t?D
.
Schwab
a parallelism to the opening lines of
Schwab
ns'Bn
nana
the rule of these scribes) continued with the
pmi3E>o
4,
there
.
is
"i
first
Ellis 3
'3'Bn rroe> (?)
'JtDD
jinbw
[o
names,
up these
clears
P>),
Read In
nynBi
pox xtwx
inadvertently he broke into the
word.
:'
nTBito
|inbi3
|D
proper
the error uncorrected (as first
13
2
of
under
^3 ... n:'n
13 rnsno
nj'n
'[I]TJ
discovery
(see
'
facsimile
2.
Ellis
(3)
No
No. n.
man
njnx ro'Bn
DIKO
'3Bni
sntoib
'Ji3
(?) rv-iBTt KCTJX
'Ji
froc?
:
G
roan
xs'Bn ^ro n^sn
X3ST snoib KS'Bn
in
G
msn
nssn
3313
ro'sn
scmvtr
ns^Bn
introduces a magical formula which can accomplish the bonleverse-
ment
(
ns'Bn) of
all
things and hence of evil arts.
1
The numbers
in the text represent the spiral lines.
'
This reading
is
certain in
1.
8.
(23)
'J13
==
3313,
and must
UNIVERSITY MUSEUM.
24
be the Assyrian keivan (biblical
pnw, col.
xnij?E>,
4249
BABYLONIAN SECTION. used in the general sense of planet.
p'3 ),
are used in the sense of derisio, etc. (see Payne-Smith, Thes.,
What
f.).
follows
"The curse of
to be read thus:
is
father and
mother, daughter and daughter-in-law and mother-in-law is loosed (K'-ie>), what is far and what is near, what is found in country or city of
what is
found
is
loosed,
and what
In Ellis n'Oitsn
all
|D,
1.
5,
who
and what curses
loosed,
(
in the city
?)
by the way."
falls
read Kn'3 (for K'D3) and the following word possibly
2,
"a house, whatever
and
read
dwell in
is
country
and translate
them
let
it),
in the
it
depart
it
The
read the kamca and depart.
name
its
nw
(
jussive with b
(i. e.
is,
is
whoever owns
np'b rip'b), even
ipia'bl
etc.; that
any vows,"
e.)
(i.
from
the evil spirits are to
exceptional.
For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, the following transliteration
"xmnb
rvb
pajrn
3
n'b
mjn
pnbisi
ti pn^noip 'onn
ba
oby
pnotro pb'Ki pb'N
6
mis
'Sin
'ix
So much
is
'twni na:n
"W
pi pn-su
P"
Noxom
nD1|>
1
1
ppsai
pbt3aDi
JD
x'b'in .panpti
Then
i>3
4
n^rrp^i
n
pi^n
"smani n'nvm pn
follows an apostrophe to a certain star, which
appears also in Schwab E.
With
this parallel to
mos wan
Nn'tnnb 'enn KB^O 'Kim
give
pp'nm
pram
p^ps?
nbxbia (for n-ojni '"Nnnm) n^oyi
by
clear.
pn^m
n^sbia
I
pe3 penn
Knobe>Ni '1TJ1 xncibl pB'pn pl3ljn
:
rvbin:
i.
our aid
"Oh
e.
read
I
:
S3313
'IN
(or, woe), the star
8
on which rides salvation (healing), the one which teaches arts to witches;" that is, some star potent in medicine and black arts, which may be invoked
Towards
for good or evil.
Enisn K3t.
"in the
name
For Schwab E,
KDK
1
:
N'DiDO 13 iVDE"3
In the middle
on the bowl just discussed.
rrnlp 'cnn
,
read
'p
'Din
.
Perfect, followed by futuritive ppl.
4
Not an Arabism,
6
Pael pass. ppl.
*
A
.
Mai.
3
:
20.
Halevy suggests.
;
or do these characters belong to 'Sin
h K'Sin.
Cf. the Rabbinic
Cf
as
Syriac interjection
Schwab E, we have '
to be read
of Bar Mesosia (a master-conjurer evidently),
see notes
of the inscription for
'
is
Name."
the great Ineffable
*
the end
mj.
?
In the parallel,
A
new
Schwab
ARAMAIC INCANTATION
MONTGOMERY
J. A.
might contribute much to the understanding of nne> ("strong one") is an epithet of the "evil spirit."
collation
In
F.
1.
i,
mBJK 'mx
Read
rvjntrx
name
of the demon, and occurring again below.
oil
they
at
(the
end of
are
spirits)
L. 2, read
line.
dipped
for
L. 10, 'oinn
'oinn
L.
3,
being the
':$
read xn>O3, "like i.
e.,
the
L. 9 again 'Din for
oil.
n, xys xaso
L.
.
'3^y,
the vessel of his heart,"
into
man's inwards are suffused with diseases as with
vnn.
25
TfiXTS.
pw
woj
jot
ny
"(ye
:
angels go forth from him) until the consummation of time and that time is
with reference to the day of judgment.
known,"-
Schwab G,
In
voice?
I
'M D'yet?
9,
n^p
xo!?j?
=
"wherefore have
have heard the voice of a man, Mesarsia,"
Schwab "sorcery
1.
I
1.
I,
read
i,
exorcise."
L.
Kmpia read
12,
ji[3]viBi
naviB
NDB> D'BH
'Jl
.
:
I
heard a
etc.
.
L.
5,
"inscribed
fOio
f|iE"D,
name
the
is
whereby heaven and earth are bound."
The
transliteration of
word read
sroio
that these bowls
In Berlin
,
Schwab
were used
Museum
repeatedly below,
in
no.
Jinjvobl
demons are bidden
M
is
KH
:
to depart
2416,
=
4
1.
"whom
from the
by,
1.
22
(W. 31)
= =
"on ground
In Wohlstein, no. 2422, "false deity;" the
2417,
and
11.
'n
'
3,
6, for
xnnbx
=
Stiibe's text is
same
1.
plural
Tin read
16, is
'ran.
the better.
I
=
Wohlstein,
have cursed."
sorcerer's client
1.
first
In
1.
1.
5)'
and
20, etc. the
and transfer them-
6 (W. 8), see below, 15 (W. 22), see 13 7 and 26 4. rP3T,
KHIVD
meant
Then
1.
:
of, in the
"the great goddess."
much
(Stiibe
For
any persons he has cursed. "of Yahwe," and for rrann
2,
the
hydromancy.
selves to to 2
As
almost untranslatable.
"I adjure," which disposes of one of Schwab's proofs
is
name
of the Mystery."
plural of the
in NnytO,
nm
'OK
:
no. 2426,
=
Targumic 1.
5.
ij?t5,
In no.
"my grandmother,"
4.
large texts.
at
Pennsylvania.
number of
INTRODUCTORY
myself almost entirely to the The absence of facsimiles or of good ones in a
In the following notes
bowls
AND LANGUAGE
SCRIPT
II.
I shall
confine
the published texts prevents a proper control over those
Moreover there
is
some advantage
in confining the study to a single
whose age and provenance can be exactly fixed as in bowls from Nippur. At the same time what is true of
collection of texts
the case of the
these texts
Our
found to hold good for other published
is
material
three classes: (i)
of
a
may be divided epigraphically and dialectically Of the "Rabbinic" dialect in the square character; in
dialect,
Syriac
Mandaic
dialect
inscriptions.
in
its
novel
a
form of
(2)
Estrangelo script; (3) of the
Bowl
peculiar alphabet.
into
inscriptions
of the
first
no Syriac text has and third classes have been published but so 6. appeared with the exception of one essay noted p. 16 and in far
;
Some apology may be used here,
it
does not imply that the rabbis or the Jews in Babylonia had
a special dialect,
unity in the
But the
As
necessary for the term "Rabbinic" dialect.
they spoke the native dialects
language of the Talmud, which
Talmud
is
practically
our
is
only
;
nor that there
is
any
alive with dialectic varieties.
source
for
a
certain
1
family
of Aramaic dialects in Babylonia, easily distinguished from the two other literary dialects, the Syriac is
a convenient handle.
1
Our
texts
(Edessene) and Mandaic.
The name chosen
2
themselves,
as
the
discussion
will
show, are
frequently
of
non-
Jewish origin. 2
"Babylonian"
or
the
old-fashioned
equally indefinite and the former
"Chaldaic,"
might be used, but each
would be most confusing.
(26)
is
THE RABBINIC TEXTS
5-
A.
who made
Ellis,
the
was
square character,
Script and Orthoepy
inclined
antedating the Christian era.
analyzed each
attempt at decipherment of bowls in the
first
character
to
find
them
in
a
very primitive
script,
1
in a scholarly fashion
Levy proceeded be
to
with
sure,
rather
scanty
and
epigraphical
2
he came to the conclusion that the bowl he was treating was to be assigned to the seventh century. Chwolson severely criticized Levy's resources;
method, and on the basis of the palaeographical material in his Corpus assigned the bowls of Ellis to various early dates (col. 118). Ellis i he assigned to the
chronology,
Christian century
them
placing
in
the
;
for three others he gave a graduated
It
is
grounds
is
it
;
impossible
to
many bowls
at
Nippur
But there
is
to different ages
phraseological,
they might
all
I
am
;
dialects,
For instance the contemporshown by the recurrence
In Layard, op.
'
ix,
cit.,
in the
them
to the
same
same year, so
p.
many by
illiterate ones,
510; so Layard himself for no.
140,
Indeed
far as palaeography
i,
p.
525.
474.
See Hyvernat,
period.
a neat, even a beautiful hand; but
written by careless scribes, and
ZDMG,
indeed the same persons
differences are chirographical, not palaeographical.
may say anything. Some of the scribes wrote
2
;
yet these inscriptions differ greatly
inclined to assign
The
variations of
no reason, at least in the Nippur bowls, to assign from the interrelations between them, personal and
have been written
1
centuries
is
of the same persons and families in the texts
appear in texts of different
the various
relate
by a chronological scale.
aneous character of
them
fourth
somewhat of a reductio ad
hazardous to assign a date for these bowls on palaeo-
is
script to each other
in script.
and
third
second,
But Chwolson's own method
respectively.
absurdum' graphical
first
on Levy and Chwolson's arguments.
(27)
many were
probably often by
UNIVERSITY MUSEUM.
28
who
laymen,
BABYLONIAN SECTION.
own
affected to write their
The comparative
prescriptions.
plate of characters presented by Levy offers a large number of variations in the
and
forms of many
e>
forms,
it
estimate.
yet they
for 3 and 1 eleven each, for D eight, for
:
Now when
etc.
six,
letters
one short text offers so many varieties
3 in
impossible for palaeography to give any nice chronological
is
more archaic they appear
In fact the ruder the letters are, the
be mere
may
;
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, the
is
The
era.
from manuscripts,
later
while in the long centuries of scribal reproduction the Jews have developed as
were a conventional ductus, whereas
it
for variation
when
this family
all
was
far
more room
of the alphabet was not confined as a vehicle
Thus
of a school of religious scribes. forms, but apparently
earlier there
varieties are
is
3
found
one of the most Protean of
in
almost every century of the
millennium, according to Euting's showing.
first
In the palaeographical table attached to this alphabets results
drawn from the bowls.
would be
But a
work
fine analysis
I
give
specimen
for chronological
For a round date the bowls might be placed
unprofitable.
on palaeographical grounds at about 500 A. C., but this date might be carried further back or further down according as other evidence might be adduced.
The
finial
phenomenon and and of n and <
distinguished, the
same text or
In
n.
1
and the line
some
difficulty is
the
of
case
former
the
by a long stroke '
is
;
but there
or even word, the
'
on which Noldeke has animadverted.' certain vocalizations, Zeits.
f.
V.
A 1
pair, they are often
is
no consistency
easily prolonged into a stroke like
may
e. g. is it
Keilschriftforsch.,
ii,
in this
within the
This
of the edited texts,
many The confusion throws doubts on
KD3lt? or NtsaT
296.
1 ;
be written both ways.
confusion has led to the barbarous appearance of
4
finial
the practical identification of
being then represented by a short stroke or sometimes
'
by a small angle, the differentiation,
few instances of
are used, but with
letters
that presents
?
and
it is
of grammatical
moment
in the verbal
of the stroke of the
There
same
is
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
p and
endings
p, where,
the vowel letters are not at
|,
no distinction between n and n
includes n.
the
It is
same phenomenon
in the
distinguished.
Nippur bowls, and the I
can observe.
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
the representation of actual speech, in
29
suffix.
The n where
This identification
which our scribes no longer
is
dis-
As the tinguished between the two gutturals, even as in the Mandaic. Babylonian Talmud distinguished between them in its text, we may surmise that the better educated preserved the difference at least in spelling.
The
a-vowel
final
by n. Some texts hardly a text which does not give an
expressed by X,
is
use the latter consistently, and there
is
5
less frequently
used regularly for certain common words, e. g. rvW; and especially when the word contains an N, e. g. njx, max. This is a primitive type of Aramaic orthoepy, but the Samaritan dialect instance of this spelling.
has preserved
it,
shows
where,
It is
and an early Palestinian amulet, published by me same features.* The phenomenon is unique in
the
elselate
Eastern Aramaic.
The vowel there
1
and
'
are used abundantly, always in terminal
and for long vowels, and very commonly for short vowels. Yet variation in this respect, even in the same text. On the whole
syllables
K
letters
is
sparingly used as a vowel letter, preferably to indicate the feminine
is
plural,
e.
ntrW>, yet indistinguishable
g.
Kn'W
is
as frequent.
goes without saying that there are no vowel points. In one bowl CXo. 13) a kind of pothook has been used to separate words, and here It
and there a point has been used, but this is the extent of the punctuation. Sometimes a scoring is found between the lines of script and by means of vertical lines phrases are blocked off; these are generally magical combina2,2 one word is written in a clumsy Syriac script and a Syriac n is once used. bowls Ellis's Quite a peculiar script found in No. 30, and B has a unique form in No. 22.
tions.
In No.
one of
5
In
confusion
The
with
n was
easier.
close assimilation of the
century B. C. 6
JAOS,
1911, 272.
is
was attached to the upper bar, hence the The Rabbis preferred this form; see Men. zgb. two letters appears in the Assouan papyri of the fifth
elder type of n, the left leg
the
in
UNIVERSITY MUSEUM.
30
BABYLONIAN SECTION.
B. The Language
The grammatical phenomena in the bowls from Nippur can for the most part be exemplified from the Babylonian Talmud, and like the latter On the one hand they have close they present various dialectic types. connections with Mandaic and on the other they show some Syriac idioms.
As
Mandaic orthoepy the seiva is frequently designated by ', a I may circumstance which throws light upon the minor vocalizations. notice
in the
"their
firrD'K, prprva,
with prefixes: nanB'3;
Nrm'l, "and daughters;" in
jnnbB'S, N^Tl
In the consonants there
T-njBD'N
,
a very rare character.
n
are
pntap**!,
etc.;
"their
punctuation
(a
no
longer
with
varying
'VK
'pD'N,
;
e.
g.
has become
In general the gutturals are preserved, though n and In one bowl, No.
distinguished.
which has other
6,
snj?, KpB'J, Mandaizing characteristics, are found NMN same bowl offers poiwn, with the intrusion
V
VpS; "U'J,
V
nay.
new vowel,
of a
particularly characteristic of Mandaic.'
is
For the pronouns I may refer forms may be noted
to the lists at n'33, 2:
their suffixal
"his sons,"
=
ni>y
wfyy
Mandaic, and appearing '3- is
in
end of Glossary C.
4,
duplicate texts (see to
n:
9), as
For the 2nd
Talmud.
also in the
n:
and even m3,
For
9 (etc),
common
per. pi.
in
fern.
used for pa- (see to 7: 3).
The masculine association.
As
plural
N'llD 8:
Mandaic forms of
is
Nos.
spelling,
6,
'-
in
6 and the nouns
and in
13:
'
g.
pDnrvn,
ppm'n
The ist pers. sing, appears as we have rpp^O. There is found a Noldeke, Maud. Grain.,
in rp
in
close
are probably
as dominant prefix in the impf.,
13 (along with two cases :
e.
ending
i
in
with Aramaic ending appears in 25 2, imriDJ In 28: i appears a Syriac Ethpai'al, irrntTi. rarely lost, yet
even
indifferently,
j<-
e.
for the verb, along with
place in
1
appearing
indeed V
The
its
1,
also
the yielding of the harder sounds,
is
=
as
Kn^'N;
twi3'p':, pi.,
hand;" and with
left
Onkelos, see to 3: 3).
Targum
KHQiaD'S,
house."
mother,
MOTwi);
25.
,
'), 19, 25, 28.
j
takes
A
Nifal
along with the ppl. pnD'J.
The n of
the reflexive
is
.
r6t3p
or
rp^Dp,
perfect plural,
for a verb of {-stem
]in2nB"K, as in Syriac.
J.
A.
MONTGOMERY
Second feminine
plurals,
which are lacking
unfortunately as the notes show, a form
is
In
p-.
-in, is
6:
9 ptraan'n
is
which would be the fern,
is
the
certainly
plural,
Hebrew)
is
It is
singular.
31
Talmud, are found
in the
;
not always possible to decide whether
it is
singular or plural, and there
termination (as in
plural
ARAMAIC INCANTATION TEXTS.
awkward confusion and
uncertain whether
masculine
the
doubtless
be understood
to
in
and
of p-
preference to
i?lpE>, 1 1
:
8,
26
:
singular or plural; in the duplicate text to No. II, the plural
6, is
evident.
In i>
For the few cases of the quiescence of y in verbal forms, see above. we have, e. g., noxnK, 'DDTI. Unique is the final loss of the For forms of Kin we have of i>tx in the participal form xrrK ,6:6. S"B roots
'rrn
irrn,
(both in the same text), spelt elsewhere
plural of the participle appears as
As
to the prepositions there
pn, in; cf. is
from NnD, sen.
jot,
the interchange of
Also observe the occurrence
Mandaic.
;n,
in
the
The masc.
Tin.
inn,
same
h
line
and of
by,
TtlOTp
as in
and
Totnp ,3:7There
is
almost nothing peculiar
in the syntax.
of an old- Aramaic idiom in pnbn'3, "their house," idiom,
'
188.
if
the text
See Levias,
is
correct,
Grammar
-i
D'jn,
"and
also,"
i
:
note the occurrence
I i
:
6
;
also the unique
3 (cf. Latin, simul ac).
of the Aramaic Idiom Contained in the Bab.
Talmud,
Tug
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
1
p.
f.
521
and Orthoepy
Script
script reveals itself as belonging to the
Palmyrene-Syriac type, and that we are dealing not with a mere autographic "sport" is clear from the fact that two or three hands have written our seven texts. It agrees with the Palmyrene and Edessene in pointing not distinguishing n is
written
generally
reasons
of
.
written vertically, 33
:
and with the former
or double points are used
on
letter,
on
space,
i,
The Seyame the
an 5
;
last
Once
character.
earlier
they
but occasionally the
include the points of
may
1,
,
;
this
in
mark
generally for
two points are and in 34 6 1 :
have the two points one above and one below. The script provides the pronominal fern, suffix n with an upper point, an ancient distinction in literary Syriac. But there is marked distinction from the appears to
2
Edessene type
in
the absence of ligature
;
letters
may
touch one another,
my
Alphabetic Tables)
but they are not purposely written together. In examining the individual characters
we 2
find that
3,
n,
T,
j;
(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.
1
Chwolson thinks that the script of (CIH, col. 116).
this
bowl
is
of older type than that of the
Edessene MS. of 411 *
In 34 4 XB>ID :
,
"Moses,"
is
written
with a point over K
sound?
(32)
to
represent the e
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
33
reveals a family likeness with the types found in early Edessene
It
(where the characters are independent and no points used). But the genealogy for the peculiarities of our script is to be found in the cursive Palmyrene script, with which the Estrangelo is also to be connected. inscriptions*
See Euting's alphabetic in
Chwolson CIH;
17-28, in
cols.
tables,
tables
his
Noldeke, Syrische Grammatik; the atlas to Lidzbarski's Handbuch
nordsem. Epigraphik, and for the history of the cursive Edessene
s.
script,
the latter work, p. 193.
This relationship appears in
(the type in No. 36
n
head
identical with the
is
almost a right angle)
at
3 (n. b. the curving stroke of the head)
in
n
in
;
(our character
with the Estrangelo, but the origin of the type
and a type col.
26)
;
line; in cols.
in
3
;
24-28)
;
to be
practically identical
found
in
Palmyrene,
the replica of the angular form presented by Euting,
D, which tends to a closed figure, and
in
figure,
;
in
in
p;
Edessene development).
V
is
(a small
D; in B
form, corresponding most
primitive, in
cursive Palmyrene)
Of
is
;
(with the
1
reduced to a small stroke or coarse round mark on the
'
in
is
is
in
;
(with parallels in Euting's table only in cursive Palmyrene, see
b
half-oval
No. 32
in
Palmyrene)
closely
the
to
(preserving the ancient type against the
B>
not found.
the remaining letters, 1
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
and the head
may
to
Estrangelo
There
is
left,
character
the finial
The
letter
Palmyrene 3,
3
is
unique, with
;
J
the
is
4
long curve
but here again the Palmyrene type
sui generis, the medial character finial
with
its
a general resemblance between cols, viii-xiii,
it
long
stroke
representing the fifth to the seventh
E. g. Sachau, "Edessenische Inschriften,"
*
be
the
n
century. But those Syriac forms have arisen from the tendency to whereas our n is innocent of any such purpose. I am inclined
'
may
recalls
also stands by itself. and the Syriac types presented
but terminates in a fork,
by Euting, in Noldeke,
its
so that this feature becomes the characteristic
degenerates to a point;
be compared.
related
The
ZDMG,
ligature,
to think
1882, 142; n. b. no. 8.
The nearest approach to this type appears in a similar character with a long tail in the Syriac MS. from Turkestan published by Sachau in the SiteHltgsbtrichtt 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,
crosspiece comes
Our
type has
to the right, while the
at the bottom.
This analysis
of
the
in
presented
script
our Syriac bowls exhibits
accordingly an older type than the literary Estrangelo and the Edessene inscriptions
;
myrene, and
its it
most pronounced relationships are with the cursive Palis to be regarded as an independent sister of the Edessene
Withal no character shows a
script.
Epigraphically then this script local
distinctly late type.
of
is
much
interest, as exhibiting
an
form of Aramaic alphabet, of
Palmyrene type, existing in have been a commercial Babylonia. may script which spread from the metropolis Palmyra." In 14 the age of the bowls will be discussed; the early
It
script itself does not stand in the
century,
though
evidence
other
way of an early may induce us
age, perhaps the fourth to date
the texts
some
centuries later.
Since the above paragraphs were finished and regarded as closed,
my
upon the Turkish Manichaean fragments from Turfan Chinese Turkestan, and I find a striking resemblance in many characters
attention has chanced in
of the alphabet there used (which
is
an offshoot of the Syriac script) to
those of the Syriac type before us.
of the script by F.
W.
K. Miiller
in
the
Sitzungsberichte
g. that
facing
p.
1077, in
Alphabetic Tables at the end of this work
ence in parallelism.
refer here to the discussion
may
The Turkish
script is
I
of
correspond-
much younger than
but has steadfastly preserved the type inherited from Babylonia.
came from Babylon, suppose that our script
adopted '
by
Mani
a
few
miles
was the
and
his
distant
Berlin
in
shall present the
very
the
subsequent volumes the volume for 1905. In
and the facsimiles published
Academy, 1904, 348 ff., of the same journal, e.
my
I
ours,
Mani
from Nippur, and we must which came to be
local use of that region,
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 Ssabisinus, 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
may
script of the
The a
local
our
of
history
century,
MONTGOMERY
A.
J.
which
by
carried
well
established.
35
the
to
third
What was
thus
be perpetuated as the literary instrument of the
to
a fate which has so often happened to various forms
sect,
now
back
thereby
was
it
of the Aramaic alphabet. in articles
is
script
time
came
script
Manichaean
ARAMAIC INCANTATION TEXTS.
have given further discussion of this matter Museum Journal and the Journal of the
I
in press for the
American Oriental Society.
It
be added that there are no Manichaean
may
traces in the bowls.
In the matter of orthoepy, while the forms without matres lectionis
abundantly appear also frequent,
e. g.
occurs at times
Aramaic
g.
in the
32: 4; and n for n
WvW>, KJD'N,
NDJns.
plural;
plcne writings are
etc.),
There
sopJTO, nrn, xob'n, NDNS, etc.
confusion of n and
the
and
texts
(e.
xsx^D,
Mandaic
:
n
,
characteristic
n for n in pivno 31
:
in the
nm
5,
38:
also
square
HTna
3,
pnnno'K and pnnmN 36: 5, TanrvN36: i. The same 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 in
the one by the other.
The
pronoun pbn 31:5, pn
37:
Seyame
extensive use of the
8,
in all plurals is to
the plural of the verb
e.
g. jvru
be noted
:
in the
31:6, the participle
etc.
B. The Language
The
dialect belongs
to the Edessene type; this
is
evident from the
forms of pronouns and verbs. But there is extensive corruption from the type of dialect which has been literarily preserved in the Mandaic. This appears, as
The 3rd
sing.
we have
masc. or
sons," 33: 13 (with
over n),
m^s?
phenomenon
fern, suffix to
Seyame), Rabbinic
similar
the
by, 34: 10; the verbal
Mandaic confusion of
a plural appears as
form
37: 10; the construct
e. g.
8,
etc.
We
n
and
n.
nj3, "his
single point
have observed the same
texts.
p^'yj
KT3
n;
same for "her sons" (with
Mandaisms we may note
the pronoun ni^'v, 37: 8; ,
in the
(with Scydthe), 37:
in the
For other
seen,
(from
:
the equivalence of
bby), 34: 10 (see
*?
my comment)
for NTJD, 34: 8, cf. sniB for KiniB; pans*
DiE>,
e.
g.
34:
6.
and ;
for
There are also some peculiar
UNIVERSITY MUSEUM.
36
forms,
e.
g. }'Dinn
unknown words suffix
:
Jim-m 34:
and Neo-Syriac.
34:
i,
s^ajn 4, is
BABYLONIAN SECTION.
KrmatfO 34:2, sti'DlD 35 (tiaflo'Aoi),
KTariDt,
not classical, but
In 33: 10 pspsst'
is
is
Afel
NJCm found
:
.
in
4; and a few rare or
The numeral with
the
Targumic, Palmyrene,
infinitive of ps:.
7-
A.
The
script of the
THE MANDAIC TEXTS Script
Mandaic bowls
in these bowls.
3
is
exactly similar to that of those
by Pognon. peculiarities of certain characters them from those in the MSS. of the fifteenth and following
centuries, as noted
The
is
The
published in facsimile distinguishing
and Orthoepy
by that scholar (Une incantation, 12
f.),
appear likewise
1
a large letter dropping
its
shaft obliquely below the line and
recovering itself by an up-stroke at an acute angle. 3 is a zigzag figure, or has an open, round flourish at the top. Following the traditions of the early alphabet
~\
and
n are
similar,
often indistinguishable; the former
tends to a smaller head and a square angle at the top, the latter to a curving form like the end of a loop. T is ligatecl at the top with the preceding letter,
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
is
vertical,
it is
sometimes
line,
similar to
In No. 39
in the
b
3
is
n appears
in a free curve.
Except that
the like similarity
has the primitive form of two strokes at
Palmyrene. an angle, but leaning backward, and so allowing of ligature to the
the foot.
The
left foot
of O projects
itself
is
D has the later form, similar to the Arabic
approximating the p. y No. 39 it drops below the
fuller,
is
left
obliquely in a straight line,
the extended stroke at the top distinguishes the character 39,
angular
a large letter rising well
we may compare
3;
in
from n
.
by and
In No.
with others, the body
generally an angle lying upon the line,
two rough curving lines. B has a large head, but does not drop below the line. V is not found in these but in
line, in
1
Compare now the early Mandaic amulet published by Lidzbarski in the de Vogue 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
BABYLONIAN SECTION.
appears as a closed figure, like a roundish Estrangelo
p
stroke failing to reach the upper line and curving back
distinction
The w
from D.
consists of
Hebrew
two rough
The D has
or below, or on opposite sides.
(which
suffixal n
I
represent by the
same character
literation) occurs at the beginning of No. 38, and
The
have always indicated the
I
distinction
bowls the distinction
is
appears
that
the
the
case
in
use of attaching
it,
T
,
.
similar
Pognon's
;
edition of the Ginza,
common
have followed the
I
Aramaic
the
often written
is
always appears as a separate word,
It
first part.
like the
known from
has the shape
Codex B of Petermann's
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
be asked
why
had survived
texts, as in the
1,
not as a ligature of
such a special sign should have been used.
a survival of the older
Aramaic
H
until
MSS., the
relative
,
when
but this does not prove that
The
H It
But
.
it
must
appears to be
would argue that the pronunciaIn these the formation of the Mandaic script. and
n
I
internal (e. g. after l)
=
1
a preceding vowel the vowel of the relative
acters
A
by n amulet in
stroke at the left hand
vertical
apparently in Lidzbarski's bowls.
"i;
trans-
generally preserved.
without attachment to the
by
my
in
then dropped by the
suffix
Lidzbarski's
in
peculiar sign for the relative.
MSS., except
tion di
is
;
uncertainty of
word.
top,
may perhaps be intended in one or two other cases in these Otherwise it cannot be distinguished from x however, following
the general practice
is
on
it
;
bowls.
as
lie
often the simple form of the
n.
The scribe
probably for
which
loops,
with the
p,
,
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
The
difficult
ligation
is
to ascertain
with which word they are to be
haphazard, there
is
no consistent attempt
at
consecutive chirography as in the later texts.
Apart from the bowl-inscriptions and Lidzbarski's amulets, all the Mandaic texts are preserved in late texts; the former are therefore important as the earliest monuments of the to
script.
In
14
I
give evidence
prove that the Nippur texts are to be dated circa 600 at that period then Mandaeans had elaborated their own alphabet with its peculiarities.
the
;
MONTGOMERY
J. A.
which
Investigations,
belief that for the
not
may
I
ARAMAIC INCANTATION TEXTS.
expatiate
39
on here, have led
me
to the
most part the Mandaic alphabet represents an early type
of the "Syriac" alphabets
indeed often
is
it
;
closely
connected with the
Palmy rene and Nabataean scripts. The sect itself must have arisen in the age when Gnosticism was rife in the Orient and before the domination of Christianity, and
we have
to
Compare the remarks on the Manichaean As Pognon says of his text from Bismaya,
age.
is
suppose that
identical with that of the
formal,
Kor6n;
was used 'Sir.
'Kt,
early developed
in
xmaj;,
the
first
"y\
the language of the bowls
The only
Ginza and Kulasta.
NV;
N'n;
own
6.
alphabet, 1
its
oriental sects of that
difference
the sparse or varying use of the matres lectionis.'
in
NDN'jrn,
it
wont of the various
peculiar calligraphy, after the
snonn,
;
we
may
where
KJVIBJ,
or second syllable or both
I
is
cite
later
:
x
actually find snnt,
4
B. The Language
We of
the
may
note the following syntactical peculiarity
anticipatory
particle
"I,
word of
without
the
following relative
way
E. g. 40: 3:
'3
nnB ns nn^JD
similar construction occurs through-
also a parallel instance in the Palestinian amulet
;
JAOS,
such a "construct"' form in n in the
A
B's granddaughter."
published by the writer in
it
n
apposition to the suffix.
in
out Nos. 21, 22, 23 (q. v.)
Was
suffix
the suffix itself creating a kind of construct case-ending, the
regimen being "the
pronominal
the apparent use
:
is
1911, see note there, p. 278.
used before a plural noun
of becoming a stereotyped case
:
In 40: 24
nnx'JKVn
rtJX'3'3.
?
Apart from the references to "Life," these bowls are not specifically Mandaic in religion. Pognon's bowls are much more colored with Mandaeism.
Under No.
compared
community
is
1 1
secondary
the
it
is
to
to be
the
Mandaeans got
observed that the Mandaic text there
Rabbinic their
texts; probably in the
magic
Nippur from the peoples of other
In Pognon's texts the spirit of the ancient Babylonian magic more appears strongly than in any other of the bowl-inscriptions. dialects.
*
* '
Une incantation, 13. Which Pognon strangely enough regards
as "errors."
Xoldeke's expert 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.
THE MAGIC OF THE TEXTS
III.
THE PURPOSE
8.
OF
THE INSCRIBED BOWLS few exceptions,
one very They spontaneously suggest the art of "bowl specialized form of magic. in various forms, is spread over the world, and which has magic," which,
The
bowls
incantation
with
belong,
to
a straight genealogy from Joseph's drinking cup to the spinster's teacup of our
own
1
day.
Ellis, the first
commentator on the bowls, advanced the
theory that, following an ancient and widespread therapeutic device, they were filled with a liquid which was drunk off by the patient who thus
absorbed the virtue of the generally given up.
Layard
written
charm.
2
This
explanation
objected that then the inscriptions
been
has
would have
been effaced by the liquid,' which argument, though repeated by subsequent scholars, is not conclusive, for the magic vessel may have been preserved as that they
itself
were used
a
permanent prophylactic. Layard himself thought and were charms for the dead,
in places of sepulture
apparently relating them to the utensils placed in primitive graves.
A
number of Pognon's bowls are in fact endorsed with xmap JT3T "for the cemetery,"* and Wohlstein's no. 2417 appears to be directed against ,
But the bowls
the ghosts of the dead.
houses, and in no case
Schwab argued
is
at
a bowl intended
Nippur were found for
the
service
of
for the hydromantic use of the bowls.
1
reference to Babylonian hydromancy,' and proceeds to quote a 1
'
Iv,
in ruined
the
dead.
He makes number of
Rodwell expatiates on this kind of magic, TSBA, ii, 114. Layard, Nineveh and Babylon, 511. Cf. R. C. Thompson, Semitic Magic, pp.
Ixi. * * ' *
Of.
cit.,
526.
Inscriptions mandaites, nos.
PSBA, Cf.
xii,
292
5, 7,
Hunger, "Becherwahrsagung
ische Studien,
etc.,
and
p. 3.
f.
bei d. Babyloniern,"
i.
(40)
1903 in Leip:iger Seinit-
J.
A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
41
Talmudic passages referring 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
affects to give
an oracle to men by
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
Oba)."
was Hyvernat however who
It
first,
from the
field
of Jewish
demonology, obtained the clue to the right interpretation of the practice we are considering." He refers to the Jewish legends of Solomon's magical ability to confine
lore of bottled
demons
in vases, etc., 10
up
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
mandaites, 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
ff.).
Pognon does not guarantee the them the theory
truths of these statements, but suggests in accordance with that the inverted bowls
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
were found upside down showing some of the bowls as
Pognon
in
I
was on the scene
and he gives a photograph He draws the same conclusion
the ground,""
in this position.
concerning the magical use of 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 I'WD
was the
byohl
f\iV3,
'^B'O
see above
3. *
ZA, viii, 325, quoting from the book Raziel, 32. Sur une vase judeo-babylonien, 137 f. 10 Comparing Thousand and One Nights, ed. Bulak, u *
Explorations, 447.
i,
15
(=
Burton's
tr.
i,
38).
>
UNIVERSITY MUSEUM.
42
KnK3
'Ji
'nil
spirits,"
that they are
"bound and sealed
in
each one of the four corners
This magical method in fact gives a special name to the KB^S, which literally means a "press." The same term
of the house.""
bowls;
PN^D= "covers to hold in sacred (accursed) etc. The same inscription announces to the 12
angels and evil
demons
pe>np
i>3!
BABYLONIAN SECTION.
called a
it is
opens as follows 'Ji 'Te6 pr6 pe>33T NKOO down pressed 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. n), etc. In a word we have to do
No.
appears in
"a press which
6,
which
:
is
;
with a species of sympathetic magic, the inverted bowls symbolizing and effecting the repression
and suppression of the
The quadruple use of of identical inscriptions, client.
e.
The four charms
cornerstones
evil spirits."
the bowls also explains the frequent recurrence
Nos. 21, 22, 23,
g.
thus
represented the
placed
In the Babylonian magic
we
all
made out
equidistant
of the house,
security
magical influence about the dwelling.'
at
same
for the
points,
formed a
which as of
circle
5
find a similar use of phylacteries buried
under the pavement of the house. Botta, Layard and George Smith discovered 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
also in line with the
form.
magic
16
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." 12
M i,
2,
See the commentary to the text. The binding at the four corners of
3,
the house appears also in Pognon, B, nos.
4, 24.,
14 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. 15 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,
See Fossey, La magie assyrienne, 114 37; Smith, Assyrian Discoveries, 78. a like Jewish and Christian use, see Reitzenstein, Poimandres, 30. 11
f.
ii,
For
Zimmern, Beitrdge z. Kenntniss d. bob. Religion, 169, no. 54, and cf. Thompson, Cf. the Semitic Magic, p. Ixiii, translating usurtu "circle" (Zimmern, "Gebilde"). charm with a circle made by a ring presented in the Papyrus Anastasi, Wessely, Vienna Denkschriften. hist-phil. Classe, xxxvi. 2, p. 34, and further PSBA, xiii, 165.
The
circle of the
magical seal possessed the same
efficacy.
J.
But there Babylonia. 1S
Thompson,
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
43
proof that the praxis of bowl magic existed in ancient
is
In
a
we
read a ban on an evil spirit: (a demon) "which roameth
of
passage
the
Utukki
magical
series
presented
loose in an upper chamber, with a bason (kakkultu) without opening
they cover
The
it."
indicated, without
The bowl
is
editor in his note has recognized the
comparing
to the later bowls.
it
by
may
form of magic
19
then primarily a domestic phylactery, to be classed with
the abundant forms of this species of magic, 20
An
exorcism given by Wessely wording of our texts that evil
from the papyri
exorcisms, hide not "in the earth,
"~*
the Jewish Mezuzoth.
g.
recalls
much
of the very
not injure the wearer of these
may
spirits
:
e.
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 6), in the beams and on the :
thresholds (e.g. 6: 4), frequently appears in our texts, as also in the Talmud, is
Especially spirits
(e. g.
the threshold
named
guarded against the intrusions of
as
The means of entrance
37: 2).
22
a Babylonian text: by gate, door, bolt,
and bolt and threshold are exorcised.
etc., lintels, 23
hinges, etc.;
The bedchamber
object of care, and the endorsement on No. 12, "of the refer to a bowl which
may
A
different
was deposited
application
of
published by Pognon, which were found inscribed
"for
the
cemetery"
(
in that
NTQp
JT3i).
practice of laying the graveyard ghosts. cate
inscriptions
were made
out,
some
" Devils and Evil Spirits of Babylonia, ii, I must leave it open whether the phrase
room of
is
found
I
am
hall,''
in the
bowls
them being many is This the worldwide
inclined to think that dupli-
the house and
for
special
the
of
a cemetery,
in
and door
the
is
apartment.
same magic
the
evil
are extravagantly detailed in
some for the
124.
"
D3 in B. Mef. 2Qb (= #//. 84b), variously spelt), is a reference to our magical art it could be translated "the cup of the sorcerers and not the cup of those who break 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 D3
I'llPCT
Si
(the
\
last
word
is
:
is
ground for divorce; M Denkschriften,
21
" is
Was
see Levy,
xlii,
2,
p.
Hwb.,
iv,
1513.
66.
there a duplicate buried in the house?
Jastrow, Religion Babyloniens
u.
Assyriens,
i,
377,
where the
given.
* E.
g. Tallquist,
Maqlu,
p. 93,
1.
10;
Thompson,
Devils,
ii,
123.
full
translation
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
44
graveyard
this
;
would explain the reference
house in Pognon, nos. I, 2, Wohlstein's bowl no. 2417
None
etc.
four corners of the
to the
of the Nippur bowls are so marked.
a detailed exorcism of ghosts.
is
But Nos. 13 and 28 pass from prophylactic to aggressive magic; they are love charms such as we meet in an early age only in the Greek world. I
leave their consideration to the commentary, and only note here that a
love
charm
is
as
much
a Karafiea^ or
magic, as a ban of evil
spirits.
to use the
defi.rio,
It is interesting to
words of
note
classical
Greek
the
that
charms for defining 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,
instrument, see
to fairly
in
any case invoked."
ND3 or soia, also occasionally njnDp
^-a/m^w, applied secondarily to a phylactery worn (V 5?Dp) ." For other terms applied to
pended or
The
were
that it
is
as
not sus-
a
magical
II.
tradition of this species of
modern
times.
In his
bowl-magic has lasted down into Islam,
Monument
arabes, persons ct
litres,
Paris,
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 1828,
and
collections
at the Vatican.
They
are talismans
(to quote one of the
bowls) against snakes, scorpions and dogs, against fever,' pangs of child* birth and maladies of nursing, enteric diseases, sorcery and dysentery. 2
They
are introduced "in the
(cf. the similar
formula
in
name
our
of the merciful and compassionate
texts, e. g. 3
:
God"
and note), and are elaborately
i
provided with quotations from the Koran and with references to holy n). One reference indicates that legend and the power of God (cf. they were inscribed at the propitious astrological moment,
This
is
in
Nashki.
31
below,
II.
the only literary reference to bowls of this character I have
been able to discover. Philadelphia
cf.
is
In the possession of the Hon.
a small, finely engraved brass
The
Mayer Sulzberger of bowl, with Koran quotations
text has been translated by Dr. B. B. Charles, Fellow of
E. g. the Cypriote charms published by Miss L. Macdonald, tablet, discussed in No. 28.
PSBA,
xiii,
159,
and the Hadrumetum 25
See Blau, Das altjiidische Zauberwesen, 87, and "Amulet" in Jewish Encyc. in Schwab L and Q charms against dog-bites, and a reference to scorpions found in Pognon B see Glossary C, J. v. 31pJ?
" So
is
;
.
J. A.
the University, follows
MONTGOMERY
who
has
ARAMAIC INCANTATION TEXTS. allowed
kindly
me
virtues; and
it
is
all
poisons,
and
in
it
are assembled tried
for the sting of the serpent and the scorpion, for fever,
for dysentery (?), for indigestion, for the
facial
present his rendering, as
:
"This blessed bowl wards off
colic,
to
45
mad
dog, for stomachache and
for headache and throbbing, for fever of the liver and spleen, for contortions,
for
lack
of
blood
(insufficient
blood
supply),
for
annulling magic, and for the eye and the sight, and for use in giving to drink of water or oil, or for harm to enemies and for poison in the conclave of (two) lands, when the imams of the religion and the orthodox caliphs are thereon agreed for the advantage of the Muslims."
Probably holds.
many such
phylacteries are to be found 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 personality
;
lost
is
in his
professional possession of occult powers which range far above personal limitations.
from
the age of our texts he had long been differentiated
By
the temple priest, or maintained connection with a cult only in out-of-the-
or
shrines
way
new theosophic
the
in
A
1
Hellenistic age.
circles that
sprang up in
the
few points however may be noted.
Several of the Nippur texts
2
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 Tradition from the Great Synagogue to later ages (see to No. 32).
Whether
this
authentic
magic
magical
tradition
be dubious;
may
3
concerning
but the case
is
illustrative of the
to appeal to ancient great masters of sorcery,
as though their full powers
have become the stock these quacks
We
were possessed.
references in the magical papyri to in trade
Aaron and 1
Nos.
8,
in
their
the
may compare
of their successors.
4
names
many
Solomon and the
The assumption of charm
which the
in
wand of Moses and shield of
the plate
David and the mitre
For the Babylonian asipu and masniasu, see Zimmern, Beitrage,
Semitic Magic, *
the seal of
tendency
such ancient masters, whose spells
magician thus introduces himself: "With the of
be
and to use
well illustrated by a Jewish mortuary
is
Joshua
venerable
the
91
;
Thompson,
21.
9,
17,
32, 33,
34.
*
For the Talmudic doctors and others who practised "legitimate" magic, see In 34: 2 the sorcerer claims to be a Blau, Das altjiidische, Zauberwesen, 23. "cousin" of Joshua and there is reference to his "house," i. e. school in 8: II. Compare the inherited magical powers of Choni the Circle-maker, Taan., igb, 23. *
See the
xxxvi,
2,
xxxvi and
list
37;
p.
xlii).
of
such
magical
authorities
in
Wessely, Vienna Denkschriften,
10 (I shall hereafter refer to these volumes simply as Also Apuleius gives a similar list, including Moses, xc, 100, 1. 10
cf. xlii,
2,
p.
see Abt, "Die Apologie des Apuleius," 244, in Dieterich and Wiinsch, Religionsgeschichtliche Versuche v. Vorarbeiten, iv, 2. (ed.
Helm),
(46)
A.
J.
MONTGOMERY
of the chief priest"
has
parallel in
its
perform
(I
this spell)
Hermes
created heaven and earth."
Prangin
if it is
way,
1.
my
is
strength
fire,
him
in
12 the authority of Prangin bar
:
the hazy past,
not a figment of
if
to be explained in the
same
not a misunderstanding of a Gnostic term, and so too
Bar-
in
1.
9
is
13, literally the 'son of the oracle-giver.'
two and instances
the latter
In 7
'The great Abbahu'
the imagination.
mestael in
charm
Palestinian
this
the Logos, and
some sorcerer of
exercised
is
and
;'
47
our text No. 2: "I Pabak come, clad in iron and
vested with garments of
who
ARAMAIC INCANTATION TEXTS.
have to do with men or
No.
in
divinities
19,
it
difficult to
is
sorcerer and the deity, as in the Hermetic identification of
Hermes' and
Acts
in the lively incident in
cases, e. g.
decide whether
we
was not drawn between the
the line
;
some
In
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
moon) has Nirig
has
:
"The
Shamash has
lord
sent me, Bel has
given
me
e.
g.
This
the
of
survival
52
said to
me
known old "Anu and Antu
well
ff:'
series,
i,
am
ordered,
I
sorcerers
Marduk
the lord of incantation has
I
my
is
Maklu
the
have commissioned me, Against the might of
against thee, Sina (the
commanded me, Nannai has
power."
Babylonian formulas,
me
sent
1.
I
go,
am
I
sent,
speak,
sent me." I
am
inclined to think that
some of the
texts,
especially
the
more
were written by lay people. The "word of power" had become the essential element (see n), and like a physician's prescription illiterate ones,
might be copied by anyone, or even invented
for along with the belief
For always goes a subconsciousness of its hocus-pocus. in in the 2 is a mutual charm which two No. men, instance, respective in
sorcery
halves
of
the
text,
exercise
each
his
powers for the other.
Are they
" For the identification with Moses cf. the Montgomery, JAOS, IQH, 272. Hermetic phrase, tyu ei/tt Mutxnfo, Wessely, xxxvi, 129, 1. 109 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. Gift., 6ga, "I am Papi Shila son of Sumka," cf. Blau, op. cit. 83. Also cf. 27 9 with 2 6. ;
:
:
'
Dieterich,
/.
c.
T
i,
Cf. the commission of the Old Testament prophets, Tallquist, p. 37. and the adoption of soothsaying formulas cf Num. 24 4 and Is. 50 4. ;
.
:
:
e.
g. Jer.
48
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
who
professional magicians or not rather laymen
defence
stronger
shoulder?
The
against
the
powers
of
evil
felt
they could
make
a
by standing shoulder to
texts are often indited in the first person,
e.
g.
Pognon 24;
No. 27 the clients of No. 7 appear as making the charm, and use the form of No. 2. But in general there is a breaking down of the distinction
in
between personalities in magic compare the Babylonian priest and suppliant appear to fuse in one another. ;
In
one
Wohlstein
place
calls
attention
to
in
rituals,
what appears
to be an
attestation of the incantation, inserted into the middle of the text."
obscure passage translated: "It
we
recognize
magical texts, '
ZA,
ix,
is
is
it
mis
jrjn*
correct for
here."
e. g.
36.
:
the
it
N3H
px ^ 3TO Kim
has been written for
me
NO'p
(or
'p
It
.
=
which
The
may
be
-
sjj'Dp?),
Cf. the attestations of the scribe in the Babylonian
Maklu
series.
io.
Most of
THE
CLIENTS
the inscriptions are of domestic character, being
for a married couple, their children, their house, etc.
Frequently
it is
the wife and mother
without reference to the husband. special
And
In
who
many
and
procures the charm, with or of the inscriptions there
against the evils that disturb the domestic sexual
intention
so No. 36 gives an exorcism for the bridal-chamber, No. 24
slay the
(
K33C"O JT3).
unborn babes
There
(e. g.
Nos. 36, 37), the charm
is
the children that shall be, as well as for those that are.
often It
a
is
life.
charm often
is
demons
frequent reference to the
is
is
The bed-chamber
woman.
for the safe delivery of a pregnant specified
made out
their property, cattle,
that
made out
would seem
for that
where women are concerned, the greater part of magic has to do with the The Lilis and Liliths which mysteries and maladies of the sexual life. predominate
in
the
demons are
of
categories
personifications of sexual
abnormalities.
At times
the idea of the family
include a large household
extended to a wider scope, so as to a good example from the long list of
is
No. 29 male names enumerated, some of them of foreigners, is
;
;
it
appears that the
charm was landlady of a lodging house. On the other hand sometimes a single individual feels that a whole bowl is
woman who
procured the
necessary for his client of
As
own
maladies
;
so in the case of the invalid
who
is
the
Schwab's bowl F.
must be exactly
the individuals
names, which
is
enlarged by the required
the father of the client.
1
specified
naming
In the Rabbinic texts
we have
a rich
of the mother,
we
find the
more
list
of
rarely
Aramaic names
1 Shabb. 66b KO'in tmvz 'J"JD hs: "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 Wunsch Antike Fluchtafeln (Lietzmann's Kleine Texte, no. 20), p. 9 for :
examples and literary references.
The
practice is
(49)
now
attributed
to
the original
UNIVERSITY MUSEUM.
50
BABYLONIAN SECTION.
Talmud, etc., Persian names, probably more frequent than the former, and but few typical Jewish names. In the Syriac and Mandaic texts the names are by a large majority Persian.' My texts contain one evidently Greek name, xanDDX, Astrobas, and a Christian name, anno J"Q, familiar in the
Martyrofilia
the former
;
Timotheos, the Pognon's. origin
cf
;
The
latter
Some .
paralleled in a text of Lidzbarski's by tvnNQ'B,
is
it^
by
KnayD, 'His-hope-in-Jesus' in a text of may be of Indian
of the names of obscure etymology
name Hinduitha.
the frequent
large proportion of
Persian names even in the Rabbinic texts
The argument
might lead us to think that the clients were non- Jewish.
Jews by no means stickled for their native have names, adopted foreign names with great avidity." And so in one family of nine souls the names are Persian, and only one son bears a Jewish name (No. 12). But as we shall have reason to conclude ( 15), the magic of our bowls is so eclectic that even a "Jewish"-Aramaic text is
somewhat
fallacious as the
in fact
seem
to
does not imply a Jewish exorcist, nor Jewish of
a
clientele
affinities
partly
Jewish,
its
have to think
non- Jewish, to which the religious
partly
is
also extended
beyond the actual house
inmates so as to include the whole property of the
are house and mansion general
We
of the magic were indifferent.
But the power of the charms and
clients.
(
property insurance, his
Not only
In like manner Greek phylacteries provide a general
WJp).
N. or M. or
client.
detailed, but also the cattle and possessions in
e.
g.
that the
demons
"shall not injure or
house or his vineyards or lands or
approach
4
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: 1 '
See Glossary
B
See Zunz. "Die
;
I.
also
Pognon, B,
Namen
d.
p. 97.
Juden," in his Gesammelte Abhandlungen,
ii.
4
Reitzenstein, Poimandres, 294; such 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.
THE
ii.
INCANTATIONS.
have discussed in
8 the particular praxis of our magic the inversion of the inscribed bowl. There remain for consideration many details, I
magic and even in our comparatively there are many phenomena which are suggestive links binding
for elaborateness field
simple it
is
characteristic of
with more complicated magical science.
Magic
two elements
consists of
:
the physical operation or praxis, and 1
word of power." the epesu "work" (also kikittu
the incantation, or to use the Egyptian term, "the
are distinguished in the Babylonian as
words which appear
the siptu,
"},
and
In the Greek
'
terms
the
rubrically in the magical texts.
They 1
for
the
are
practice
Ttpayua,
irpafa,
for
xp e iai ;
incantation
the
So in Latin facere is the word for the operation, and it has had an interesting history through factura, fattura, feitigo (Portuguese),
(iepof) Uyof.'
into fetich.
The same
and similar terms are found
distinction
Hebrew
root lay, "work, serve"" (late the practice. in
gods
4
common
It is the
1
Hence
Budge, Egyptian Magic, 26
II
ntry (cf. 14: i),
our magic.
nB>y)
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. I
in
E. g. in the Labartu texts,
For the
two words
first
f
the technical terms
snay ('abdda),
.
Myhrman, ZA,
xvi,
141.
see indexes in Wessely's
two volumes
in the
Denk-
Dieterich Abraxas, pp. 136, 160. All three words occur close schriften; for xp c a the Kno^B-K together in Dieterich's text p. 204 f. For referf (Dieterich, p. 136) 12. of our texts, see ~'
,
*
Cf.
epesu,
Latin,
etc.,
with
colo, its
A ,
cultus.
This Hebrew-Aramaic root is more religious than N. b. Arabic umra, used of the cult at Mecca,
idea of service.
Wellhausen, Skizzen, 4
=
iii,
165.
magical connotation of this root may exist in Is. 28: 2: nnsj imaj? najA is contrasted to the magic arts of the necromancers.
where the divine operation
(51)
UNIVERSITY MUSEUM.
52
BABYLONIAN SECTION.
('ubbada), tnuy, Kiayo (ma'bada), occurring frequently in the bowls, and in
such expressions as snay Nrray (9: 2), and inin Tajn Kiny.'
The spoken Word used
)
Krnp, once xnpn ^p
m
and also
in
magic
arts 6
exorcisms),
baptism, eucharist,
words came
The
also a
is
also
etc.,
;-//>/?/
(also
Christian liturgy (in
shall
see,
most of these
magic and were avoided by called a xn3TO and by the
XP. "mystery," 3:
very large number of terms
"words,"
,
the Greek
the
in
though as we
incantation as written
unique word dastabira* and
pb'O
=
16: 10,
to be regarded as part of black
our exorcists.
A
Nrte,
represented by
both
technically by ?.i?
is
i."
used to express different practices
is
and nuances of magic, but most of them only in the lists of dreaded black The 12), and hence they are avoided by our exorcists." magic (see exorcist gives himself none of the technical names, ei^N
|B>3,
is
;
NIV01O
a
ing verb
he speaks of his tnujj, but xnajJD
is
e.
g.
avoided.
from the roots His adjuration
the Babylonian mamitu, "ban," and he employs the correspondrlO a more frequent equivalent is yx> Afel. Once he uses ,
,
;
the root *|BN
:
KDn NBC"N3
XiS'^S, 2:
But
3.
his favorite terminology for
derived from IDS, "bind," exactly equivalent to the practice Also the Greek Karaieiv, Latin dcfigcrc; the charm is an tOD'S, XilD'S
his
own
is
.
synonymous
roots are used less frequently
:
"Mf, "it3p, ~\D\
1DD, 1VD, 133, nan.
The last root is used of magical practices in this sense in the Old Testa10 ment, where also the obscure ninoa, Eze. 13: 18, is probably from a Babylonian root of of magic
'
For
is
*
as prominent as in the western magic;
inaPSJ
Frankel, Z/4,
In the Babylonian the "binding" power
like import."
and the Syriac use
ix, 308.
A
see Noldeke, Z.
frequent attributive
is
f.
I cite
d. Keils.-forsch.,
I
See 32:
*
The
arts; see
view II
and
M'pn.
"1m Namen Jesu," p. 212: "Der Ausdruck KOT' e^o X!/v Our word nnp is the liturgical equivalent in the Syriac for
10
296,
iii,
After summing up the various terms used for exorcism Heitmtiller concludes,
in his
'
such passages as
4,
and Kent's discussion
original use of this
in
word (=
JAOS,
" AETV/ )
ist
iKiKal.tladai
TO
bvopa.
epiklesis.
1911, 359-
appears in
its
designation of black
12.
Cf. the
modern
fine distinctions
between magic, sorcery, witchcraft,
See Davies, Magic Divination and Demonology,
55, as against
in Journ. of Philology, xiv, 123.
Friedr. Delitzsch, in Baer
and
Delitzsch' text, p.
xiii.
W.
etc.
R. Smith's
J.
MONTGOMERY
A.
the Maklu-series
1.
iv,
9;
ARAMAIC INCANTATION TEXTS. which
66, in
vii,
this idea is
53
expressed by several
synonymous verbs.
The
roots
in, "prohibit," Din, "be in taboo," not? frequently appear. Also Dnn, Peal and Pael, is frequent Pa., "annul,"
5>t23,
"lay under ban,"
12
with the sense of
engraved on a
demons with the magic word or device
the
sealing
often with explicit mention of Solomon's Seal
seal
;
hence
Solomon (Hyv.), or the seal of the house 13 Most High (Hyv.). Our magicians will work only white magic, and their whole effort is for the 15 The great magician Joshua b. Perahia is NniDX," salus of their clients. the reference to the 70 seals of
of Enoch, 19:
17, the seals of the angels of the
=
an 8OT K'DK, "great healer," 17: 12 34: 2. In this prophylactic nature of the magic, our texts differ favorably from the western Karadeapoi and
The
defixiones.
incantations largely consist in the
monotonous
repetitions
of these equivalent roots.
As
to the praxis of our
to that presented in
was a new one (B.
8."
no. 24)
magic we have
little
information additional
From Pognon's texts we learn that the bowl and that the sorcerer sat upon an uncleft rock,
a survival of primitive religion."
The rude
figures
and designs which can hardly be said to adorn the They come down from the earlier and more
bowls are part of the praxis. realistic
in this
age when gods and demons were represented by simulacra and
wise were manipulated so as to do the sorcerer's
"
Stiibe explains the equivalent the horn of excommunication. 11
For sealing as equivalent
muller, op.
" is
cit, 143,
The charm
used
'llB'ty
in
his
text
to placing the magical
as
18
Most of
will.
denominative from
name on
the
1E1B"
the object, see Heit-
249, etc. itself
called an
is
in the papyri, e. g.
Wessely,
niD.
xlii, 31,
1.
Cf. the
New
Testament
a&t^eiv.
ourr/pia
341.
" This includes their ntlt (cf. "the defence, 8M1BO and supernatural arming panoply of God," Eph. 6: 13), and involves the breaking of counter charms and ,
wiles of the devils: ipy, fnt?, lett, TO, 'jcn, WB.IBT, etc.; ssvtt, "lay a spirit" In the Talmud 1B>B is the technical opposite to 1D; Blau, op. cit., 157.
" In No. 12 mentary. 11
And
Cf. the
"
Budge
B>33, etc.
see the comis a bit of rubric for forming a figure of an angel probably at end of No. 13 occurs an aphrodisiac recipe.
unhewn
;
altar,
Elworthy, The Evil Eye, 220
came
;
describes
how
Ex. 20:
25,
and for the primitive aversion
to iron, see
ff.
as far back as the third millennium in Egypt pictures magic of the dead (op. cit., 107).
to be used in place of material objects in the
UNIVERSITY MUSEUM.
54
figures represent the
TDX
demons, generally as bound and hobbled
words of the incantation."
to use the
etc.,
,
so represented,
e.
g.
BABYLONIAN SECTION.
No.
8,
e.
i.
Especially the
Some
3.
of the gruesome
demons
caterpillar-like designs are intended to "raise the hair" as did the 20
In one specimen, No. 15, the figure
mouth.
its tail in its
medium.
Hellenistic
This
is
Such a
Ptolemaic compilation,
21
is
is
the design of the serpent with
surely of Egyptian origin, doubtless through a figure
is
"Book of Apep," of
described in the
and prescriptions for drawing
are found in the Greek papyri.
22
Very common
a circle with a cross in it; or the circle
is
this
magical figure
so in the Syriac bowls
divided into segments with a
These signs probably represent the magical
cross in each.
are
but also there are masculine figures like the
military-looking demon, in Persian style, of No.
of elder Babylonia.
TJ"),
liliths
There
seal.
also occur rough rectangular figures divided into compartments, represent-
ing the walls of protection which magic casts about the client.
2*
Wessely
gives a facsimile of such a magical design:" a square within a square, the
former being divided into three compartments; I suppose after the plan of a double-walled and many-chambered castle, indicating the protective character 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.
28
"
Cf. the operation performed on the figure of the Labartu, Myhrman, op. cit., Palestine, see the figurettes found in the Seleucidan debris of Tell Sandahannah, in Bliss and Macalister, Excavations in Palestine, 154. For Egyptian usage,
For
150.
e.
Budge,
g. 20
op.
cit.,
Devils, tablet 16, and
*
83.
See the description
Budge,
op.
cit.,
ii,
in
Myhrman,
p.
148; also the seven evil Utukki,
Thompson,
p. 149.
79, 83.
a
Wessely, xlii, 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
presumably 23
24
For Ibid.
at
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 INCANTATION TEXTS.
MONTGOMERY
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.
2"
One
detail of universal
magic appears
in the praxis of our
So 6
assumption of a suitable season for the exorcism.
5
:
bowls
"this
:
the
:
day out
months, this year out of all years" cf. the mutilated (and probably misunderstood) form of this formula in 17: i. In Wohlstein 2422 a day Nisan i was is given: "If you come on the first of Nisan, go away," etc. of
all
;
an auspicious day for expelling demons;"
this
belief that the great turning points of the year,
was probably due to the the solstices and equinoxes
were times of supernatural determinations of human fate, when responsive action on the part of man was especially effective; in the Babylonian
was the day of Destinies, the Jewish New Year's day in Tishri has the same character, and compare the magic time of midsummer calendar Nisan
i
night and the Christmas
season
in
28
more modern
superstition.
In
old
Babylonia certain days were propitious for exorcism, and they are listed,
Surpu text, among them the 7th, I5th, iQth, 2Oth, 25th, We have fuller information of this notion from Egypt 3Oth, of the month. as personified, in a
2"
;
papyri are preserved giving
all
the days in the year according to their
character as propitious or unpropitious for magical
of
seasons
appears
"
Thompson,
fiijvas
Devils,
ff fa/vav,
Persian religion;
Wohlstein,
a
note the
I
of
continuators
those
apaf tf upuv,
<5p/c/fu
following: TOV(
iravraf
and instances pp. 23, in, 197. Compare the bunch of datepalm, pomegranate or tamarisk, in the
Eranische Alterthiimer,
Spiegel,
to
qutpaf ef faepav,
The same use
xlix,
p.
religious use of the barefma, a
draws attention "
papyri,
the numerous passages
Among
Egyptian magic. eviavrove ef eviavruv,
Hellenistic
the
in
30
rites.
iii,
571.
Thompson
in
his
note
our design.
p.
399,
with references.
See Carl Schmidt, Aberglaube des Mittehlters, 1884, 205
ff.
(on Die Tage-
wahlerei).
x
Zimmern,
tablet
Lucian, Philopseudes,
viii,
24
ff.
Cf. the exorcism of a
demon
at
full
moon,
in
16.
** Budge, op. cit., 224 ff. Gods of the Egyptians, ii, c. xix, for lists of the deities of times and seasons. The earliest appearance of this system among the Jews is ;
the angelic calendar system in Enoch, 82.
UNIVERSITY MUSEUM.
56
This
w
is
BABYLONIAN SECTION.
exactly the equivalent of the passage cited above,
w
pn Krm
6:5:
NQ1*
pnbia'D
pn
pn
N:TJ?I
'JTj;
finTWD, and there can be no reasonable doubt that we have here the
Knen TTV
pniwo *nn
pnbwo
So again
reminiscence of the Hellenistic formula. aiiiicpov
wipa,
iv ry
12
apn
At
up?.
least the later
in
with astrology; one Greek exorcism adjures "by the 3*
These references
the papyri
magical calendar
iv ry
:
connected
is
God who
has the
an appropriate magical time are power in our texts however quite conventional; we may judge that no horoscopes were cast by our sorcerers. of the hour."
to
But the praxis is a minor part of the bowl-magic. In this it differs from the Babylonian in which the praxis was primary, the texts being
The
illuminative of the action.
gravity I shall touch upon in is
almost the
all in all.
reasons for this shifting of the center of
In the bowls the incantation, the
15.
spell,
consisted in the utterance or writing of certain
It
phrases, words, syllables, which possessed in themselves a magic
power and the demons." This of use powers spells has gone so far that magic appears to have divorced itself from religion; the inversion of the bowl and the monotonously repeated declaration that to bind equally the favorable
demons are "bound,
the
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.*
3
This
may
genii,
the invocation of their
name
be specifically the Jewish deity,
e.
g.
securing
No.
14,
81
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 the verse is reminiscent of magical Note also the phrase, "in a good hour and a good and auspicious phraseology. ;
day," in the Paris Magical Papyrus, Ancient East, 251, 255).
=
11
Wessely, xxxvi,
upon " "
92,
1.
1932
1.
ff.
3000 (given by Deissmann, Light from the
xlii,
"this day" in the Babylonian exorcisms,
Wiinsch, Antike Fluchtafeln, no.
3,
1.
The conscious manipulation of words,
magical sense, appears in g: 5
* Even as
in earlier
tnagie assyrienne, 315.
=
32
:
42,
1.
e. g.
665 ff. N. B. the like stress laid 5r/>-series, iv, 1. 65.
20.
phrases, pronunciations to extract their
6.
times the images of the gods were used e. g. Fossey, La value of the use of the name in religious rites
The magical
;
MONTGOMERY
J. A.
name YHWH";
"in thy
or
ARAMAIC INCANTATION TEXTS. be quite indefinite as in the
may
it
57
O
introductory formula, "In thy name,
Lord of
recurrent
healings, great Healer of
love"; the same form also appears in the pagan text No. 19.
I
discuss
under No. 3 the origin of the phrase.
There
is
nothing
new
in
along with the appeal to some one of
while
polytheism,
even
30
the adjuration of
with
Name;"
many
the former
polytheistic
one true God,"
1.
17.
Noticeable
celestial beings into that
is
phase of divine personality.
we have
So Abraxas
had
is
a very ancient divine name, inherited
may be a Great Abbahu" may be
holy Agrabis"
perversion, 14
In y:
2.
9,
13).
kabbalistic
They may
may
be
but this illustrates
;
though probably here
from Egypt.
a magically deified sorcerer.
names which are invoked may be angels or gods (see
:
there
reference to "the
losing the religious
fallen,
invoked
its
or deities
the Jewish phase
from the invocation
the easy passage
of mere names or words
the arrant nominalism into which magic
is
adjurations
recognition of "God," as in the pagan text No. 19 with
of
angels
88
Of
this "the
as noted in 88
Many
(gematriac, etc.)
soon have worn
down
9,
"the
of the odd
names of
into unintel-
=
365 becomes D'313K (and other forms) 40 We have the without reminiscence of the numerical value of the letters. ligible
words
just as
A/tyaf
has been established in late years by a series of discussions from scholars working I name: K. Nyrop, Navnets magt ("the power of the name"), in various fields. F. v. Andrian in Corre1887, noted and analyzed by Giesebrecht (see below) ;
u. Urgeschichte, 109-127; F. Giesebrecht, Die alttestamentliche Schatzung des GottesW. Heitmiiller, ihre religionsgeschichtliche Grundlage, Konigsberg, 1901 Cf. also, on the use of the Jesu,' Gottingen, 1903 (especially Part II).
spondenzblatt xxvii (1896),
namens 'In
u.
Namen
d.
deutsch.
Gesellschaft
Anthropologie, Ethnologie
f.
;
name, Jacob, "Im Namen Gottes," Vierteljahrsschrift f. Bibelkunde, i i seq. (which I have not seen in full) Boehmer, Das biblische J. of the baptism formula) the origins 1898. (on philological Giessen, by W. Brandt, ""Ovofia en de doopsformule in het nieuwe testament," ;
;
(1903), Heft
'Im
Namen,' and an essay Theol.
Tijd-
schrift, 1891. **
87
For the adjuration of angels See
in
Judaism, see Heitmiiller, op.
cit.,
176
ff.
13.
"
According to Budge, Egyptian Magic, 180, originally the name of a form of the sungod; according to Wiedemann, Magie u. Zauberei (D. Alte Orient, vii, 4), p. 23, the Egyptians from of old worshipped as god "the Magical Formula."
"
Cf. the early and frequent use of the For Jesus as a sorcerer in the 13.
Acts 19:
" See Pognon,
Inscr. mand., 107.
name
Jesus in the papyri magic; and
Talmud, see Blau.
In 34: 19 he
is
op.
cit.
"mighty lord."
29.
cf.
UNIVERSITY MUSEUM.
58
same
BABYLONIAN SECTION.
names
unintelligent invocation of
the magical papyri,
in
e.
the
g.
exorcism "in the name of Abraham, Isaac, Jacob, Jesus Chrestos, Holy 41
This
Spirit."
charm from Hadrumetum
erotic
barbarous
spellings
specimens
of
43
It is
the
is
in
Jewish
patriarchs
its
A/ipaav,
:
say that the
present form with lapaa/i ."
lanov,
its
These are
pagan and Jewish elements, overlaid magic in this eclectic character of our texts, as in all sowith
Jewish magic, that they part company from the old Babylonian magic
called
and
for
eclectic
with Christian.
we can
not Jewish magic, any more than
is
relate themselves to occidental conjuration.
The
invocation of angelic names in Jewish magic
may
be regarded as
pagan invocation of many deities, and in part as invocation of the infinite (personified) phases and energies of the one God." Both Jewish and pagan magic agreed in requiring the accumulation in part the parallel to the
many names
of as
name exhaust
of the deity or
demon
as possible, for fear lest no one
gation of divine epithets in the Old Testament,
names
Allah,
if
are
similar
many
names of Marduk, the hundred names of 45 and also in the In the Babylonian magic
cases.
this practice
Egyptian
all
possible; the fifty
4'
the
as also in the Christian
back to the root-idea of the efficiency of a knowledge of
liturgy, goes
the
The aggre-
the potentiality of the spiritual being conjured.
names of
was
For Hellenic magic may be
established.
Hekate,
the
MY
exariKiot."
In
this
cited
accumulation
41
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, Poiitiandres, 293). 43
For the text and
literature see to
No.
28.
"
I suppose the formula read originally "in the name of the God of Abraham," See Heitmuller, op. cit., p. 180 for the invocation of the patriarchs, etc. Origen Cels, iv, 35 ) appears to admit its efficacy. :
etc.
(c.
44
Cf.
the Gaonic
maxim
independent of God, Blau, op. meral existence of the angels
many things in which the angels are with which contrast the notion of the epheproceed from the Dinur of God Weber, Jiid.
that there are cit.,
who
92
;
;
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
Moses, published by Gaster,
names
see the magical text,
1806.
45
Jastrow, Religion Babyloiiiens
" 47
Budge,
op.
cit.,
171.
Wiinsch. Ant. Fluchtafeln,
6.
u.
Assyriens,
i,
291.
The Sword of
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
59
of divine names there lurks the uncertainty whether they are names of one being, or, as so many potencies, names of as many beings. This confusion
the
in
appears
texts
parallel
under No.
n, where
second
the
(Myhrman's text) turns the three names of the Jewish God in the first into a polytheistic trinity. But except in the case of accumulated magical "barbarous names" of Greek magic, the Deity is not in our texts given many names; this is due to the fact that the reference to the syllables, the
Deity
not
is
much more than
However
a passing compliment.
of the demons must be exactly known, and especially receives an extravagant accumulation of designations
and the "Hekatian names" are showered upon names I refer to 12.
The use of
so-called kabbalistic
as potent charms,
are
names
may
The
explanation.
practice
is
magic," and hence
it
was
and
it
the Lilith
is
akin to Hekate
letters,"
in its lineal
reflected
to the
who
is
The
specific
For the demoniac
syllables,
phrases
roots of this usage
cases mostly defy
rare in Babylonian magic," but
in the sorcery of ancient Egypt"
names
she
her.
next claim our attention.
and the origin or etymology of
many,
;
the
is
common
descendant the Hellenistic
Jewish sorcery, the Talmud
abundantly illustrating the use of these barbarica onomata.'" One primitive source of this usage is the mystery which is thrown about magic rites "the ;
wizards that squeak and gibber"
(Is.
8: 19) are universal; the Babylonian
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, priest generally
;
which by psychological necessity would tend to even greater corruption. But magic is in its purpose a scientific exercise, and we must suppose that in general
something
intelligible
was once expressed by the now
" For the mysticism connected with Rhein. Mus.,
" see
A
Ivi,
case in
77,
"ABC
unintelligi-
letters see Dieterich's interesting discussion,
Denkmaler."
Myhrman, ZA,
xvi, 188
(cf.
Jastrow,
i,
339), for the text of which
15: 4.
K
Budge,
op.
cit., c.
5, e. g. p.
172.
See Heitmiiller, of. cit. 197 ff. Abt, Apuleius, 152. For the Ephesia gramniata, see Kuhnert, in Pauly-Wissowa, j. v. (the papers of Welcker in his Kleine Sclmften, iii, and of Wessely in Program of the Franz Joseph Gymn., Vienna, 1886, I have not seen). " Griinbaum, ZDMG, xxxi, 269 f. Blau, op. cit., 61 f. 51
;
;
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 5*
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
and the Hellenistic sorcerer
ritu
is
Said to alymTtafctv.
Some
of the phrases are
still
such as Bin, "quick" (off with
intelligible,
you), with abundant parallels in the Babylonian and the Greek magic (the 55
repeated Ta^),
also brief imperatives, as
nr,
Jfl,
or
from
nt,
yyt, etc.,
But the great majority of the forms are unintelligible. It is to be observed that raucous sounds, e. g. YP (has) and especially sibilants away."
"fly
are very
Pognon's texts
frequent; in
56
words.
May we compare
sorcery terms,
Many
Er6 and
&
(sh)
is
often inserted between
BTI3
?
such syllables or letters are surrogates for the divine
which especially on this word: the repeated times, in 31
:
So we
lent itself to this treatment." "',
nv,
irp,
Hebrew
the hissing implied by the ancient
nj?nx, 58
Or
etc.
N, == CPR^M ^X
'nx;
8 eight times.
In irvnn', 31
in
20: 2 :
6,
nirp,
find the changes
rung
used
like
abbreviations
it is
name
are
extravagantly repeated six
we have
a play on the three
vowels as in Greek magic.
Then
there enters in the use of the principle of Athbash, in
all
its
=
nirp. Such prima facie e. g. ]'SSD (Stiibe, 1. 66) in forms themselves became course of time perhaps unintelligible corrupted MS MS, PS PS, 14: 2, are from the former theme. Probably too the
various
forms,
;
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, 152.
55
See to 14: 4. M In our texts
" give a
cf. i:
13,
3:
5,
14:
2,
25:
5,
29:
10.
For extensive magical formulas based on the Name, list
see Nos.
3,
6,
31, 35.
I
of these terms at the end of Glossary A.
58
Cf. the introduction to Schwab's Dictionnaire d'angelologie; Blau, op. cit., 117-146. nirp cf. the SamarAgainst Jewish orthodox use, our texts do not hesitate to write itan usage. In one case it is vocalized in a proper name, rvaira'ia, 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/fr, etc.
MONTGOMERY
J. A.
principle of
61
name out
found
but also
Judaism,
Greeks.
The passage
in 9:
in the
be supposed,
59
61
of old standing
and current use of the
theosophy
which speaks of
f.
5
INCANTATION TEXTS.
may
(mathematical) gematria 60
in
-ARAMAIC
"letter out of letters,
of names, interpretation out of interpretation," doubtless refers
to the abstraction of such
In one case, 15: 4
For
hidden meanings and values out of words. occurs a rhyming "nonsense" couplet used with
f.,
passage there is one example Assonance of succeeding words is found, e. g. 35 5." Both assonance and rhyme are found in the western magic e. g. adam alam betur alam botum;" and magical intention.
this as noticed to the
the Assyrian magic.
in
:
;
opdu
voqpe
ftavflu
avpe ovpoe
Rhyme
appears in the lines
Kofrjpe
iravKtorq
64 <$
:
TOVTO
}'pa0f
:
f/f
65
Qvptrj/.,
do not find much proof of intentional misspelling; most of the apparent cases are cleared up on inspection of the text. In fact a good deal of care is exercised in this regard (n. b. a case in 4: 4), and erroneous I
letters or
words are often erased or repeated correctly;
in
form most of
the texts compare favorably with the magical papyri.
"
Schwab,
I
;
a case in
M Found by ancient "
No.
42.
tradition in Eliezer
=
318;
cf.
Gen. 15: 2 and 14:
Deissmann, Light from the Ancient Bast, 275; Wiinsch,
'*
The Talmudic shabriri briri riri ri is different word finally destroys the demon. " See Wessely, xlii, 13, from Marcellus, xxviii, 72. " =
op.
cit.,
in character;
14.
23.
the gradual
peeling off of the
Wessely,
xlii,
45,
1.
747,
1.
964.
M 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.
For assonance and rhyme in Greek magic, see Supplementband xix (1903), f. Heim, 544 ff. M. C. Sutphen, "Magic in Theokritos and Vergil," in the Studies in Honor of B. L. Gildersleeve (Baltimore, 1002), 318; Abt, Apologie d. Apuleius, 154. For Wessely, xxxvi, in Fleckeisen's
90, 1. 1814 Jahrbiicher
ff.
classische Philologie,
;
similar cases in our texts see 19: 18, 25:
5,
35:
5.
UNIVERSITY MUSEUM.
62
An
Word
important part of the
BABYLONIAN SECTION. of
Power
in
is
developed magic
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 K'Olp
runes,"
house
Early
in
These are "the ancient
themselves potent."
NTS?, of 32: 9."
amulets
have
found
been
quotations from the legend of Ura the pest-god
in ;"
Assyria
inscribed
with
and there are other traces
In the same way that myth in the Babylonian magic. Book of the Dead known as "The Chapters of the Coming
of the use of epic portion of the
Forth of the Day," largely consisting of myth, and the Legend of Ra and In the Greek magic we have Isis, were used in Egypt as magical texts." the prophylactic and divinatory use of the
Homeric
verses.
Nor were
the Jews behind their neighbors, with their fast fixed canon of sacred
The book
scripture.
of Deuteronomy ordered or at least suggested the
use of the weightiest "word"
Shema, as a phylactery
in the scriptures, the
on the hands and between the eyes (in place of totemistic
to be inscribed
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.
rebuke thee, Satan,"
Schwab,
G
f.
;
in
or the divine scolding of the evil
Zech. 3:2.
A
few of the bowls
H, K, O,
are
mostly or largely
4
(exterior),'
n.
55:
88
For 'V, cf. eirwAai carmina, incantamenta, etc. of occidental magic. use of the same root in Arabic 'If in Ju. 5 12 has this sense. ,
"
King, ZA, Magic, 83.
xi,
50; Fossey, op.
Cf. the
:
;
cit.,
105; Jastrow, op.
cit.
i,
285; Thompson, Sem.
70
Jastrow, op. 71
cit.,
i,
363.
and p. 141 for remarks on this magic. n See Heim, "Incantamenta magica graeca latina," in Fleckeisen's Jahrbiicher, as in n. 66 and Wessely, xlii, 2 ft. Budge,
op.
cit.
125, 137,
Cf. Eze. g: 4, Is. 44: 5, Gal. 6: 17, Rev. 13: 16 f., etc. The practice was continued into Talmudic times, Sabb. I2ob, etc.; see Blau, op. cit., 119. 74
PSBA,
xii,
327.
J. A.
MONTGOMERY
composed of scripture
Num.
6: 24
22:
E.r.
1
ff., Is.
Ps. 16:
f.,
6: 4 and Ps. 91, with the
G
the latter, etc.
We
verses.
find
i,
63
them the Aaronic
blessing,
contains the whole of Ps. 121,
17: 8, 32:
word of
first
in
K
44: 25, Cant. 3: 7;
Cant. 3: 7
8,
ARAMAIC INCANTATION TEXTS.
7.
O
an amalgam of Dt.
is
the former followed by the
first
of
reads Dt. 29: 22 and then reverses the order of the
But these genuinely Jewish effusions are exceptional, and may be The Nippur bowls are marked by their lack of comparatively late. words.
scriptural quotation
and reference.
Very frequent
Satan,"" at the end of the inscription.
thee,
words of the Shema, followed by Num. g is
of value as containing the root Biblical
Jewish magic.
:
~KXff,
"The Lord rebuke
is
No. 26 opens with the :
and of good magical tradition
is
(generally twice or thrice repeated), Selah," Halleluia.
used
Talmudic charms,
in
YHWH,
Sabaoth,
Yoma
e. g.
Amen, Amen,
843.
Selah."
:
first
23 and Zech. 3 2. Num. 9 23 a frequent and potent theme in :
the use of
These are also
"kanti, kanti, kaloros,
The magical
Amen
Yah, Yah,
Halleluia recalls the
These Jewish terms
probable use of Hallel-like forms in incantations."
are not found in the Mandaic texts, in which the sectarian doxology, "Life In the Greek papyri victorious" replaces them. apvv and aWetoma are
is
80
and we have a case of syncretism such as
frequent,
TO ak'kekovia. nal TO
But
evayychiov.*
this
:
this use of scripture is
not such as
we
" For
a^v
Kal
should expect to find from
even moderately versed in the Old Testament.
any Jew
^o/fytftvra r6
1
The
spelling
is
power approved by the Talmud, see Blau, 93 f., and his article "Amulets," in Jewish Encyc.; also Kayser, "Gebrauch 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 u. suditalienische Gebete, 69. op.
tit.,
70
biblical verses of prophylactic
f.,
" On this practice in Jewish magic, called JHBB, see Blau, op. cit., 85 the practice reversed the hostile charm. With the attempt at disguising the plain meaning, cf. the intentional confusion of lines in a Greek defixio, published in Wiinsch, Antike ;
Fluchtafeln, no.
"
A
4.
formula recommended
" This magical use of Selah of
the
word.
chretienne,
i,
It
"
E.
g.,
Ib. 66,
also
the Talmud, Berak.
cit.,
94
as Sa/lo
on
an
f.
both together, Wessely, 1.
31.
sa.
not, I think, noticed in the several
144.
Cf. Blau, op.
*
appears
in is
xlii, 28,
1.
279.
Abraxas gem,
modern
studies
Diet, d'archeologie
UNIVERSITY MUSEUM.
64
BABYLONIAN SECTION.
not Massoretic, the quotations are not exact.
82
There are but two references
supreme history of the Exodus, 14 2, 34 4, and the latter is In the Greek papyri there is far more citation of the sacred confused.
to
the
:
:
history; cf. the "Jewish" text of the Great Magical Papyrus at Paris, pub-
most recently by Deissmann.
lished
83
This contains a brief summary of
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.
Leviathan, Sodom, Gomorra"
4,
54:4,
etc.,
Adam
3,
fell
"the seal with which the
5,
sealed his son Seth," or "with which
also see 34: 4
Noah
sealed the ark"
;"
f.
sacred and
All
on Mt. Hermon, with which were charmed
which
"the seal
the Seven Stars and the Seven Signs"; 10: First
especially
"the spell of the sea and the spell
"the curse,
6,
myth and apocrypha,
to ancient
So 2:
in the citation of great spells.
legendary history
Babylonian epic literature
is
is
a
magically used,
So
the high priest of exorcism.
series
Ea
or
of
spells, just as
Marduk appearing
the as
Egypt the epic of the gods gives assurance of present magical help. "My two hands lie upon this child, the two hands of Isis lie upon him, even as Isis laid her two hands upon her son Horus."
Horus." derful
87
And
"O
Isis,
also in
me
save
.... even
as
thou
so in the Greek papyri the adjuration
works of the God of
Israel,
is
didst
save thy son
often by the won-
which are regarded as
spells
;
see the
great Magical Papyrus.
**
I
cannot agree with
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. scriptural quotation
;
".Light from the Ancient East, 250 "*
ff.
Talmudic charm against the toothache, Sabb. 673., in which portions of the pericope of the Bush were recited Blau, op. cit., 69. M "Man kann den Aberglauben der Kaiserzeit nicht in die verschiedenen Der Aberglaube ist Kategorieen heidnisch judisch und christlich einteilen seiner Natur nach synkretistisch" Deissmann, Bibelstudien, 25. * 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 alien Aegyptern, 1905, 22, 26. Cf. the
;
;
MONTGOMERY
J. A.
In this connection
may
ARAMAIC INCANTATION TEXTS.
65
be noted a few passages which appear to be
derived from apocryphal or kabbalistic 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
sit
and stand
in their place,
Annunaki
beneficent
lightning."
Apocalypse and the
the
8*
An
intent.
magical
and the praise of
later
blowing like the blast, lightening like These passages, reminiscent both
!
kabbalistic
with
literature, are recited
important part of magic was the epic of the god
compare the insertion of the Hermetic Koofioiroiia Leyden magical papyrus, and the epic of the attack of the rebel against the gods in the i6th tablet of the Utukku series. The story
in the spirits
his glory;
of the god's power or the praise of his glory were "words of power" against the fiends.
10
is a dreary monotony in these texts, yet much variation of After possibly an invocation, comes the name of the client and
There details.
family, and then the categories of detested
Names
various
the
in
which the
demons and
spells are invoked.
ills.
Then
Noticeable
frequent repetition of the same form, even three or more times
This insipid use has
3).
Wiinsch. op. repeated at the charm;
cit.,
least it is
its
nos. 3, 4,
parallel in the 5,
three times.
the
/3arro?.ojm
where with
slight
;
cf.
the
(e. g.
No.
the examples in
changes the exorcism
is
Multiplication increased the efficiency of
of the Gentiles (Mt. 6:7).
" Cf. the amulet celestial
Karatea/iot
follow is
But the
relig-
in Reitzenstein, Poimandres, 294, where the ranks of hierarchy are enumerated as standing by the great and lofty Deity.
the
*
Herodotus notices the use of a theogony or divine Dieterich, Abraxas, 182. history in the incantation of a magus (i, 132) see in general Conybeare, JQR ix, 93 f. ;
10
and for the western magic, Wiinsch, op. cit., 13. Scriptural and legendary narratives are found in the Syriac charms published by Gollancz, Actes du uime Congres International des Orientalistes, 1887, sect, iv, 77. Cf. also the similar Syriac charms published by W. H. Hazard in JAOS, xv (1893). 284
ff.
Cf.
Fossey,
op.
cit.,
96;
66
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
ious imaginativeness and poetic invention of the
ancient Babylonian and
Egyptian magic has disappeared. The spell, the <*>? ^
its
doors.
THE OBJECTS
12.
The magic of
the
dissertation on the rise is
fin
de
is
of too late
and spread of the
When
siecle.
bowls
OF EXORCISM; THE DEMONS, ETC. an age to require here a
belief in evil spirits.
Our
sorcery
the old-world religions began to decay, and the
gods that once were near to men disappeared which marked the passing of ancient tribe or
in the political convulsions 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 fears of men, came to occupy the center of the stage of the spiritual drama.
the spirits of
Nor
ill
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,
and antidotes against the great outfaith was boldly dualistic and
The Persian
overcoming the powers of ill. Jewish monotheism and the cardinal doctrine of the one God was saved by that
rites for
unfortunate, though possibly necessary, salvage from antique polytheism, in the
shape of angels and devils
than distant Deity.
1
The
who were
Christian Church
nearer and more real to
man
followed the tuition of her
mother and her pagan converts brought along with them the superstitions of the Graeco-Roman world; the doctrine of the Incarnation seemed to embodied demons, and diabolology entered into the formal 2 Christian theology to an extent unknown in official Judaism. entail the foil of
1
ff.,
Cf. Bousset, Die
326
Religion
des Judentums im neutestamentlichen Zeitalter, 313
ff.
'
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 hellenistischromische Kultur in ihren Beziehungen zu Judentum u. Christentum, 1907 for Jewish and Christian demonology, see n. 35 for literature. Reitzenstein,
;
;
(67)
UNIVERSITY MUSEUM.
68
Our magic
BABYLONIAN SECTION.
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 demonology, we 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.
have noticed above the magical efficacy ascribed to naming the names 3 Personal names for demons, it is true, of deities and demons ( n). I
are not very
common
"the Killer, the
they are generally epithets or generic terms,
;
Demon,
One
the Satan," etc.
class of
e.
g.
demons however
seems always to have enjoyed the privilege of a long list of names which it was the sorcerer's duty to know and to conjure. This is the female
demon
in
represented in the old Babylonian texts by the Labartu,
the
Greek by the Gello or Baskania. Our text Jewish by the Lilith, No. 42 is an exorcism of the evil Lilith and its virtue consists in the knowledge it gives of her many names I refer to that text for comparative in the
;
Likewise the Labartu has her six (seven?) names, which are to 4 We may also compare the accumulation of be carefully pronounced. details.
epithets attached to
process in the
demons
in 2: 2
names of Satan
in
f.,
8:
Rev. 9:
2,
24:
13, etc.,
and
recall a like
11, 12: 9, while Egyptian magic
amassed the names of the demon Apep." Also for further identiof the demons the names of their parents, or even granddams are
similarly fication 8
given,
for every specification enhances the
personal description exactly
whom
he
is
is
power of the name.
Also the
efficacious, for this indicates that the sorcerer
exorcising.
to almost epic tones, as in the
knows
Such magical descriptions sometimes rise of the Seven Spirits in the
delineation
Babylonian Utukki-series.'' A reminiscence of these hair-raising pictures appears in the Mandaic bowls published by Pognon and Lidzbarski, in which '
Cf. also Origen,
given by Conybeare, 4
cf.
C.
JQR,
Celsum, ix,
65
i,
24
f.,
v, 45
f.,
and the summary of
argument
See the opening of the Labartu texts as published by Myhrman, ZA, xvi, 154; on an amulet published by Weissbach, Bab. Miscellen, 44.
a similar text 5
his
f.
Budge, Egyptian Magic,
171.
6
See below under (i)b.
7
Thompson, Devils and Evil
Spirits of Babylonia,
i,
51.
MONTGOMERY
J. A.
the
hurtling,
ARAMAIC INCANTATION TEXTS.
fighting of
scolding,
the Lilith-witches
69
depicted in un-
is
our texts do not extend much beyond the mere registration of categories; this decadent sorcery made up for the lack
But
canny terms.
in general
of poetical imagination by a mathematical tabulation. to be
Superstition in order
comprehensive encyclopaedically accumulated all the terms of evil not all which new races and faiths ;
only the inherited demoniac categories, but
had to offer were gladly accepted. Hence in our texts the naming of the devils and ills results in the registration of an indefinite number of species.
An
analysis of our general category
namely: (i)
evil spirits, in the strict
may
start
from a threefold
division,
sense of the term, as personal beings;
(2) evil agencies, especially the species of black magic, which have been
almost personal existence;
into
potentized
natural
(3)
evils,
especially
physical maladies, but also such mental and moral affections as loss, shame,
which are regarded as instigated by demons, or as themselves with personality, although often the demoniac element is vague.
evils
etc.
This It
tique.
is
the order
we
appears
named (Utukki,
spirits are
crafts," then "sickness."
the Babylonian magic,
but here again various
find generally in
in the Babylonian,
human
we
8
etc.),
j/
fypiKTj
and
all celestial
This
is
list
fj
:"
r
M/hvfov
f/
aKa-Sapra
irvd'fiara,
amiavTri/ta irovr/pbv
g.
voaqpov
the natural order of the evolution of magic
then the opposition to mortals
maladies which
E.
La magie
11
fy
list,
QapftaKeia
fi
KtMpov
in
f/
f)
TV
).OV,
which are
:
first
the animistic
who have bound
the evil
more exact diagnosis of the At the end of the develop-
assyrienne, 161.
Surpu-series, v,
1.
55
ff.,
Zimmern, Beitrage
z.
Kenntniss
Religion, 23. 10
anevil
dreams, bans, witchcraft."
are specified in secular terms.
Fossey,
f/
flaaKavia.
t/
Compare a papyrus
of diseases.
malicious purpose, finally the
*
is
This order appears also on the whole in the Byzantine
spirits to their
'
it
then "the enchantments, sorceries, witch-
terrestial spirits, sins,
fear of demons,
And
more frequently those under (2) and (3) are paired, same order the bans (mamitu) and then the
vvptTtx;
rj
texts.
where the several
find the
ills.'
and so on with a
our present
g. in a text
All the three categories do not so often appear in
charms published by Vassiliev
e.
Anecdota graeco-byzantina, i, 332. Wessely, Vienna phil.-hist. Denkschriften, xxxvi,
81,
1.
1443.
d.
babylon.
UNIVERSITY MUSEUM.
70
ment
this last category
BABYLONIAN SECTION.
alone remain, as in the Babylonian medical
may
modern Jewish and Arabic charms.
texts or the
It
here be remarked
may
that the never-ending enlargement of categories of evil spirits, apart eclectic causes,
from
be due to Persian influence, although hardly any of
may
the details can be traced to that source.
(i) (a)
The most honorable
the ancient gods
and the
place in 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
The
and turned
into
of to-day.
Polytheism died hard.
in the
demons.
religion of yesterday
Old Testament, there survived the
Yahwe,
appear as lieutenants of
becomes the superstition
the
belief in the
D'fl^Kn 132
(Job,
disobedience and subject to divine wrath (Gen. 6:
y.
planetary spirits (Dt.
One God many deities who
Even with the triumph of the
8 [Greek],
Is.
24: 21
i
i),
Ps. 82), as the
ff.,
ff.),
as capable of
as angels,
a
more
thoroughgoing assimilation with monotheism, though the angels at first have an independence and sovereignty recalling the Sons of God (e. g. Dan. 10: 13, 21, and Satan), or finally as evil spirits. The supreme declaration of Second Isaiah that the gods are naught and nothing, unfortunately was not sustained, and even onetime beneficent gods, when banished, returned as is
demons found
demons ment of
to
vex the
Paul
in
:
classic expression of this
demonology
"the things which the Gentiles sacrifice, they sacrifice to
(Sat/tovioi;,')
this
A
faithful.
theory
and not
to
found
is
God"
in
planets have become the chief
(I Cor. 10: 20).,"
The
fullest develop-
Mandaism, where the ancient spirits of the devils. So also Mohammed reduced the
pagan gods to Jinns.
These discarded
deities
may
therefore head the
list
of evil potencies,
11
and temple-spirits all gods (S'n^K) and goddesses (WuonDjr)." The old proper shrine-spirits idol-spirits name of the goddess Istar had already in the Assyrian become a common
and so we
find in 38: 8:
and
"Charmed be
and
" So O'Ws Kpoaiarvf.lv 13
TO.
had become
6atfi6via
KOL
TO.
Scun&via
eiduAo
in
the
Septuagint,
(also Rev. 9- 20).
Cf. the Babylonian Hani limnuti.
and
cf.
Baruch 4: 7:
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
name of goddesses
in general
In the heathen text No. 19
(istarati) ."
learn of the sixty gods and the eighty goddesses is
number
a survival of the ancient sacred
the
number of Anu
feminine
15 ;
the "eighty"
swings (in the Syriac,
is
71
(1.
8)
;
we
the former figure
for the fulness of deity, hence
merely cumulative." Once the rare is found, used of a female
Pesh., etc.)
(Wohlstein, 24.17: 5)."
spirit
Probably it is under Mandaic influence that we find the planets regarded as baneful spirits n. b. the old myth of their fall cited in 4 6 :
;
and the charms against sun, moon, of Mandaic origin" see Pognon's be added from Ellis
may
i
3
:
stars, planets, list,
unlucky planet Mars, and
who
11D3N,
34:
Inscriptions Mandaites, 93
;
to these
Mandaic form of Nergal
VTJ, the 1'
For other demons
6.
here
is
=
transformed into an
the evil
20
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 as haunting them. " So Hani u. Also n. b. Ju. 2
21
Again the forceful protest of Second
istarati,
" For the survival of Keilschr.-forsch.,
Reisner,
222.
ii,
KAT,
this mystical
A
Beitriige), no. iv,
1.
number
of 50 gods
list
68
ff.,
viii,
is
no.
Hymnen,
Sumerisch-babylonische
(Zimmern,
Cf. Heb. ]NS mntrj?, Dt. 7:
180.
13,
etc.,
of ewes.
with Moore's comment.
13,
:
Isaiah, of Ps. 115,
I
Judaism, see Griinbaum, Zeits. f. given in one Babylonian hymn, see cf. the Sr/>M-series iv, 1. 152 ff. in
;
Sometimes the number alone
ff.
(6, 10,
60) sufficed by way of abbreviation Jastrow, Rel. Bab. u. Ass., i, 289. In No. 38 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. 15,
;
;
According to Pesah. nib, in
seq.,
a service tree near a city has not less than 60 demons
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
"
Vogue
(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 rh in Phoenician, see Baethgen, Beitriige, 58 f. I
nrftx
find
in
=
;
" a *"
See Brandt, Manddische Religion, Brandt,
For a
just cited,
1.
ib., 51,
list
247
" Cf. Origen,
199;
Mand.
43, n. 2.
.
Schriften, 184.
of these planetary spirits in the Mandaic
cf.
Lidzbarski's amulet
ff.
C.
vii, 35 and 64: the localities especially haunted by the shrines where they can enjoy the incense, blood, etc. Also
Celsum,
demons are temples and
UNIVERSITY MUSEUM.
72
BABYLONIAN SECTION.
the satire of Bel and the Dragon, had failed; there
and sanctuaries of the old
cults
bowls, as in the Mandaic books,
name
once the
24
and so as gods
in general
There are
'S
g.
we
by regarding the ekure as the
in general;
e.
Lidz., iv:
g.
number 60 shows, xmaj? nans, or nrma
read of "invocations of the gods,
,
'B,
of the upper, lower and middle regions.
=
much reduced eclectic
tWuAov
demons,
devils,
jonijtf
(cf.
and the goddesses.""
2*
In some of the
amulets,
spirits,
'ini 'Ttr
p. 75,
liliths,
lists ;
cf.
where
being thus
word by Gespensterf in the Levy time the word may have come to be identified with
both phantasm or ghost, and
,
DIE'S
translates the
in grade.
magic of the
Talmud
in the
the
=
naTiNE (once, in
appear rather far down; e. g. 5: 2, NTVJI 'El new Mandaic passage, quoted from the Ginza, in Pognon B,
they occur after
ekurru,
properly "images, idols," but used at large of gods
"npris),
5 e.
;
the
as
like character are the 26
Schwab Q:
the
rve>,
t
Of
19: 8)."
where
%
Kna'T NHiay
The word
in the
later superstition retained the idea
;
in the
Assyrian become applied to The temples themselves were personified and practically
gods of the temples,
they
religions.
was a virtue
the ekure appear in our
as established deities.
had already
for a temple
deities, ekurrati."
deified
23
So
There
idol.*
is
the distinction
the reality of oracles at those shrines is admitted, although explained Aboda Z. 553, cited by Joel, Der Aberglaube,
apologetically; see the argument in Cf. I Cor. 10: 28. i, p. 86. 22
"
Brandt, Hand. Schriften, 81. Delitzsch, Ass.
Hwb.,
21.
"
Beth-el Reisner, Sum.-bab. Hymnen, iv, 1. 165 Jastrow, op. cit., i, 282. appears in the same use in West Semitic: the god Bait-lie, 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
* For the form, 27
" 29
2:
7,
Lidz.
Pogn. B, no.
ZDMG,
4,
its
see Noldeke,
Wohls. 2422:
original sense,
Mand. Gram.,
e.
g.
Pognon, B, no.
5.
25, erd.
ix, 467, n. 5.
10
The Persian word was early introduced into the Occident. MS. and Symmachus's testimony (margin of Cod. Marchalianus) as gloss) translates the V!-6
found. (1892),
13.
25.
According to one iraraxpa
(+
ei6o/.a
8: 21, where the unintelligible varpia is generally See Nestle in Transactions of the IXth International Congress of Orientalists,
ii,
58.
of
Is.
MONTGOMERY
A.
J.
between male and female
'D
:
ARAMAIC INCANTATION TEXTS.
Nrronsi nans and
73
Kmpu pmana (Schwab
I).*"
am
I
sons
of 38
sna^riB
or the
inclined to associate with these patkaras the
where they are
40 19, and snsinD'j?. :
listed
between the xmaj?
The word would then mean
parik (the
82
:
8 and
xmay
"shrine-spirits" (Syriac p'rakka, 8'
The change of the another etymology may be proposed Ass. parakku).
modern Persian
and
vowel (a to t) is possible. But from the Persian pairika Pahlavi
first
=
These creatures are described as beau-
Peri).
connected with comets, and also according to de Harlez are companions of certain genii invoked by magicians. Philologically, this would be the most fitting etymology for our word; but its pretiful seductive witches, are
cedence
in the lists indicates
known
a higher rank than that assigned to the
little
(so Spiegel) and insignificant Pairikas.
For the used
like
(b)
I
gods also appears Nnyo .sniyo
false
WK, pass
etc. in the
now
"error,"
demons which immemorially had Like the utukki of the Babylonian groups, without personal distinction.
to those groups of
88
they mostly appear in tribal
Most constant among
=
Old Testament.
stood as the evil spirits par excellence. religion
(sing. 1JH3),
these classes are the
pH
expressed by "devils and demons," with as idea as these English words convey to us.
and
much The
pT'
or as D'HE'
,
which may be of a definite
little
occur in the Old
Testament, the word having an obscure history in connection with the
Assyrian sedu; u
function the
in
"IB*
is
the
In the later Jewish demonology the
sedu."
Babylonian sedu limnu, "evil p'tr
are the hobgoblins, the
*" With 'D =r a deity or demon, cf. the use of a-ijfia, "tomb," as grave-demon; so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note 2. Also in the Syriac nn'JJ, "shrine" comes to mean a god, a false god, and in Peshitto
of
I
Sa. 7: 3 translates
*
nnntS'jr.
In Islam the false gods were called asnam, "idolsj"
Noldeke, Gram. d. neu-syr. Sprache, i3
Cf.
113'M'Sn,
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
z.
sem. Religionsgeschichte,
ii,
131,
and
his
Hauck's RE*; H. Duhm, Die bosen Geister im Alien Testament,.
UNIVERSITY MUSEUM.
74
prevailing class of
demons
;
BABYLONIAN SECTION.
they are the
Peshitto returns to the Jewish term.
As Judaism KnsoJTt?
has M
-j:
,
feminine
its
In ii
i4.
:
=
5
of the Greek, for which the
Sain&vta
85
niTK>, so once
18: 4
=
Ellis
i,
we
=
find reference to the
Lidz.
5,
we
learn of a
"king of demons and devils," with which compare Asmodaeus, the king of 37 demons. But in these texts his name is given as N31J3, NJNTJUN,
the
which
is
plural
in the
found
text,
11.
In a broken text
deities.
name
19: 10 as
in
same
6,
13,
of an evil deity
no. 24,
(Pognon B.
In 29: 9 the sed'm are described as
(
b&on 13), while the
has evidently the meaning demons or
SO1D
'33,
1.
19), a
K'TBH K3^O occurs.
"sons of shadow,"
cf.
the
*i?B
of the Targum.
The
inherited a good
name from
=
the old
Aryan theology ( were in and came into Semitic the Persian gods), depotentized system, currency through the Mandaic and Syriac. (The word does not occur in p'T
3
Targums and Talmud. ") In the Peshitto use of the term it appears to apply to the demons of mental and moral disorders, thus indicating something distinct from the sedin."
The
or
"spirits"
both masc. and fern.)
49, 20;
logical
"evil 40
spirits"
form a
(
triad
njn
nn,
xnt"3 unn,
J"t^3
with the preceding species.
pnnLevy
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. " For these and the following demoniac species in Judaism, see Eisenmenger, Entdecktes Judentum, ii, 408 ft. Griinbaum, in his admirable "Beitrage z. vergleichenden Mythologie aus d. Hagada," in ZDMG, xxxi, Weber, Jiidische esp. 271 ff. p.
;
;
Edersheim, Life and Times of Jesus, ii, 759 ff. Blau, Das altjudische Zaubenvesen, 10 ff. Levy, ZDMG, ix, 482 T. Witton Davies, Magic, Divination, and Demonology among the Hebrews and their Neighbors (London, n. the art. "Demonology" in Jewish Encyc.; Conybeare, "Demonology of the New d.) Testament," JQR, viii, ix Everling, Die paulinische Angelologie u. Damonologie; also v. Baudissin and H. Duhm as cited above, note 34. Theologie,
p.
242
ff.
;
;
;
;
;
;
86
Cf. <5ai/wvef daifi6viooai, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1. 10. " Also simply the king, KaSo Eisenmenger, op. cit., ii, 422 (a tradition of the "Molek" of the Old Testament?). ,
"
According to Levy, not found
" Ace. Peshitto w. 40
to
Baudissin, op.
Kin
cit.,
.
Cf. Ellis 5: 4,
napai
-137.
in
131,
Jewish literature, op. cit., 488. Harclean version replaces
the
trwv 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 -nvti-^a-a -n-muipd or (
New
aKddapra of the
Testament, the equivalent of the Babylonian utiikki This development of nn we may trace in the Old Testament
liniiiHti.
where "a like the
spirit of evil," "the evil spirit," appears as an agent of Jahwe; Satan such potencies easily passed into malicious demons.
The Mazzikin which the general category for
These
devils,
-are
all
in
prominent
Jewish
where they are
lore,
demons," appear but seldom.
demons and
evil spirits in their juxtaposition recall the
several species so frequently enumerated in Babylonian demonology;
as listed
more than once
ckimmn,
labartu, labasu, ahhazit, followed
in the
the
Afa&/M-series,
registration of several categories there
A
exception), in definite character."
is
utukku,
sedu,
e.
g.
rabisu,
43
But beyond the by the liliths. no equivalence in name (with one
certain
amount of
distinction can be
drawn
in the Babylonian field, but in our texts no differentiation exists. Indeed the three species are rather tokens of the several sources of our
The only
Hebrew (nil), Babylonian (1^), Persian
the
particular magic,
reference to the "seven spirits" of Babylonian magic
is
(NTl). in con-
nection with the sr6a30 (see below).
But
the Liliths which enjoy the greatest individual vogue in our
is
it
Many
demonology. evil
spirits
are
of the charms culminate in that objective
most often merely
anonymous,
generical,
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. "
Opf.
dt., p. 482, p.
14.
The view
existed; see Justin Martyr, Apol,
i,
c.
and for
They may have been specialized as the For the
temptation (see Blau). Hauck's RE', vi, 12 f.
"
demons were ghosts of the dead indeed
that
18
relation
later
Judaism, Eisenmenger,
ii,
427.
of demoniac possession and moral \>nn and irvei'ftara see Baudissin in
spirits
of
,
So Weber, Blau.
" Tallquist,
Die
ass.
Beschworungsserie Maqlu, 1894, no.
i,
1.
136, v.
1.
77,
N. B.
just seven species. 44
For the
Thompson,
distinctions
Devils,
i,
between the Babylonian
xxiv, Semitic Magic,
I,
spirits, see
Fossey, op.
Jastrow, op.
cit., c.
2.
cit.,
i,
278;
UNIVERSITY MUSEUM.
76
The genus appears
BABYLONIAN SECTION.
Babylonian incantations, as masculine and
in the
The two former words lilit, along with an ardat lili." feminine, survived in Jewish demonology and both occur abundantly in our bowls, and
lilu
though the Lilm are only pendants to the Liliths. The origin of the word, whether Semitic from y*f "nightmare, nighthag," etc. with Schrader,
=
or from the Sumerian
et al.,
Halevy,
R. C. Thompson,"
lies
beyond
my
"storm," with Sayce," Zimmern,"
HI,
Probably as others have "night," may have had its
present scope.
W
suggested, the resemblance of Sumerian HI to
,
phantom of Lilith and her troop among Semitic-speaking would suggest that the prime connection is not etymological
part in shaping the
peoples
;
but
I
but semantic
lit
:
=
wind
=
nn
=
and
spirit ;" Lilis
Liliths are specialized
forms of prm." In the Babylonian the Lilith (ardat
men, and her realm
and
at childbirth,
Hence
in the
is
We
;
hence
the ghostly
women
paramour of
in their periods
maidens, children, are the special objects of her malice."
bowl
made out
inscriptions,
the peace of family it
the sexual sphere
is
is
lili)
most often
life,
in the
for the protection of
homes and
women
concerned,
name of
the
an amulet against these noxious spirits that is particularly desired. may say that the Lilis and Liliths are the demons of the family life.
Texts Nos.
i,
8,
6,
9,
n,
17,
be referred to especially for the
may
Liliths. They haunt the house, i 6, lurk in the arches and thresholds, 6 4, one dwells in the house concerned, 11:5. So in the Talmud they dwell in :
:
the
beams and 45
etc.,
crevices, the cesspools, etc.,
Ace. to Zimmern, KAT*, 459 xxxvii, Semitic Magic, p.
=
specialized
(e.
g.
marriageable)
" Hibbert Lectures, " n.
KAT,
48
4
460,
nn
in
lilith,
who
lilu.
regards
Better Thompson. (Devils, ardat lili as the more
the
hence the original of the Jewish
145.
if
Semitic,
from root
rtt, "be abundant, lascivious."
Job 4: 15; the wind-draught easily passes into a ghost.
M The single appearance of
Lilith in the
Old Testament,
more primitive stage of the
Is.
fable than the Babylonian Liliths. the spirits haunting waste ruins. 51
Lilith.
7.
Semitic Magic, 66: Cf.
paramour of
65),
i,
even as in Greek magic demons
See Thompson,
/.
c.
et seq.,
who
discusses the
34:
14,
She
is
represents a just one of
demonology of marriages with
Jinns, etc. 52
evil
Jewish Encyc., iv, 5i6b. In 29: 6 f. (cf. 1. 9) occurs TB3i and the decent lilith"; this recalls the good demons of Jewish
nB"2 lore,
wvW, 1<31B
"the J'TB
1
,
MONTGOMERY
J. A.
are given the like habitat."
spring with
human
folks,
and men by
night.
Hence
ARAMAIC INCANTATION TEXTS.
In No.
77
they are described as generating off-
i
appearing as phantom the interesting
men and women
to
women
phenomenon of the magic get, di-
vorce-writ, by which the sorcerer, like a Jewish rabbi, separates these obscene
from their prey." Especially children as the detested offspring of
do they vent their rage on
beings
throttle
and devour them, suck
The name
5).
the like fiendish character;
In
No.
the
ii
barrenness and abortion.
obscene Lilith
n
for one of these demons, in No. 36,
of Murderess," and "strangler."
dren."
human wedlock;
their blood (e. g.
:
is
8,
little
they plague them, 18:
6,
36:
9,
Lidz.
"Murderess daughter
In the Jewish demonology the Liliths have
Bcmidbar Rabba 16
Lilith
associated
is
affirms that they kill chil-
with the personifications of
The
figure on No. 8 gives the picture of a typical she is depicted with loose tresses, one of the characteristics cf. 8: 3; cf. Nidda 2^0, Brub. loob. The later Lilith thus
;
of the species,
partakes of the nature of the elder
lilit
and of the Labartu, the enemy of
children."
The
Liliths are intimately
the granddam's
names are
Wohlstein's text 2416
e.
given,
(=
Stiibe)
ways and
58
apparitions,
g.
Nos.
own and 8,
n.
a whole brood of
their parents', even
At
the beginning of
demons
is
named.
57
most exact
descriptions are given of
for the Liliths
were the most developed
Especially in the case of this species their foul
their
known,
products of the morbid imagination
of the barren or neurotic
woman,
Eisenmenger, ii, 431 f., and the good and bad sedu of the Babylonian also so the utukku, Fossey, of. cit., 449. " Wessely, xlii, 66, 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,
of-
cit.,
255.
But not
So
also
in
the
Testament of Solomon,
the Talmud, according to Griinbaum, Zeits.
ed. f.
226.
See Myhrman, ZA, xvi, 147
57
in
ff.
See Wohlstein's note; the mother's name '0', "little mother," throws light on a passage in Pesah. 1123. In general these names are epithetical; cf. the demon Ahriman bar Lilit, B. Bath. 733.
"
See above.
UNIVERSITY MUSEUM.
78
BABYLONIAN 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
A
mm
K131 xroa,
in the expressions
JvW>, 17:
further development of the Lilith
the descriptions of the species in the
is
3,
27:
her assimilation with the witch
Mandaic bowls
scenes of the witches' nights which are the theme of
The
Lilith
epithets
is
the Baskania,
e.
(i.
"cursing," and "undoing,"
7.
recall the
still
existent folklore.
The
witchery) of the Greek charms." e. g.
;
uncanny
34: 13, belong to this
phase of the
Lilith-idea.
Very
the similarity of the Semitic Lilith, and in course
is
interesting
of time her assimilation to the psychological horrors which haunted elsewhere, especially to the identical forms in the refer to the Lamia,'
men
Graeco-Roman demon-
2
the Empusa, the Gello," the Marmolyke and Gorgons, and the incubi and succubae." In connection with the text No. 42 which presents the legend of the Lilith-witch, I take occasion to I
ology.
forms of
present the parallel
This developed myth
world.
this is
conception as
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, see Abhandhtngen of the Saxon Academy of Sciences, vol.
(1900). 60
"evil
ekimmu
harbi, Maklu-series iv, 1. 22 (Tallquist, p. 66), and the exorcism, to thy desert," Thompson, Devils, i, 152, ii, 26; cf. i, 167, 191 ff. The of the demons into the desert and mountains (cf. Mt. 12: 43) is frequent in
Cf.
spirit
banning the magical papyri,
an amulet published by Reitzenstein, Poimandres, 294: nal exe'toe Qvyafievtiqaere 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, Mt. 8: 28, etc. Iva
airfh&qre
81
62
63
"
No.
iv
e.
in
g.
aypioif
dpeatv
See at length under No.
Daremberg and
42.
Saglio, Dictionnaire,
Pauly-Wissowa, RE,
For Gello as a
.
s.
s.
v.
v.
lilith-name and as probably equal to Ass. gallu, see notes to
42.
M
For the incubi see Roscher, Ephialtes,
60.
The
special
demon which
is
the
of this classic treatise corresponds to the male Lili of our texts, but his vogue is far more extended. He is in form goat, satyr, faun, etc., a rural as well as a domestic terror. subject
A
long
MONTGOMERY
A.
J.
list
demons
of species of
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 or
f^SSO
are spoken of as the "seven 'D of night and day," 16: Spirits of Babylonian mythology."
79
Once they
xrfoaD.
Seven
recalling the
7,
from
Stiibe (p. 59) suggests derivation
733, "bind," and incantations. seize,"
i.
e.
Myhrmann (p. 350) compares Assyrian kabalu used in venture to suggest metaplasis with the Syriac 13^, "hold, "take demoniac possession of," so that we may compare this I
1
Cf. Karafa/ipAvetv Mk. g: 18, and the species with the Babylonian ahazzu." terms Kart^fDoi and KO.TOXOI. indicative of supernatural possession. }
There are the
69
who
evil angels,
are called
pC5>Hp
=
sacri, in
of the
tbs^D MXI
The word
operations.
as
ayye/.oi
the Great
37
,
appears
Name
:
is
appears in 3
6,
:
"The Satan" appears and Rabbinic" and Arabic
which angels were bound to
used of pagan
the papyri.
in
in
rites
8,
71
angel of death
" Cf. Thompson, Semitic Magic, " etc.
i
who
;
the
read
hellish
even
shudders at
F.
also "the Satans," as in is
:
deities in 36: 5 (cf. 19: 13),
The
Schwab
There
lore.
4
We
"angels of wrath and the angels of the house of assembly."
7) and
Enoch (40:
no amplification of the doctrine of
47.
Ibid., p. 43,
**
See Tambornino,
69
word
the
De
antique daemonismo, 56.
Cf. Mt. 25: 41, Rev. 12:
7,
in this sense in I Cor.
"the devil and his angels," and the absolute use of Blau 10, with reference to the myth in Gen. 6.
n:
notes, without citation, an evil spirit
Jiidische Eschatologie,
in
Bnpn
nil,
p.
10,
n.
2.
For
evil angels,
see Volz,
23.
Wohlstein 2422. The editor makes no comment on this or the parallel phrase The 7: KnB"33 Iran no'X. 'ID'K evidently equals '3So (see below, note 112).
1.
"house of assembly" recalls the ancient Semitic idea of the 1J?10 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 iii, and other reff., in Eisenmenger, of. cit., ii, 438.) avvayayri, eKi&iiaia, 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, op. cit., 295, top 6pKt^a vft&e TO hanfata tgf/KovTa :
JTveifftaTa
"
TJjc
fKK^Tjfflac
irovqpov.
E. g. Dieterich, Abraxas, 192,
inscription cited by
n
rov
Debarim
R.,
Jud. Theol., 253.
Cumont c.
11:
1.
10; so also in the
Oriental Religions,
"Sammael
n. 38, p.
the head of
all
LXX,
e. g.
Ps. 06:
7,
and an
266: diis angelis.
the Satans," quoted by Weber,
UNIVERSITY MUSEUM.
80
Once with
the individual Satan.
BABYLONIAN SECTION.
the Satans
(35
:
4) are associated the
KO'BID and i6i3xn, the former a class of seducing spirits (metaplasm of
V
NBD
?),'"
the latter the almost unique Semitic transliteration of
In 2: 3 are mentioned the
The Syriac
uai^jni
Np't is a
meteor, blast of wind,
of
the
sakiku,
D < Tj>B>
Satyrs,
,
appear once, 5
the
Old Testament."
title
of Satan &peMt
t
etc.
as :
a
J'p'to.
in the
;
The Mandaic has
"blast,"
The Rabbinic and
Mandaic
it
has the more
inherited an old Babylonian
The
demon, and then death-demon.
4, a reminiscence, as the form shows, of
pint?
of Schwab
G
in Epistle of
Barnabas, 4:
9.
The
<*i/?o;w.
the Fiends and Foes.
appear in association with the
pp'T"
general sense of a plague." idea
'JD,
In Hyvernat's text occurs the phrase
are black devils;
tttchtn
the
cf.
WJ, which Griinbaum
78
most plausibly translates "the Jinn of Solomon." The word would then be one of a few terms in our texts which suggest Arabic connections (see But the reserve is to be made that, as Noldeke tBTOTt?, PP't?, below). maintained, the root
common-Semitic, and the spread of the word
is
well have antedated the
Muslim Conquest.
We
may compare
may
the god
Gennaios cited by Cumont in Pauly-Wissowa, vii, 1174. The &1JJ of 37 6 is to be explained from the Mandaic K13U (Syriac K1U Arabic fund), :
"troop"
molest
devils
;
their
victims
in
bands,
cf.
the
name "Legion"
assumed by the demoniac in the Gospel, and the "tribes" demons in 38: 6; also cf. 13: I.
73
" 15
"
Cf.
Tim.
i
4.
i,
"seducing
So probably read forj'pp Norberg, Lexidion,
spirits
and doctrines of
in Hyvernat,
1.
(
Nn3lie>)
of
devils."
4; in 19: 13,
55.
voc., cf. the sunu zikiku, "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. 77 But the idea of the hairy goatlike demon which obsesses its victim with
Muss-Arnolt, Diet., ad
son, Devils,
ii,
4.
1.
27.
mischievous or obscene purpose is universal. Cf. the Arabic ifrit, asabb, with the same root-meaning; Wellhausen, Reste des arabischen Heidcntums, 135; Baudissin, The same phenomenon is abundantly vouched for in the Greek Studien, i, 136. demonology see Roscher, Efliialtes, 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 ;
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.
In
15:
sure
in
6
MONTGOMERY
and
Myhrman
variant to
my SOW
the root
onomatopoetic
is
is
,
ARAMAIC INCANTATION TEXTS. 2
1.
are
found the pIT.
The second
D'Jn
bV
and English ''howl" and "roar"), con-
1
(cf.
,
is
;
but in the Targums
the uncanny creatures
,
jackal,
translating
was rather
1
text; Jastrow's and Levy's lexicons give the word as a "ostrich," but doubtless the former is the correct spelling ;'"
noting a howling creature and was applied to the ostrich (see Jastrow)
81
D'in.
it
so the Tosefta
Hebrew
generally translates the
typical of desolation.
N11T
But the Rabbinic references indicate that
a fabulous than a zoological species, akin to the
and vampires that haunt
D"V,
In the Syriac,
ruins,
and
this
liliths,
it
satyrs
connotation appears in the Syro-
Is. 34: 17. translating tVTV by tniT while Symmachus gives This equation gives the key to our present word. The Babylonians 80 * represented their demons in uncouth shapes of birds and animals.
hexaplar to
,
'./"'
Besides the use of certain generic terms, such as XQVy, "oppressors," there remain several rare or obscure species: the '3Db, also 'QXab, probably
"undoer"
for battala,
metaplastic
;
the
NJKO^ (alongside
KJKDD) No.
probably from root Cl^ "curse,"" or a form of the Targumic
demon."
The
pt3BB> in
Hyvernat,
1.
the Arabic sifut, species daemonis, (see
p.
For the
80).
'D'3,
3, is
for which
Griinbaum
probably to be read
KJVatsn, corresponding to the Arabic ghul
tentized deity.
K
Some
221)
(p.
ptDDB*,
20,
"shadecites
"plagues"
possibly "familiar spirits," see to 6: 2.
Some can
There are also names of individual demons. the
Xit'tS.
are recognizable epithets
be identified
(see to 8: 2) :
8H3K 3
:
2,
;
:
10 a depo-
wane
37
:
10,
Others defy etymology: f|ipmpnE'N Pogn. B, npon 34: 10 for a possible interpretation), Enn 3: 2, JVjnon Schw. G.Long lists of
nne> Schw. F. (q. v.
such obscure names are found in Schwab
"
form *
this
;
F
and
G
;
these are probably on a
According to Jastrow, Lagarde's editions of the Targums have everywhere 1'SlS' appears as a variant in one place.
this
See Field's Hexapla. N. B. the interpretations of the uncanny creatures in passage as demons by both the Greek and the Targum.
** 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 'Til at end of Schw. G may be the one or the other word. ;
"
Cf. the Syriac ttiixv.
" Stiibe,
1.
4.
See Pognon, Inscriptions semitiques, 82; Clay, Amurru,
162.
UNIVERSITY MUSEUM.
82
BABYLONIAN SECTION.
par with the mystical names of the angels (see 13)." Finally we may the for note blanket- formulas demons who are named and who are not
named, and which have
their parallel in the Babylonian,"
and
Greek
in the
magic."
There are comparatively few certain references etc.,
in
as spirits of the dead,
No. 39: "charmed the
charmed the niece;
One
to ghosts; the
case in point
that appears to her ....
is
pnn, found
some shape]
[in
;
[the shape of ?] Tata her the defiling ghosts, xnsioi, that have entered, which
that appears to her in ....
lilith
charmed
may
lilith
include them."
all
dreams of nights and visions of day." Here a definite ghostly apparition is really a diabolic delusion. Also Nos. 20, 25 contain general charms against ghosts. One technical term for ghost possibly apappear to her in
The
pears, VBfJyp (see to 8: 2}.
and
last
of Wohlstein's series, 2422, appears
an interesting example of necromantic Familiar names are given to the spirits and they are cajoled to do no spell. harm. Also in Wohlstein, no. 2422 appears the 1JVD soa'p JTO nn. to be directed against ghosts
is
m
There
is
constant reference to dreams
(Kob'n
and apparitions
)
(
xrnoi,
which are the milieu of demoniac and ghostly apparitions, cf 7 13; hence U5W 'Pi "disturbing dreams," in which phrase the noun is a category of evil spirits. We have such a compractically personified
KJ'Tn ) ,"
.
:
,
NWni
bination as:
of
conceptions
the
Pognon does not
Kntoun night
explain,
is
trntnn (cf.
D^n
(Pognon A), in
Syriac)
in
the
;
which
'in are
second
impure
word, which
doubtless the Talmudic "mtr, "leaper," exactly
the Ephialtes of the Greeks, a kind of incubus."
This distinction of the
dream from ghost or demon represents a later psychology. dreams are frequent in the Greek papyri thus against
Charms
against
;
* This giving of iii,
names to demons may be in imitation of Persian Geiger and Kuhn, Grundriss d. iranischen Philologie, demon names.
unintelligible
see Jackson in 659, listing 54 individual
diabolology; *
Thompson, Devils, i, * E. g. iatfi6viav KCU pi) * For a typical
153.
bvofia&fievov
,
Pradel, Griech.
u. siidital.
Gebete, 22,
37-
" For oneirology in later Judaism, see Joel, Der Aberglaube, i, * See Roscher, Ephialtes, especially p. 48 f. for the etymology.
*
Wessely,
xlii,
1.
2.
Babylonian incantation against ghosts, see Thompson, Devils,
31, top.
103.
i,
J. A.
OF
QvfaiKTtjpiov
;i
Trdtfof
MONTGOMERY npof
mj/wzTO^Maf
ARAMAIC INCANTATION TEXTS.
another against enemies, robbers,
;
Trpof
iJaf'/iovaf,
etc.
^avraafiara,
and
f5/3ouf
Ttpbf
and
83
vdaav
v6aov
icai
^avraafiara ot*>jv.
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 2 spirits but counter magic' against the machinations of hostile sorcerers. Just so the Babylonian Ma&/M-series devotes the witch by
of destroying
itself to the rites
means of simulacra which are consumed in the
fire;
the
Greek magic has the same defensive purpose. The Mandaic texts recall somewhat of the ancient dread of witches with their description of those
uncanny and obscene persons, and, the
lilith
It
was most
named and
be
all
efficacious if the sorcerer
were known so that he could
him by casting upon him his malign Such a case appears in Schwab G;
the "tables turned" upon
for no curse "returns empty."
arts,
have noted above, the witch and
as I
are practically identified.
the evils that have fallen on the victim are bidden to fall on the head
KDK
of
"13
STD1S.
But examination of the name reveals that
it is
fictitious;
The writer of the bowl has satisfied his client by assuming that he knows the adverse sorcerer's name. It is nothing else than the legal "John Doe." In like manner, in Wohlstein 2416, all evil works, etc., are commanded to return NTD1K means "spellbinder" and SOX simply means "mother."
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
5wr/>M-series
illustrates the prophylactic practice; for instance, its third tablet" is con-
" /&., 42. **
/6., 64. Dream-magic was highly developed among the Greeks; we have charms for sending dreams, bveipo-rro/ivoi e. g. Dieterich, op. cit., 191, 1. 15. Magic is required as an antidote. Hence dreams are listed with other maleficent agencies, ,
e.
g.
:
*
*
irvebfiara
xftltvia,
a/iapriai,
6veipoi,
Probably technically expressed by
Zimmern, Beitrage,
13.
bpnot,
flaaitavia;
1'^3'p.
Wessely, xxxvi, 8l,
1.
8l.
84
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
cerned with breaking every possible kind of ban (mamit) that
may have
Hence a recurring phrase
befallen a person.
grief,
in the praxis of the fifth the curse, the ban, the pain, the misery, the sickness, the the sin, the misdeed, the impiety, the transgression, the sickness,
which
is
tablet:
"may
my
in
union of curses,
with evils of the
etc.
Accordingly we etc.
(+
penn
;
>.o}w
^a/j/MKOTnxm;
mp
(the singular
of maleficent magic,"
7
the
;
Unoi?,
prostitute, foetus, laborer, master
Christian equivalent of
This
in
the Babylonian magic
;
perhaps
NQ'in, which
its
abundant
5).""
parallel in
possible kinds and origins of curse are listed in
The unborn
child, naturally is
sister,
165 etc.,
regarded as homeless and
classed in the Babylonian magic
and following technical names for sorcery, see
II,
beginning.
Cf. the Latin equivalents, nefaria sacra, maleficia. artes nefandae, malae artes;
see Abt,
*
also
the third tablet of the Surpu-series, already
g.
miserable, hence a malignant wraith,
this
;
the Syriac
is
of father, mother, grandfather, grandmother, brother,
94
bpnoi
mother,
has defrauded him, brothers
in
posterity, infant."
;
icpn)
Pognon's Mandaic bowls,
cited,
all
4
There are the
the Babylonian, the
specified, e. g. no. 15: father,
who
:
or
ImK/.^actf
lines:
M * For
generally M
"sorceries," 39
perhaps also Ti^K (Wohlstein, 2426:
avd&e/ui,
e.
,
tfSpra.
'pi
the
prudent intention
10), the
bans and their originators has
listing of the
which
16:
"vows" and the
'HTJ, maleficent
this
arts,"
mamit of
especially
where the authors of these bans are
the frequent
in
mark here
they occur in our bowls.
xnnD
95
termed the
also
various terms or kinds of curses, the
of the Greek magic
"black
pna),"*
=
with the sense of poisoning, KJVip, "invocations."
flesh, just as
exorcism effected with
find
w"
payo,
against
We
body, be peeled off like this onion."
Die Apologie des Apuleius,
30.
But tyappaKov survived in a good sense in 7: 13. literature with magical tinge, e. g. in no. 30 of Bishop Serapion's prayers, "Thy name For an extensive discussion of the word, see be a $. for health and soundness."
So
in
the
also in
Syriac,
It is Abt, Apuleius, 112. formally impossible to distinguish between the words Cf. the use of the adjective "sorcerers" and "sorceries," except in the Mandaic.
tnin, 39: 6. * For these words see the convenient summary in T. W. Davies, Magic, Divination and Demonology among the Hebrews and their Neighbors, 44 ff. ** II. See above, Pognon was the first correctly to interpret this term, B, p. 19. * "
In 2
A
listed in
:
6
we
similar
find list
Hfimrw, snntr, Kni'M, used of the "white magician's"
in
Ellis 3
exorcism of the
=
evil eye.
Schwab
B.
own work.
In the later magic these classes are
MONTGOMERY
J. A.
as in the
Mandaic
or prostitute.
KHDI^
is
100
ARAMAIC INCANTATION TEXTS.
citation with the causes of ban,
The
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
malicious curse effected under foul auspices.
Then
85
there are the "names,"
and the
e. g.
16:
8.
1
KnTOie
1 ,
of hostile invocations,
1
"
pTO "words," curse formulas, including the informal imprecation. Compare "the evil word" of the witch in Babylonian magic,"" and the ,
current Babylonian phrase, "the evil mouth, the evil tongue, the evil
The Talmud has
"None open
the principle,
his
natural passage of thought the tongue and the
mouth
to Satan.""*
mouth come
in for
g.
By
a
exorcism,
"Bound and held be the mouth, and bound the tongue, of curses Bound be the tongue in its mouth, held be its lips, shaken .... the
e.
10*
lip."
:
teeth
1'
and stopped the ears of curses and invocations." The binding of the tongue is a frequent element in the Greek magic some thirty of the naradta/toi ;
in
Wiinsch's Appendix of defixiones to the Corpus Inscript. Attic, are for
binding this "unruly member."
10
Further objects of exorcism are the rites of maleficent cults; the
NmDSK
Ti, "mysteries," the
(Stube,
1.
sacramental
2) and noa (Wohlstein, "
A unique word in 2426: 5), enchantments effected by priests (pen). its use in the bowls is Kno^tc, found coupled with the above terms. Halevy 1
and Wohlstein a delivery to
10 *
compared form IV of the Arabic verb and rendered it as But it is to be compared with the Targumic lOptfK, used
evil.
100
Jastrow, op.
cit.,
i,
367, 373.
101
So the Greek Kartiieofiot and the Jewish "Folk Lore of Mossoul," PSBA, xxviii-ix. w * Cf. the names of Hecate in the Greek ,
Fluchtafeln, no. 1M
"*
See Jastrow, op.
cit.,
Fossey, op.
50,
"
cit.,
L
e.
Karaiea/toi,
g.
in
Thompson,
Wunsch, Antike
i,
285.
with citations.
Berak. iQa, 6oa, Ketub. 8b; see Joel, op.
charms
I.
*
and Blau,
collection of
cit.,
6i,,with Talmudic
Der Aberglaube,
i,
70 (but rationalizing),
instances.
:
dz.,
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 the heathen priest was, and at last appeared exclusively to be, a magician. On the second of Wiinsch's Fluchtafeln is the design of an altar. ;
"*
Comptes rendus, IV,
v,
292;
ZA,
viii,
336.
UNIVERSITY MUSEUM.
86
in Targ. Jer. to
found
is
part
and
it is
Lev. 8: 28,
in the
BABYLONIAN SECTION.
Mandaic system, where the
the exact equivalent of the Greek
the usual terms, the nD's,
112
the
=
sense of dedication,
etc., in
1n.
are the
N'JKO^B'
retenfr,
Its counter-
the (magic) rites.
"hyp, "countercharms," the
T#.OI, 111
Also
^O"p,
etc., all
"hidden arts"
with
are listed for exorcism.
More
NrnnD
obscure are the
(Ellis 3:
10)
=
which may be possibly compared the turns? of Schwab R, and Wohlstein, Also the snaip^ (once NnaipnC'X ) have aroused question. 2426: 6."'
Schwab proposed
"envisager," of
f\pB>,
the
evil
eye;
Lidzbarski, connect with the root "to knock", (cf. ii
IM
This meaning
6).
:
where
cited,
But from
its
magic
arts
cf
;
and
form
peculiar intensive
with
nection
Wohlstein,
used of a
Lilith,
corroborated by the amulet of Lidzbarski's just
is
parallel to X3in
it is
Stiibe,
*ipE>
.
N'ip(l.
I
n
+)
wasting and mishap.
word must have some con-
think the
modern
the
ff
knockings and
spiritualistic
rappings.
Probably the exorcism in the fragment published by Schwab, PSBA, 299, from sin and guilt (Knxt3n, KD'B'N), immediately after "arts" and
xii,
110
Brandt, Mand. Rel, 120, 170; Mand. Schr.,
Gram., 111
above.
p.
8,
n.
5,
36, n.
i;
Noldeke, Mand.
xxviii.
Stiibe (p. 37) first offered the explanation given Dieterich, Abraxas, 136. Pognon discusses an obscure phrase in his bowls JUKHD^BW '13'nB (B, p. 49),
translating "and their adherents." Lidzbarski treating the same phrase (Bph. i, 94) rightly takes exception to such a form and translates, "I deliver them," which is unsatisfactory. Probably our noun is to be understood here, reading the nominal suffix
for the verbal
11
fU
.
Our word may be
a translation of the Greek
Robertson Smith's note on the mystery idea involved have added the Hebrew O'D^B ), Rel. Sem., 80. but
n.
b.
rtterii;
aslama (he might
in
1
""
Noldeke,
7..
translated
KID'K,
f.
ii, 299, animadverting upon Hyvernat holds that Now the parallelism in always means "charm."
Keils.-forsch.,
"prince,
angel,"
Wohlstein 2422 between KJWJ3 wan >1D>K, 1. 7, and '3 'zi 3Sn, 1. 15 (see above, n. 70), appears to approve Hyvernat, while in the Talmud 'K "genius, angel" ', angel of nourishment). But Noldeke's etymology is doubtless right; (e. g. 'Jnm 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 Florilegium dedicated to de Vogue, p. 349, in 1. 29 f. (not understood by the editor cf. 1. 210), where Hibel
=
Ziwa
is
the
NBB-m
SIBJ, "the
True Charm";
genius "Great Mystery." "' Wohlstein: "bose Schickungen" sadaru, "write," of a written charm. "* hit,"
So
in a Babylonian text, of cit., 282.
Fossey, op.
;
or
demons
'i
it
:
=
may
KlB'p
be
=
1D'K.
related
"The man they
to
Cf. the
Mandaic
Assyrian sataru,
strike, the
women
they
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
87
M
"vows," with which compare the 55*2 DjrB'K in his text 18, is exercised against practices which magically placed "sin" on the shoulders of some innocent person.
Compare
of wickedness and is
its
the symbol in Zecharia's vision of the removal
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; so frequently in tablets 5
and 6 of the ^wr^M-series,
e. g. 5,
1.
77
where the summary
ff.,
is
made of
"the curse, the ban, the pain, the misery, the sickness, the ailment, the sin
misdeed
the
(ami),
the
(serti),
The above would be
(hititi)."
offence
(hablati),
the
transgression
the only case then of a sense of sin in
but from the point of view that the sin has been inspired by a demoniac force. Heitmuller pertinently remarks :"* "Die Siinde ist ein Art
our
texts,
And
Besessenheit." irvci'ftara
so sins are listed in the Greek objects of exorcism,
xd6via, afiapritu, ovcipoi,
The malice
(SWD =
e. g.
116
opuot, flaoiiaviat.
xnsOD") of Lidz. 4
is
the enmity which magic
could conjure up against an enemy, a dreaded means of revenge, and very frequent in ancient magic.
having this
specific object,"'
Compare the Jewish charms from Mossoul and for the Greek world the Cypriote leaden 11 '
by Miss L. MacDonald, in which the gods are constantly invoked to suppress the wrath and anger and power and might of the * A tablet to provoke such malice against an enemy is no. 2 adversary. tablets published
11
in Wiinsch's small collection.
summing up
120
The
or personification of
K"3
all this
b'D
or
kind of
Particularly dreaded were the material
pe3 ^n
evil
means of
which themselves came to be personified
into
evil
etc.,
is
a
potency. sorcery, amulets, etc., spirits.
frequent of these objects of exorcism are the noin (sing. stones, beads,
(30: 4)
The most
KmDin),
m
small
carried singly, or on strings and necklaces, primarily
used as amulets, but coming to possess at least in the Mandaic superstition *"
"' 117
m "' "* **
Op.
cit.,
307.
Wessely, xxxvi, 81,
Thompson, PSBA, Ib., xiii,
160.
Cf. the
charm
in
1.
1443
xxviii, 106, 108, etc.
Wessely,
See the editor's comment,
For
(the Paris Papyrus).
ff.
xlii,
p.
60
f.
8.
their character as spirits, see Noldeke,
Mand. Gram.,
76.
UNIVERSITY MUSEUM.
88
a baneful influence."
2
We
an opal to bring another
WViTt
'n
,
and we read of
charms" are exorcised
lace
NS'3
"pebble," Ellis 3:
,
might think of the manipulation
ill-luck
dead men's bones,
joints of
BABYLONIAN SECTION. of, for instance,
but probably the objects are more obscene,
;
Their standing epithet
etc.
their "tongue," in like
e. g. 2*
manner,*
n, would belong
"impious,"
The Nnpjy
2: 7
,
"neck-
m
also the
to the
is
(15:
pa'tf
same
class,
but
6, q. v.) it
is
;
prob-
ably to be read NDia.
The magic bowls themselves perhaps Ellis 34:
There
10.
x^toi
tstn
=
among
the evil influences
(7:
13,
,
and to the use of wax,
isrn, ii
are
and so the magic knots, ne
c."),
is
126
/.
(q. v.) circles.
trrp, both in 39: 7 (q. v.).
and the *ni of Pognon B, no.
The
'B'T
of 7: 13 (q.
v.*),
may
27,
The
be explained
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; El worthy, 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
21.
;
iBW
is also used of the joints of the the sappu of the ass as prescribed in the Labartu texts. With this cf. the prescription of parvum asini freni anulum in digito portandum, Cyranides ii, 15.
Thompson, Semitic Magic, vertebra
=
p. Ixiii.
In Syriac
Mely and Ruelle, Les lapidaires grecs, Paris, 1898, quoted by Tambornino, De 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 ff., etc. For the use of stones and bones as prophylactics against the evil eye, see Seligmann, Der base Blick, ii, 24, 141 ff. For Hellenistic references and bibliography, see Abt, Apuleius, 115. Buxtorf and Levy, in their dictionaries, s. v., and Griinbaum, ZDMG, xxxi, 263, understand these charms as
6,
ed.
ant.
;
pearls or corals. 121
Cf. the Ai'tfof fidyvt/f irviuv, see Abt, op. cit., 115, 121, and n. b. the baitulia described as ).i$oi l/j^v^oi by Philo of Byblos, Eusebius, Praep. evang., i, 6. '** Once, as though misunderstood, masculinized. 'p3N, 12. 9; also ttnpJN. 25
cit.,
For these
articles see Krauss,
Talmudische Archaologie,
i,
203
ff.
;
Blau, op.
91. **
For the Babylonian
ideas of the virtue of the circle, see above, 8. Choni, was called ^JlJ?Dn the circle-drawer, because
the famous rainmaker in the Talmud,
of his use of this device, Taanith cit-, i.
33,
orthodox.
3:8;
,
see Blau, op.
cit.,
33.
Choni was an Essene, but he appears to have stood
According to in
Joel, op.
good repute with the
J.
To
MONTGOMERY
A.
ARAMAIC INCANTATION TEXTS.
that very malignant potency, the Evil
of sorcery
there
in the later
magic of East and West
is
object of exorcism. is
30
3
:
f
.
:
looks
right
thinks
is
may Is.
comparatively
121
often the chief,
is
longest pertinent passage in the Nippur texts
man
or woman,
the
heart."
meant one who
12 '
the
By
the eye of contumely, the eye that word KtKDl Pognon, B, p. 41,
Or from its idea of "beckoning" be connected with the malicious "putting forth of the finger," e. g.
it
58: 9 and
cf.
casts the evil eye.
possibly
Code Hammurabi,
123.
128
right in
holding
that
from the western
acter
ment
not the sole
if
The
"the eye of into
endowment
Nature's
reference in the bowls, although
little it
Eye
89
among
the
Jews the
evil
Griinbaum
is
doubtless
eye was of a different char-
Jettatura, referring rather, as also in the
Old Testa-
(cf. also Aft. 20: 15), to the moral
forth
;
the evil eye
is
powers of envy, hatred, and so and moralized. Wellhausen also notes
rationalized
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 to the extent that the malady in question was personified as an evil spirit. It is a question
how
far
we have
in this
phenomenon
the survival of ancient animism which
peopled the universe with spirits good and
evil,
and how far
in the fin de
magic of these bowls we have the result of a (poetical?) personification of evil which comes to be taken as real by the superstitious mind.
siccle
The
ancient demonology survives but
free
and philosophic imagination."
it is reinforced by the hypostatizations and and personifications of the play fancy of the later mind, working sometimes in the field of a worse superstition, sometimes at the service of the 1
m For Talmudic m A Palestinian
In the Old Testament the
Word,
notions, see Blau, Zauberwesen, 152; Joel, Aberglaube,
i,
the
74.
amulet published by the writer in JAOS, 1911, 281: "from the his of women, men, virgins .... ailment and shame and spirit mother, father, eye
and demons." "*
" M1
ZDMG,
xxxi, 260
Reste arab. Held.,
f.
143.
Cf. the issue of the Platonic Ideas into the Gnostic Aeons.
UNIVERSITY MUSEUM.
90
Spirit of
Yahwe, even
ified; the evil spirit of
to
antagonistic
Greek
And
its
Sword (Am.
his
Yahwe Seven
g: 4,
Gen. 3: 24), are person-
cf.
becomes
(i Ki. 22)
sevenfold gift of
the
origin;
text, issues in the
BABYLONIAN SECTION.
in the
the
end an
Spirit
Spirits about the throne of
evil spirit
n,
2,
i
4.
in Is.
God, Rev.
:
Wheels and the Beasts that accompany God's 2 theophany came under the same treatment of mystical personification." It is a similar phenomenon that we find in the Testament of Solomon the so the Chariot and the
;
seven demons brought to book by Solomon give their names as "Deception,_ Strife, Battle," etc. or the thirty-six elements (oroixeia") are hypostatized
moral essences;
into
1
"
and
same manner the Church personified the
in the
Seven Deadly Sins, which the Protestant Spenser dramatized in his perfect For various psychological reasons there was an increasing multipoetry. plication of the evils against
which exorcism might be practiced
;
not only
Tiu the Babylonian fiend of headache, but diseases under other names, and social evils such as enemies, loss of property, shame, demons,
specific
like
Probably the more
might be exorcised.
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
how
ills
seriously
it
is
we
more
find
to be taken
it
is
not
always certain, and their commonplace names are simply given, whereas the old Babylonian magic would name the demoniac germ of the malady.
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 diabolology. is
The
old exorcisms
not ample enough
a
;
still
man wants
are effective but the old demonology
to exorcise headache, while he
may be
Probably too as the exorcist ("medicine man") was also the physician, and medicine was born out of magic rites, we may observe in the naming of the actual maladies an intrusion of the skeptical as to the existence of Tiu.
rational spirit.
1
"
JM 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,
(Kara)M\ia, etc.) '**
Beitr.
24,
Ahhazu becomes z.
Kenntniss
So
34.
Mand.,
d.
ii,
the
Hermas, the vices of the tongue are
in
2: 3
;
cf. v,
name
ass.-bab.
2
:
7; xii, 2:
of a certain
Medezin,
61.
called
taiftfota
2.
fever
(a "yellow" fever), Kiichler,
N. B. the assignment of the several
MONTGOMERY
A.
J.
In the Babylonian
we
is
physical
The
Then
tions except that
it
the text
by a
series is introduced
limbs,
of
affection
liver,
list
of
heart, gall-
etc.,
and then
an interesting predecessor of our inscrip-
is
places the maladies
consequence of a
Is this the
first.
In the texts published by Kiichler
tendency?
summariz-
long and interesting
follow the evil eye, curses, calumny,
named demons;
rationalistic
broken
contortions,
bladder, etc. certain
"
presented by Jastrow.
ills
A
along with the demons. 1
example
91
find cases in the magical texts of the
specific maladies
ing of
ARAMAIC INCANTATION TEXTS.
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.
12:
(Mt. Kveiifia
dumbness and deafness and blindness
find there devils of
22,Mk. 9:
aodeveiaf
Z,w.
,
17,
n;
13:
And
case he rebuked the wind.
"a spirit of infirmity,"
Simon's mother-in-law was seized with a great
fever and Jesus rebuked the fever,
clean spirits to cast
woman had
etc.); one
e^frifaiacv
136
r
even as
irvpeT
in
another
Jesus gave his disciples power "over un-
them out and heal every disease and every malady,"
Mt. 10.In the Egyptian magic there 1
demons,
"
vaaav
the like identification of diseases with
and the Greek magical papyri are
charm given by irpbf
is
\VeSSely,
cuftaro^tv^a^
of
Ttpbf
it.
Cf. the
dai[tova<;,
Trpb^
title
of a
QavTaofiara,
samples of Syriac charms published have the same summarization of "all manners of diseases"
v6aov Kal
by Gollancz"' we
e. g. p.
phantoms, every practice, demons, asakku, namtaru, xvi,
So
mitfof ,'"
along with the demons,
Myhrman ZA,
(pvfaKTfjptov
full
all
etc.,
in the
79: Exorcised,
etc.
temptations, unclean
be "all demons, devils,
spirits, cruel
dreams, dark
to the different parts of the body, head, throat, etc.
;
146.
"" As Jastrow says, we gain here "a further insight Rel. Bab. u. Ass., \, 367 ff. Other into the connection between the medical calling and that of the exorcist."
examples, Thompson, Devils,
"
=
"'
An
stein,
Hebrew angel
i,
17,
145, etc
-
1J?J.
ayye/lof,
Poimandres,
19.
of fever, et al, appears in Byzantine charms; see Reitzenthe Rabbinic HiD', discussed above, n. 112.
It is
"*
See at length Conybeare, JQR,
"*
Cases cited by Budge, Egyptian Magic, 206
viii,
583, etc. ff.
140
xlii,
"'
39,
1.
589-
Actes du uieme Congres des Orientalistes, Section
4,
77.
UNIVERSITY MUSEUM.
92
apparitions
fear
;
"
1
BABYLONIAN SECTION.
and trembling,
terror
and
excessive weeping; fever-panic, tertian fever,
inflammations,
ills,
travail
and
etc.
when
;
a child troubles
tumors, pestilences, ....
;*"
all
pains and
dread,
surprise,
all
anxiety,
kinds of fever,
febrile
its
mother with pains of
all
sicknesses,
wounds
all.
oppositions, surprises, revenges .... the nine sicknesses," etc.
all
And
Vassiliev has published a number of Byzantine charms directed especially " the first of which is a general panacea
:
ra
irdvTa fl
fj
dudptfaTa
7T//3oi>Xoj' I
awavrq/ia
!/
fidvarov,
(sic)
fifj'&fi^
Kvel'/jara, 1
^
ftaaKavia,
r/
Kovqpbv,
?/
f/
ap[iaKeia,
voatpbv,
f/
d^otol'fievov,
ij
Kuyov,
fj
f/
;/
[lofxpvi'ftevov,
Qofteptafibf, Tvty'Abv,
if
r/
;/
pin>/,
!i>M~Anv,
dpaev,
oe/.t/viaKur,
i/
df/'/.v,
)j
irvperof,
i/
//
voat/fidruv
(sic)
The most common of
the demoniac categories bearing
upon physical
maladies are those with the general significance of "stroke, plague" especially epidemic disease,
and
NB31B>; ""JOB,
n.
b.
rpyJB
16:
10;
:
KJMJ
Km no,
Mand. Kfvno;
D'B> (t3lB>?)
Cf. Ps. 91
a psalm and a verse which the Jews regarded as a valuable
:
5,
34:
The
phylactery, and Ps. 89: 33.
=
here,
10, 39: 4;"' also the
l
NriB1p' E>
SDDH, "sufferings.""
treated above
may
be included
paifta/ia.
Of
It is a minority of the bowl inscriptions which refer to special diseases. our texts Nos. II, 16, 24, 29, 34, are of this character; so also a clause
in
Lidzbarski
5
;
lists
of
diseases appear in 49
mostly cutaneous affections,*
and
at the
Wohlstein 2422, apparently
end of Schwab G.
141
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,
M> 144
148
;
This in earlier magic would have been ascribed Anecdota graeco-bysantina, i, 332. Cf. Dieterich, Abraxas, 196,
occurrence, Siid-ital. Gebete, 96. ""
For a survey of the 62
ff .
e.
op.
cit.,
19,
Wendland, Die 147
;
g.
So
1.
21, etc.;
in
Schwab
to the jealous Lilith.
explained by Pradel as of a demon's G, snnp, and cf. use of verb =- nip.
Hellenistic personifications of disease, see Tambornino, Mania; Febris, etc.; also see Reitzenstein, Poimandres, insanity hellenistisch-romische Kultur, 125.
=
Cf. the prayer of the Bishop Serapion directed against vaaa nti.^, iraaa fiaarit;, in Wobbermin, Altchristliche liturg. Stiicke, in Texte u. Untersuchungen,
....
p&Tfiafjia
N.
F., xvii,
,
2,
p.
13.
"'
The NDKDn, Schw. M:
"'
See Frankel's criticism of readings, ZA,
17, right after "arts" and before B"3 ayvx tortures inflicted by magical operations.
ix,
308.
may
refer to
MONTGOMERY
A.
J.
We find listed number
a large lso
DiD-in;
G we
-ARAMAIC
general names of diseases,
of cutaneous diseases:
a series in 24: 2:
(=
read of np'N
scnC'N (neo-Syriac.
sumption," Rabb.
XJVTN,
np\
fever).
nsntr) "t"a
15;
and
xmyE, n:
(?).
eye, dysentery,
presented
'3'3,
so^y, xne"x and
^3n,
"fevers"),
in
KriSinc?
xonj? ("swelling"?),
tumor of the
is
'Jmn,
rmsn, snisan, sonn, probably fevers. In Schwab
151
referred to in 34: 10 (q.
of fevers
"C'p
93
rrnn,
HJ1S, Kn'E'K,
Wohlstein,
malarial
e. g.
N31J,
The demons
list
INCANTATION TEXTS.
1.
v.~)
("con-
possibly "fever/'
2, is
be the spirits of cancer,
may
hand and
13 palsy of
1
foot.
"
A
long
Syriac charms.
in the first of Gollancz's
In the Berlin bowl 2416 Wohlstein reads a certain affection as
Nntra, translating it,
it
"boser Fluss"
;
Sttibe
reads
'3
it
Til
Til, interpreting
by a desperate solution, as the sacrificial jugular vein which he supposes
was used as a maleficent charm. and as
and
closely related to
is
it
The
word SIIT discussed above),
the
in
Til Jastrow in his Lexicon gives both leucoma of the eye (again the same confusion of 1 and 1
=
IIT,
root
parallel to
is
113
D'HUD
,
1
"
The
correct
spelling
is
"blindness," Gen. 19: n, 2 Ki, 6:
"be clear, bright"
(cf.
the Assyrian)
1M ;
Til 18.
the
sense of blindness in connection with this root arose from the fact that the sun produces blindness (eye-diseases are
or
most common
in the Orient),
from the dazzling sensation suffered by those affected with certain
optical diseases.
No. 29
who
is
:
7
we have
a characteristic magical prescription for a
exorcised from the various categories of devils and charms
150
For these and the following terms,
"'
A
"'
woman
see Glossary C.
disease asu in Assyrian, Kiichler, op.
cit.,
131,
197.
Frankel (ib., 309) eft. dropsy or urinary affection? Hull. iosb, 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. 151
and
Wohlstein,
2422:
20,
For the diseases in the Bible and Talmud see Jewish Encyc. 517 f. for demons of diseases, with bibliography, viii, 413
iv,
art.
"Medicine,"
f.
noteworthy
;
104, treatments that have since appeared are Krauss, Talmudisclie Arch'dologie, i, 1 (with extensive bibliography), while J. Preuss, Biblisch-talmudische Medezin, 191 of the medical Fishberg, The Jews, 1911, cc. 13-15, may be consulted with profit. Many
terms IM
in the
bowls are not to be found in the Jewish
literature.
"Yarod" disease, see Preuss, op. cit., 308. disease T1, a form of our word, p. 310. >M The Talmudic formula against blindness, Shabriri, etc., is formed from this root.
For
this
He briri,
notices also the eye-
riri,
ri,
Ab. Z. I2b,
UNIVERSITY MUSEUM.
94
and then from soa'a
BABYLONIAN SECTION.
a menstruation malady ( ?) then are mentioned which are evidently the causes of feminine irregularities, followed by 'DIB, "pollutions" (fluxes?), and the t6fl'J .12, probably In a badly arranged series in No. 16 we find (1. 9) the ns nn epilepsy.
Nian
XHJ31
"^31.
literally
,
;
xrtoao
"the spirit
(=
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.
In
e.
of the
n:
3
f.,
of demons appear xmpj? and Kr6an
which we should translate "barrenness" and "bereavement," understanding them as personified."* But in the parallel Mandaic text of Lidzbarski's (see to No.
bereavement has become a
n)
Which
takkaltd).
is
the original of these forms? "ugliness and
might be rendered,
charms of the Greek youths Another figures in
Lilith
(*n*W Nnioxn,
In 34: 10
distortion,"
in the papyri for health,
34:
but from two other passages
we
'Ef\,
K3irn
in
34:
sODim
We
12
is
.njnr
mark
pnjnK
looks, etc.
So poverty NniraD'D,
life
it is
which
"the genius of poverty," 16: 10, and Lidz., 4: snps
where "distress"
Again
good
see that
witchcraft that would effect poverty in the victim's
'! mDK,
=
with which compare the 1"
class of evils are those of a social nature. 12,
xnopi
'H
is
the hostile
exorcised:
Nmpx
piB'n
and "sickness" are epexegetical to "invocations." found an exorcism against,
in 7:
n
all
kinds of losses:
are troubles involving shame.
that the rationalization of maladies
XJ'T
15*
had not gone very far;
the decadent Babylonians were satisfied with the exorcism of devils and
For modern magical of Jewish charms published by R.
witchcraft and avoided the diagnosis of diseases. practice in this field see the collection
C.
Thompson, "Folklore of Mossoul," PSBA,
have
fled,
1906-7.
In these the spirits
but the ancient magical practices remain effective.
Cf. the constant personification in Greek magic of
E.
g.
Dieterich, Abraxas, 197,
Cf. the
15?S1
anna of
my
1.
3.
amulet published in
JAOS,
1911, 281.
PROPITIOUS ANGELS, DEITIES, ETC.
is-
In the Babylonian exorcistic system the beneficent gods and spirits were arrayed and invoked against the demons and ills that affected human kind. 1
deities
Jastrow gives a specimen of such an invocation of some twenty and discusses at length these various lists and their orders. In 2
another example, given by Reisner," fifty great gods, seven gods of destiny, 300 Annunaki of heaven and 600 of earth, are invoked. It is not inevitable then that
we must go
to
Persian dualism to discover the origin of the
Absolute monotheism with
its desire that the one God Jewish angelology. be exalted alone broke down before the specious and alluring argument that there must be more who are with us than those who are against us (2 Ki.
6: 16). It is to
be premised that in
very deficient; reliance
is
many
of our texts the religious element
placed upon bans and formulas with often no
reference to Deity or other personal agencies of friendly character. in
inscriptions
invoked
may
such
supernatural
Those
agencies apart from God are
be divided into three classes, representing so
There
origins.
which
is
are
those
in
which the
well
many distinct known names and name-
formations of the Jewish angelology appear; although, as remarked above, 12, the word "angel" is not used in all cases in the usual Jewish sense (often
=
deity).
Then
there are
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. Further these different elements are confused and what appears like a
1 1
'
good Jewish text
From
at
the Surpu-series,
Rel. Bab. u. Ass.,
i,
Sum.-bab. Hymnen,
iv,
times
1.
68
admits a pagan deity into
ff.
289. iv,
1.
152
ff.
i
(95)
its
celestial
UNIVERSITY MUSEUM.
96
somewhat
hierarchy
as
BABYLONIAN SECTION.
mediaeval
the
Church
came
to
canonize the
genii.
Pognon has
Buddha.
We
(1)
need not dwell long upon the Mandaic 4
given a survey of those occurring in his bowls, to which
few more from Lidzbarski's and
my
texts.
terned after the Jewish angelic nomenclature,
have forms a
find
in -ai,
name
e.
g. 'sorUJ,
A
Piriawis and Sindiriawis.
of the names are pat-
e.
ivj?S"nj?
g.
'tnya, called "angels"
(=
(No.
isKBll), or
38), or
we
number of
the
names are not found
in the
5
literature.
The angelology
(2)
Some
patterned after the obscure Mandaic principles
D'Wictcp
known Mandaic
be added a
may
of the apparently Jewish texts and the angelic
nomenclature are not as elaborate as we find
in later Jewish literature, e. g. 7 Moses' or the bulk of which consists of the Rasfe!, of Sefcr of angelic names." The majority of our texts have no such names.
Sword
the lists
The most common names are formed
angels are Michael, Gabriel, Raphael. in -el,
Taking up
first
known
angels,
we
Our its
texts stand
He
on the border-
orthodox development.
find that
sometimes appears by Gabriel, Raphael, Nuriel, ct al. (e. g. Nos. necessary precedence.'
a rule the
although other formations appear and quite un-
Jewish potencies are brought in as angels. land of Jewish angelology and not within the
As
in
Michael does not have
the
14, 34,
first
place followed
Hyv.), but as often
order
has Gabriel first, Gabriel, Michael, Raphael (Nos. 7, 20. Wohlstein 2422, 2416), or Gabriel occurs without Michael (e. g. Myhrman,
the
4
B, 5
p.
93.
In Ellis
i
the Mandaic genius Abatur
is
an
evil
spirit,
and
is
classed
among
N. B. the occurrence of this name as Wohlstein, 2417: 6. Abyater in an Ethiopic apocryphon, Littmann, JAOS, xxv, 28. Afriel, ib., 29, is a form of Raphael, corresponding to the form occurring in the bowls; see Glossary A, j. v. the ghostly spirits in
'
Caster, Journ. Royal Asiatic Soc., 1896, and in separate imprint.
*
Composed by Eleazar of Worms,
*
See, in general,
I3th cent.
Schwab, Dictionnaire de I'angelologie, 1897
(in
of Inscriptions and Belles-lettres, Series i, vol. 10, part 2). laid great stress on the names of angels, Josephus, Bell, jud., ii, 8: 7.
Academy *
See Lueken, Michael, 1898, especially
4.
Mf moires
of
The Essenes
w
Nos.
10,
The
I5).
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
order
latter
of course that of their appearance in
is
Other angels may pre-
and Tobit).
the Jewish literature (Old Testament
cede these or occur without them.
97
Aniel appears as the fourth in a tetrad
(Wohlstein 2416).
The
title
(Dan.
12,
ence,
and
peculiar to Michael in Jewish lore, the Great Prince, ^"Un
Aboda Z. the
at
appears
42!), etc.),
end
No.
of
in 5: 3, but
the
in
J
of
list
angels,
occurrence at the beginning of the text names Gabriel
its
"the great lord" nat's text,
so the application of the epithet
;
which appears
glory expressed
is
to be comparatively late,
first,
uncertain.
we
which
in
Armasa
is
In Hyver-
find Michael's full
"the mighty, the king, genius of the law"
:
-ic?n
without specific refer-
(
S3?D
N12J
1
Nrmisi er"
(
In 34: 7 he
triD'X).
N^HD ) and ,
gests that the
is
called the "healer"
(
SODX ), Raphael "reliev-
Gabriel the "servant of the Lord." the
opening invocation, "In
frequent
thy
title
name,
salvation (sniDK), great Saviour (N'OK) of love," which
Jewish form of address
to Deity,
may
"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,
tion
is
oosbtt
and rrmon (so
W. would
the
read),
latter,
"likeness
of
Yah,"
the later Jewish notions concerning Michael as almost Cf. the kabbalistic forms in 24: 4 (of angels?) and the group
corresponding to fodf
trfpof.
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-
e. g. in Enoch 20: Uriel, Rafael, See for early precedence ibid., p. 36 f 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. 10
.
u
Lueken, Michael,
notes to No. 12
1 1,
87
:
M.
is
;
price of love.
For the
epithet referred to, see
3.
Cf. the dictum of Sefer Raziel
(quoted by Schwab, Dictionnaire, 7) that in 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
it
is
of the seven e. varying vowels; ac^iovu x v X P'X 1"!^ vvaev. permutations g. N. B. the many mystical or magical names of the deities or "angels" in the Harranian philosophy; Dozy and de Goeje, Actes of 6th Congress of Orientalists, II,
i,
297.
UNIVERSITY MUSEUM.
98
BABYLONIAN SECTION.
name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel "who are the seven angels that go and turn around Hafkiel, Mehafkiel, * heaven and earth and stars and zodiac and moon and sea." cism
made
is
in the
12 *
1
In this last series Metatron takes the place that should be given to
Metatron" appears
Michael.
Targum
Jer. to Dt. 34: 6:
Yephephia.
He
is
as
earlier
Michael,
one of the
Gabriel,
(six) archangels, in Uriel,
Metratron, Jophiel,
really a rival figure to Michael, springing from a dif-
ferent religious concept; Michael
an angel, the patron of Israel, hence 15 Metatron is in origin
is
the Angel, par excellence, the representative of deity.
an
idea, Platonic, Philonic,
however we may
call
it,
produced by the neces-
sity of a Demiurge, a "second god" between Deity and man." It
to
watch the somewhat unlike
histories of the rival ideas.
is
interesting
Michael remains
an angel, but Metatron becomes more and more a mystic being; he is associated with the Enoch and Elija legends, and his identity with these human beings may be described as an assimilation of them to Metatron or as his incarnation in them
he
;
kabbalist, such a figure
is is
both divine and human.
more sympathetic than
17
To
the mystic, the
the archangel
the
(cf.
argument of the Epistle to the Hebrews!), and so he replaces or absorbs
Hence he
Michael.
Eisenmenger quotes
described in terms like
is
(p.
396) a long
list
those
Michael.
given to
of appellatives: he
Prince of
is
Law, Prince of wisdom, Prince of kings, etc. while elsewhere (cf. the titles applied to Michael in Hyvernat's bowl), cf. the title the Prince of the he is called world, (Eisenmenger, ibid.} 1' "the great prince" discussed above in connection with Michael. may
the Presence, Prince of the
We
"*
Most of these names are plays on evident roots. a For references and literature on the planetary angels see Lueken, op. cit., 56; add Eisenmenger, Entdecktes Judentum, ii, 383 ff. Bousset, Religion des Judentums, ;
315
ff.
M op.
See Weber, Jiidische Theologie,
cit., 15
37,
and for origins of the idea
cf.
Bousset,
348.
For the extremes to which
" Both
ideas
are associated
this notion went, see in
Philo's
Lueken, op.
mind; see Lueken,
cit.,
7,
36
ff.
on the
Uyof
apxayyetof of Philo. 17 For later legends see Eisenmenger, ii, 304 ff -=nd the interesting critical discussion of this later (Gaonic) development of Judaism by Joel, Der Aberglaube, ii,
IS
ff-
"
Cf.
ma xwbv who
Aands before "the true God"
in the
pagan text of No.
19.
MONTGOMERY
A.
J.
ARAMAIC 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, 19, 25, we come upon an interesting NDD1S, which appears in No. 3, is the Greek Hermes, more
Hermes
identification.
especially the
He
of the mystic Egypto-Grecian theosophy (see to No. 3).
the
Word, we have here
(No. 19) and
etc.
in 25
:
4
f., is
identified with Metatron.
1'
is
Thus
a welding together of the esoteric Jewish Metatron and the
Hermes
equally mystical
of
Whether our magicians were know not and I doubt it. It gave them one Hellenism.
aware what KDD1S meant, I more mystical name and combination.
Hermes was dragged
Just as in the is
names or words were put So in 7 8 the invocation
so other
category of angels or intermediate beings.
name
the
in
in,
20
And
Abraxas, to decide
of
Gabriel,
so with
Michael,
many terms
what we are dealing with
:
Rafael,
Abbahu,
Hermes,
Asiel,
in these invocations
it
is
impossible
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
of
Abraham, 31
nvev/ia,
sic)
or Christian atuvat
&eov
;
name of" was taken
the name, the word,
stood
for.
There we
appears in the magical papyri.
name
it
the
find
seriously
was the
essen-
The same phenomenon now an exorcism in the
Isaac, Jacob, Jesus Christ (xpn^of") and
Holy
Spirit
(ij>f
wherein the exorcist shows bad orthodoxy, whether as Jew aw &eov aa/3aa& deov or again an incantation in the name of
fux arl^
&eov
am'paiJi
deov
yaftpirfk
i?eo
pafyarfk
i?fo
o/Jpamzf,
K.
T.
22 ?..,
where gods, angels and formulas are mixed up just as unintelligently as in the incantations from Nippur.
As
for the
minor angels most of them can be found in other Jewish to Schwab's dictionary
literature, and reference for them may be made of angelology. Glossary A lists the angelic names
" So Michael was identified with Hermes, Lueken, op. ence to Hermes-figures bearing Michael's name). *"
n 22
For some of the angel names
in the papyri, see
Wessely, Vienna Denkschriften, xxxvi, n. See above Ibid., 144, 1. 144.
2,
75,
1.
bowls.
in the
cit.,
Lueken, 1227.
28,
of.
In their
78 (with refer-
cit.,
71.
UNIVERSITY MUSEUM.
100
BABYLONIAN SECTION.
formation they follow the general rule of making the express
first
Thus
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
is
of the bowls are Jewish; the pres-
not a sufficient criterion.
I
would
call atten-
few of the Nippur bowls which are definitely pagan. Of such the last one cited, No. 28, where along with the angel Rahmiel
tion to a
nature
how many
to say
ence of Jewish catchwords
is
appear the mighty (passionate?) Dlibat (a Semitic Venus) and [blank] No. 19 has the longest list of invocations of apparently heathen gods.
Only a few of them can be certainly identified. Hermes appears probably two words (masc. and fem.) representing the Gnostic Aeons
deities.
there,
(JvblTS, 3a*M)
"with
Bagdana,
;
demon (Abugdana)
we
non-Semitic sound, and
70 exalted priests,"
Mandaic bowls."
in the
who
appears
as
a
Other names have a very
can identify some Greek divinities Zeus, Also we find angelic names, :
Okeanos, Protogenos (see the commentary). Akzariel,
etc.,
goddesses.
who
etc.,
Of
and again Abraxas, and reference
Yet the opening invocation is
also the "true God,"
peculiar interest
No.
is
1.
is
"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
[blank], and Nirig (Nergal) has given
wise the sorcerer oracles. in the
(perhaps a priest,
Apart from the striking
Old Testament, we makes
power."
In quite antique
professes to have
)
parallels of the prophetic
received
commissions
by the
find the expression of like assumption
exorcists in the Babylonian magic. sorcerer-priest that
me
X1D13
Thus from
the Utnkku-series
clear the ordinances of
Eridu
am
I
;
of
:
"The
Marduk
sage magician, eldest son of Ea, herald am I, the exerciser of Eridu, most M cunning in magic am I" again "The man of Ea am I, the messenger :
;
of
Marduk am
I,
my
spell is
a
Pognon B, p. 93, Mandaic genius Abatur "
Thompson,
Devils,
Lidz., 4:
the spell of Ea,
2
(p.
103, n.
my
incantation the incantation
cf.
the change of the beneficent
7);
into an evil spirit in Ellis i,
133.
I.
MONTGOMERY
J. A.
of
Marduk."
2"
Cf.
commissioned me,
mand."
21
priestly
shall
I
we have
in the old
101
"The god and goddess have send?," and, "I go on Marduk's com-
also the Maklu-series
whom
In our text
exorcism
ARAMAIC INCANTATION TEXTS.
:
doubtless one of the latest survivals of
forms coming down from the asipu priests of
Babylonia; these forms doubtless were cherished long in the Harranian religion.
JS
Ibid., 23. 26
Tablet
ii,
11.
52, 158.
Cf. also
9,
end.
HISTORICAL CONCLUSIONS
IV.
14.
Very diverse views by
students.
as to the antiquity of the bowls have been offered
unnecessary to consider the hypothesis of their preChwolson as an epigraphical expert submitted the texts
It
Christian origin.
AGE OF THE BOWLS
is
1
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
Especially in the case of
is
fallacious.
rude popular texts, in which antique forms of
And
writing have survived, no certainty from epigraphy can be obtained. in general a
chronology obtained from epigraphy
is
most dubious
;
I
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
compels us to ascribe to the
Omride
and ninth
to place the
bowls con-
centuries, although rather
conjecture, from the impression made by the itive proofs. Levy and Halevy thought, but detect Arabisms, and
provenance
age.
But most of the students would be inclined siderably later, between the fifth
their certain
by
contents, than through posfallaciously, that they could
were inclined to date the
texts after the Arabic con-
Noldeke would place Hyvernat's bowl not earlier than the eighth Schwab century, basing his opinion on the forms of the Persian names." assigned his Louvre bowls to the fourth or fifth century.*
quest.'
1 '
See above, Levy,
5.
ZDMG,
ix,
exactly, "vers le pieme * 4
Zeits.
f.
474;
Halevy, Comptes rendus, 1877, 292, specifying more
siecle."
Keilschriftforsch.,
Rev. d'ass. et d'arch.,
ii,
ii,
295.
136.
(102)
J.
A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
evident that, in the case of a large
It is
number of
texts
different localities 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.
persistent
;
we may
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,
can only give a clue to that of the particular document.
And
so our texts,
copied and recopied as precious magical prescriptions, repeated possibly by laymen long after the special school of sorcery had ceased to exist, may
have extended over a than others,
later
e. g.
series of centuries.
Hyvernat's with
Jinn of Solomon," and Schwab's
H
its
and
Some bowls 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
noted levels
many
These were found by expert scholars in situ at certain of the ruins. While written in three different dialects and as
scripts, nevertheless the
in the three classes tends to
We
age.
Mandaic elements.
appearance of the same persons and families
show
that they
layers, representing so
Nor do
many
and
if
belonged to about the same
different ages or even distinct racial
the variants within the texts of the square script compel
us to assign them to different ages
There
all
are not therefore to suppose a stratification of Judaic, Syriac,
;
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
is
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
life.
Indeed
we may
suppose
that these bodies, separated from the main currents of their larger societies, made a practical use and profit out of their religious prestige in the pre-
To
speak more exactly of the archaeological conditions, in the "Jewish" houses discovered by Peters an upper stratum contained Cufic coins of the seventh century, a lower stratum only Parthian coins, Jewish bowls being found also in the latter. The lowest
paration of magical texts.
UNIVERSITY MUSEUM.
104
dating then is
dating
BABYLONIAN SECTION.
the seventh century, on the basis of the Cufic coins, and this
is
to be
pushed back,
with which small coins
if
it
be modified at
down through
slip
the
all,
soil.
evidence then for the terminus ad quern of our texts
(probably
As
its
The
archaeological
the seventh century
beginning), with a fair leeway back into the preceding century.
have
I
is
because of the ease
said, the epigraphical
new
evidence
is
a
weak reed
to lean
on
for chronology.'
The
the discussion
the novel Syriac script exhibited in seven of our bowls.
I
is
have discussed
it is
only
this script in
fact I can bring to bear
6 and there came
an early type of the Edessene
style
on
There remains the is
of alphabet, a result corroborated
philological testimony.
just such as
we
find in the
of
to the conclusion that
by its identity with the Manichaean alphabet. But again case of survival; certain evidence from epigraphy is nil.
the texts
this feature
this
may
be a
The "Jewish" Aramaic
Talmud, and with evidently
of
like
few forms appear representing the "Palestinian" remains of which occur in the Babylonian literature. The Mandaic dialect, dialect is fully formed, and has exercised its influence, at least in spelling, dialectical variations; a
upon the other two, the Rabbinic and Syriac. There are many words which 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. Thus the late The Syriac form NT35? "goat," is now found in the Elephantine papyri. fact that a Persian
hapax legomenon,
is
word,
e.
g. dastabira,
does not appear
not proof of late age unless
Nor do I find that any of date. The majority of them
it
till
later or is a
can be shown to be of
names compel
late Persian formation.
the proper
us to assume a late
are Persian, and do not,
to one
who
is
a layman in this branch of science and
the authority of Justi's
upon toward the end of the
first
Namenbuch,
who must
rely mostly
appear to be necessarily late, say
millennium.*
*
It is impossible to 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
ARAMAIC INCANTATION TEXTS.
line of negative
evidence which
is
105
the only clue to a
terminus ad quern which of names, the
m)
Nino
ifffht
list
names, there
is
I can discover on this basis. Despite the variety of which includes two Syriac Christian names ( xnayo
and a Greek name
none of Arabic
H'SHSO'ta ),
(
origin.
A
pair of
also
probable Indian
common nouns and
the
use of & for the conjunction in two cases do give us etymological connections in that direction; but B in this usage is found in the Senjirli inscrip-
and the Elephantine papyri and is a spelling ad aurem it is corrected in one of Schwab's texts. As for the two words NJ'J, Jinn, and p't? (and I cannot possibly N)V^e>), grant that these loans must have taken place tions
after
the
Mohammedan
every possible
much
name
conquest,
when
of evil spirits (n.
b.
was so eager
sorcery
the adoption of
good Semitic word may long have been
as the
at
&a/3<>;u)
home on
to include
and
inas-
the Arabian
frontiers of Babylonia.
My
consequent conclusion
in a period not later
that
is,
that the
is
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, we may assume, ultimately drove away the Jewish and Mandaean
which, as
settlers to other abodes, the latter to their recesses in the
not,
I think,
to the towns.
south (they were
recognized as one of "the peoples of a book"), the former
As
for those texts
from other quarters
later, they are but the continuation, which
of the elder bowls, and as
I
have noticed
we should in
2,
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 particularly Jewish magical
only in late documents,
we may
While the great mass of literature, is
known
but speculate as to the age of the
to us
Sword
of Moses, the Wisdom of the Chaldaeans, the Seal of Solomon, the elements of Sefer Razielour texts are contemporary and authentic documents of the late pre-Islamic period in Babylonian history.
15-
ORIGINS AND RELATIONS OF THE
"Jewish incantation bowls" to our species of magical texts. the
is
the
title
BOWL MAGIC
that has been generally applied
It arose in consequence of the fact that bowls interpreted, as also the majority of those now known, are in the script and dialectic forms of the speech of the Talmud,
first
written
and withal appear preponderantly to bear the earmarks of Judaism. 1 The subsequent discovery of similar supplies of texts Mandaic in composition and contents, and now the presentation in this volume of a number of Syriac texts, enlarge our vista concerning the diffusion of this special
form of magic among the races and faiths of Babylonia. Further, over against texts of whose Judaism there may be no reasonable doubt, we find a number which are out and out pagan, while the majority are certainly in
eclectic
their theological
tastes.
These observations require that we
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
1
only
;
Hence our rude and vulgar early
'
despite the severity of an ethical monotheism, which throughout
The
paragraphs
texts are of philological importance as almost the
contemporary documents of these
dialects.
analogies have been set forth in the preceding sections I can only speculate on the genealogical relations.
Light from the Ancient East, 261,
n.
2.
(106)
;
in the
Cf.
following
Deissmann,
J.
its
A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
107
growth had placed a unique ban upon the practice of sorcery, this While the Second Isaiah is deriding the
feature nevertheless survived. sorceries of
Babylon and exposing their helplessness
(c.
47),
we have
stray glimpses of the persistence of ancient rites closely akin to magic, which
claimed the adherence of renegades (Eze. 8;
still
Is. 65,
In the Book
66).
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
the
tells
of his sorcerer
who
could pull
possessed with a root indicated by
3
gives
the
picture of the magical conditions in Palestine
extensive
first
and intimate
through the finger of God cast out devils, by whom do your sons cast them out?" inquires In Acts we read of well-established sorcerers who bewitched the Jesus. ;
"If
I
people and even Gentiles in foreign parts, a Simon
Elymas.
Magus and Bar-Jesus
But apart from the hoary forms of Mezuzoth and Tephillin and
some mortuary charms,' our first literary specimens of Jewish or Judaizing magic are found in the Greek papyri of the Christian age, and there how
much
Here appear various is Greek and how much Jewish we know 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 made the author of a Hermetic book, through and through Egyptian and Hellenistic, entitled the Eighth Book of Moses, as a continuation of the Pentateuch, which Dieterich has published at the end of his Abraxas. Blau and Deissmann have published a delicate erotic charm,
composed
in true
Greek
spirit,
and yet the
former may be right in claiming its phraseology as preponderantly Jewish.' In which direction was the give and take, what were the connecting links? Dieterich would find in the Essenes and Therapeutae the bond between
'
A.J., viii, 2,
5.
For
a survey of Jewish
Schiirer, Gesch. d. Jiid. Volkes,
32, vii
(ed. 3,
'
magic and a large bibliography, see iii,
294).
See H. Vincent, "Amulette judeo-arameenne," Rev. bibliography), and Montgomery, JAOS, 19", 272. *
'
1
See the analogies presented Dieterich, Abraxas, 70.
See notes to No.
28.
in
u.
bibl, 1908, 382. (with
ample
-
UNIVERSITY MUSEUM.
108
Jewish and Hellenic magic.'
But
BABYLONIAN SECTION.
just wherein lay the peculiar type
and
we do
not Judaism to the world's magical faith, know, for the reason that we have no early magical documents of unimAnd if we possessed documents from the peachable Jewish origin.
particular contribution of
Palestinian
was
life
specifically
how
of the Hebrews,
we
far even then could
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
decide what
Hebrew and not Canaanitish or borrowed from the spheres
sway more or
less
over
all,
and
fessed by the spiritual masters, who,
its
if
if
existence,
we may
not
magic holds
its legality, is
con-
contrast successively Mishna,
Gemara, the Gaonic period, with one another, came more and more to 10 We catch in the Talmud recognize and legitimatize the practice of magic.
and the subsequent authoritative
some of the magical phrases,
literature
learn something of the practices and beliefs in demons, stitious fears
neighbors."
mark
the super-
of the people of Babylonia, of the Jews as well as of their their inscriptions are rude and unlovely, with
Our bowls and
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 first Christian millennium. cessors
of
the
elder
incantations of
the
They
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
come down
of magical literature which has
to us
under Jewish auspices.
'
/&., *
10
i37
ff.
See Kraetzschmar, ad
loc.
See Joel, Der Aberglaube, the sections C, D,
For the Talmudic teachers for this comparison. see Blau, Das altjiid. Zauberwesen, 26, 54. "
to
According to Blau, pp. magic than the Palestinians. u Cf. the noble Hermetic
of Moses, in which Dieterich, p. 182.
23, 84,
hymn
E
who
(pt.
I,
pp. 55, 64; pt.
2, p.
2)
allowed and practised magic,
the Babylonian Jews were far
more addicted
of creation, the "holy word" in the Eighth Book times," and each smile was an act of creation
"God smiled seven
;
A.
J.
And
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
withal they give a sample of the medley and fusion of peoples and
religions in the land
The order of is
investigation
which the Jews had long
the day
is
since called Confusion.
and our evident
to Babylonize,
in
line of
primary
to discover the relationships of the bowls with the ancient
Babylonian magic, the literature of which in the published
My
109
large
the most
by
quantities
decades has been
last
distinguished
Assyriologists."
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,"
is
still
only one instance of the specific bowl praxis in its
method of defixion
the ancient magical operations.
As
commissioner of Deity or of the gods
quite congruous with
of yore, the sorcerer appears as the (
9)
;
he follows definite and repeti-
tious formulas, similar to the Babylonian siptu
frequently,
is
He
n).
(
invokes most
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
(
13).
Most
striking in the correspondences
registration of the devils, black arts
and maladies
to be exorcised
is ;
the Babylonian, so in our magic these are specified in long detailed (
12).
as in lists
In fact our spells far outdo the Babylonian repetition of the .
seven classes of evil
spirits.
In the Mandaic texts the terror of the witches
charm
appears, in others the evil all
the
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 in the Makluseries. Diseases and all human ills are inspired by devils, indeed are devils and are treated as personal essences. The magician's ban, the spell of the mighty god, is laid upon them all, and they are forthwith assumed to be "bound," and "tied," as in older days when simulacra sacramentally sealed the operation.
Even
the quotation of Scriptures and references to sacred
legend have their
parallels in the
ancient myths as
potent
further
with the
"
charms
summary
Babylonian incantations, which used the (
n).
See for the literature, Jastrow, Pel. Bab. Beliefs in Bab. and Ass., 296 ff. 14
See
p.
43-
It
is
unnecessary to proceed
of general correspondences, but enough has
u.
Ass.,
i,
ch. xvi,
and
his Religious
UNIVERSITY MUSEUM.
110
BABYLONIAN SECTION.
been noticed to dispose our minds to the dictum of Zimmern: 15 "Diese (the incantation bowls) im Ausdruck oft iiberraschend an die alten babylonischen
Beschworungen erinnernden
Namen
den mit
liefern in
ihrer
angefiihrten bosen
Weise
denen unter
jiidischen Beschworungstexte, bei
Damonen auch
Lilith haufig erscheint.
ebenfalls den Beweis fur nachhaltige Einstromen
babylonischer damonologischer Vorstellungen in das Judentum.'""
Yet the implications
that
may
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
then, secondly,
the
center
of
marked differences 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
:
The study of magic is still in its beginand students are too nings, prone to find a genetic relation when we have
diirfte also ziemlich lose sein.""
mind
to bear in
we
that
are dealing with parallel workings of the
spirit operating in a universal
same
and amazingly uniform
time, particularly for the age
we must
when
field,
Hellenistic culture
human
while at the
was dominant,
give allowance for the interfusion of factors geographically most
distant.
Of
names of demons, only two appear
the old Babylonian
the sedu and Lilith
Babylonian, in
in
our
if
originally
male counterpart), but these, (with ancient times had pervaded the Semitic world.
limnuti are the
its
KnE3 pnn
,
"evil spirits," but these
have their
texts,
The utnkki biblical pre-
The Babylonian vocabulary has been suppressed by genuine The extensive praxis of the Babylonian has also almost
cedent.
Semitic words.
disappeared 15
'
KAT, The
11
Z.
f.
the inversion of the bowl, some rudely scrawled designs, and
463.
actual adoption
Eze. 13: 17
" The
;
by the Jews of Babylonian magical
f.
Keilschriftforsch.,
Knots'
may
ii,
297.
be Babylonian, see to 8:
2.
rites is
portrayed in
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
one or two magical prescriptions
The use of
elder practice.
in the Hellenistic
again), he no longer
is
all
that remain in our texts of the its
parallel only
defi.vio, likewise buried in the earth.
names of ancient masters
The
Greek magic
(as in the
professionally independent like the dsipu priest; even
borrow and lay the
laymen
are
the bowl in a love-charm has
or
/mrdffor/iof
sorcerer invokes the
1'
Ill
The mere "word" or "name" has
spells.
replaced the practice; in the Babylonian magic the gods were prayed to for their assistance, and we often question whether we are dealing with
magic or religion; here their or the angels' names are simply 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
numen 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
it actually proves to be more absurdly invokes a binding of the gods and heavenly powers by a cheap and easy formula without any of the "service" of the gods, with
mechanical, because
and
litany
which the elder
priest,
There
was
is
spiritual;
it
thus a change in the spirit of the magic.
religious in his incantations
we
that
rites prescribed.
the
find
passage
;
it
is
from the
mechanical operation, which
may
The
old Babylonian
only in the so-called religious
medical texts
sphere to that of entirely
issue either in empirical science or in
The sense of sin lay heavy upon the Babylonian devotee, he needed to dress in sackcloth and wallow in ashes, while the incantation absolute magic.
required rites of purification and confession of sins in pathetic and ethical
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 guilt. litanies."
20
We
have
sists in
in
a word a purely magical system, that
is,
one whose
or confession.
" 30
XOI
efficacy con-
doing or rather saying certain things without a prayer or lustration
See Nos.
12,
13.
Cf. the "confessional" in the second tablet of the 5r/>w-series.
See
p.
86.
112
UNIVERSITY MUSEUM.
(
be further noticed that in the use of the Jewish Scriptures, very scanty, the passages of real religious import are not employed
may
It
which
BABYLONIAN SECTION.
is
This
n).
especially true of the
is
Nippur
texts,
and often
have reminiscent of the Bible or of religion are the stereotyped
common
Halleluias,
property of the magic of the age.
all
we
that
Amens and
Along with
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
and the mechanical danger
tiality,
In these differentia is
;
paid to the operation of witchcraft, regarded itself as a poten-
met by mechanical means.
is
from the old Babylonian magic we
much
find
that
apparently or evidently Jewish, and again some factors that are not so
We may think that the comparative absence of due to magic Jewish influence, as also the large use of name-sorcery. The cultless condition of the Jews since A. D. 70 and the long previous term of six centuries in which the official cult was confined to one sanctuary, categorically explained. rite is
must have incapacitated the Jew for the rites of the magician. He dared not make simulacra, many practices were out of question because of their But he had evidently heathen associations ("the ways of the Amorite"). a holy book
made up
of sacred words, and a god unlike any of the pagans,
who might
not be seen, who once had spoken (Dt. 5), and who in lieu of and images many sanctuaries was revealed in his Names." And so holy words and names became the province of the Jewish sorcery. His religion, when it passed out of the naturalistic or the ethical sphere, found its outlet in
Rabbinism with
logology, in
its
logomachies, in magic and kabbalism
with their manipulation of words and as
imported
came
a
kind
to be but plays
these
particulars
was merely synonymous with charm. the
Jews may have contributed
Mesopotamian magic, as well as bowls there
we is
find
were
roots, invocations of the attributes or activities of
deity, so that finally angel
In
the angels, which
humanizing mythology into Jewish monotheism,
of
on
Even
letters,
a
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
Perahia, as a revealer of heaven's mysteries
;
b.
but as he appears also in the
" Kabbalism appears as early as the present text of Ex. M See 12, n. 112.
3,
14.
J.
A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
Syriac bowls, which are probably of pagan origin, he
become a common
traditional figure like
Moses
been since the Exile a center of the Jews, of
east
just
famous
the
Rabbinic
23
113
may have
and
Talmudic times
in
school
already
Nippur had
in the papyri.
at
Sura,
it
lay
between which
and Pumbaditha to the north of Babylon the spiritual life of Babylonian * But Nippur does not appear to have remained a Judaism circulated. 25 seat of importance. It is mentioned but once in the Talmud, and Jewish 2
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
texts
many
as certainly
Jewish elements.
It
is
Jewish, even
we
while
interesting to observe that the
truer to the theology of the sect than
The Jewish magic here in Nippur, as of the Jew cannot admit that it itself
numerous
recognize
Mandaic
texts are
of the so-called Jewish bowls.
many
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 when we study our specimens of magic
their science
;
now
is
as
much cosmopolitan
as native. I
have
discussed under No. 3 the frequent references to the genius Armasa,
who
I
is
pass
identified
Hermes of lovesick
to another clue for the origins of the bowl-magic.
with Metatron and called the Word, and the Hermetic theosophy.
wife,
No. 28
is
is
none
else
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
a 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' College,
"
London).
See
S.
Funk, Die Juden
in Babylonien, Berlin, 1902,
to Nippur).
*
Yoma
lob, identified
with the biblical Calneh
ii,
153 (with
no reference
UNIVERSITY MUSEUM.
114
BABYLONIAN SECTION. day out of a month and a Such terms as Abraxas direct
identical pharaseology in the choice of a certain
year as auspicious for
working the charm."
our thought to the great western world and the imposing magical fabric of Hellenism. I
cally
27
And
this
system directs us to Egypt.
have spoken of the permutations made on the Sacred Name as typiJewish. And yet there was another people which equally 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
two theosophies, the Jewish Ineffable Name, vowel permutations, and like sacred titles, Sebaoth, Adonai, etc.,
magical texts the fusion of the
with
all its
mixed
lation of
further the accumu-
barbarous syllables, such as appear in our texts, has no
known
hailing from the Jewish and Babylonian theologies must be traced back to the Egyptian magical science." This phenomenon
tradition it
And
pell-mell with those of Egyptian origin.
" "
See
behind
p.
it
;
55-
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), Caster (in introduction to his Sword :
of Moses), Reitzenstein, Heitmuller, 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 Heitmuller,
Nam en "
Jesu," 218.
In
Religion
For "Im
addition
of
the
to
the
Ancient
observations
Egyptians
see
in
II,
(1897),
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. 54), 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 there again this form of magical spell falls in with the Jewish currents.
is
This Egypto-Hellenistic magic is one of the prime sources of our texts, and the impression made upon me in my study is that they resemble much more. this form of magic than that of ancient Babylonia. The beginnings of this invasion of western sorcery into Mesopotamia may have begun with Alexander's armies; there can be
soon domesticated It doubtless
little
doubt but that pervasive Hellenism
magic, as everything else Greek, wherever
its
was reinforced
it
settled.
development on Babylonian soil by the had magic grown into luxuriant life on the theosophic soil of Egypt and thence sent forth its waves of spiritual energy to all the homes of the dispersed race.
Hellenistic Jewish
in its
that
It is difficult in
the field of magic to decide which
is
cause and which
effect, for the spirit of magic produces like fruits spontaneously everywhere.
Our bowl
connected
is
sorcery
ancient Babylonia, but
doubtless
by many
shows as unmistakable
it
lineal
bonds with
links with the Hellenistic
Jews contributed, and from which they received still more. The problem of these texts is the same that confronts us in speculaWho wrote these ? Egyptian, Jew, tion over the Greek magical papyri.
magic, to which the
Greek,
Christian,
mysterious
Gnostic,
formulas, bits
all
contributed
each one
his
magical
names,
of sacred history, each outbidding the other in
same ends and arriving at an indistinguishable limbo of monotonous sameness. The texts were written for all who would use
the effort to attain the
them, and those
who
received their magical traditions adapted them to the
changing fancies of age and clime.
Our
and
Babylonian, Jewish, Mandaic, indirectly Egyptian, elements are there, in various
The Jew
contributed a certain quality of monotheism and
texts exhibit a like eclecticism.
Gnostic, Hellenistic,
combinations.
made
it
palatable
by
his angelology; his Divine
Name,
his Scriptures
and
apocrypha and liturgy, were storehouses of magical lore. All this was fused with like elements from parallel sources, and the product was useful to any
body of magicians, even as
it
was
in
demand on
the part of every class
And of clients, pagans, Persians, Jews, Christians, every kind of sect. literature. of all the is our texts true of what is true Jewish magical
UNIVERSITY MUSEUM.
116
The bowls then as of the
eclectic
are not so religious
ancient magic, divorced from
forced by
y
new
BABYLONIAN SECTION.
much
illustrative of a special
conditions of its
later
content of real
Jewish magic
Mesopotamia here the religion, came to be rein-
currents of superstition from the West.
;
Whatever be
the
magic and
religion, whether they are twin sisters, or the one the parent of the other, or innate rivals, in our special and confined field we may observe the break-down of the ancient noble religions; gods have be-
relation of
come names,
rites esoteric
not Judaism
It is
and
selfish
we have been
and malignant, holy writings formulas.
studying but a phase of fin de siecle super-
stition.
In recent years so
much has been made
of Persian origins for western
80
religion, philosophy, and magic, that I am surprised to find hardly a trace even in a word" of the Zoroastrian system upon our bowl-magic. This is the more remarkable as it belongs to Persian soil and flourished under the
Sassanian empire, while the dualism, demonology and magical practice of Persia would have been so natural a nursing mother to the superstition
we
have been studying. Had the Zoroastrian influence spent itself and, after it had given itself to the world, did the more virile currents of the original stock and of the
Or
West
reassert themselves
and triumph
in Iran's territory?
has the influence of Persia been overrated?
As classes,
common
to the
comparative age, in point of literary tradition, of the three
"Jewish," Syriac, Mandaic, types.
it
is
impossible to decide
In the case of the Mandaic replica to No.
has the secondary text.
The Mandaic charms
n,
;
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
*
266
f.
paganism
(e. g.
No. 36).
See Cumont, The Oriental Religions in Roman Paganism, Bousset, Die Ursprunge der Gnosis, etc.
esp.
nn. 37-39, p.
;
" N. B. the Ispandas-dewa in Hyvernat's text, and 3'iB, possibly the Persian Peri. 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.
TEXTS, TRANSLATIONS, NOTES
=
CBS
Catalogue of Babylonian Section University of Pennsylvania.
Numerals in radius where the Brackets,
[
Phrases in
number the
)
(
from the
of the spiral inscription, starting
lines
text begins.
indicate suppletion of lacunae.
],
(
in the translation represent amplification or interpretation
)
by the-
translator.
Hebrew
Inferior points attached to
characters indicate doubtful readings.
Points on the line indicate missing letters or words.
Superior
points,
the
in
Syriac texts,
represent
the
marks of the
diacritical
original.
No. na
ma[K
[ma]K pnr6
rm
Krvi"Sn
niD
(8)
PDD tnu
11
'3BB'1-nK3 i j
(5)
nyop ptn
n^3B>
pa^
KDIDK
pi]ni>
KOD '3ai>
'I
m
XBD ru [injDJnn *nn!n po KDD (6) Tninm
iiuenn
nni>i
Kn^'5>i (9) n't?
M rn B ">
PB'JB'BI
E>
matn rump pn
na (2)
(4)
m
p[]
n^o
8693)
[imn]^
'irvrn
Trm
jini>
p5>3HO
J^K
oi'3i
m3
(3)
(CBS
1
n>1B
msx
imatJ' ^3
Jnn!>i
pnni>
(7)
pn^n parent [aijB'a mii> (10) KPM JO '1 linnm NHinj
pnaaoi
(11)
poon
pojaoi pa!>vi
innnsi snais
5>
'i
.
.
poon ^ poa
Exterior
NBTK
n3Ji>
1
POTBI
PTD' pirnm pl'm
noicl'
Q1D3 KDB'31 H^'i'n p33B> Kt^J'S
(14)
n'oen
'jni
K33na (15) Njnjs '3^n'sn Ditf^n
'33
nB"3
D^VI
niBna
'"133
sn'!"!"
jisnnsi (12)
'3'!>j?
'B0i>l
(13)
n^nna 1^3
nyi ni'iy
i'X
max
B>3
TO'
TRANSLATION This the amulet of Ephra (2) bar Saborduch, wherein salvation
Sama, 5.
for this Ephra
that there be
and for This
(7) this
this is
b.
amulet
b. S.
and
.
and also (4)
them (5)
Bahmanduch
an
Ephra
for
b. 5.
against this
salvation,
(6)
for this
namely
Amen, Amen,
the
Liliths
Bahmanduch (117)
b.
that 5.
shall
be (3)
Bahmanduch bath for this
Ephra
b.
Selah.
haunt
(8)
I
the house of
adjure you,
all
UNIVERSITY MUSEUM.
118
species of Liliths in respect to
and
(9')
your
BABYLONIAN SECTION.
posterity,
which
who go
Liliths to the children of light
and transgress against the proscription of
their
is
Demons Woe, who rebel
begotten by
astray:
Lord; woe, from the
blast
(10) fast-flying; woe, destroying; woe, oppressing with your foul wounds .
.
.
.
who do
,
violence and trample and scourge and mutilate
break and confuse and hobble and dissolve (the body)
like
( 1 1 )
and
water; woe,
....; and where you stand, (12) and where you stand (sic) fearful and
bound
affrighted are ye,
women
the likeness of
with mankind they
With
name
my
ban,
(13) and to
who appear to mankind, to men in women in the likeness of men, and
by night and by day.
the formula,
thee, evil Lilith,
his
lie
to
TWM
(14) g'S
GS GSK,
We
whatsoever name be thine.
have
I
written against
(15) have written.
And
shall save thee, Ephra, forever and ever.
COMMENTARY
A the
phylactery in the
liliths
and
their broods
the subjects of the
charm
of her husband and the details I refer in this 1.
name of a man and wife
mas:
for protection against
The same
which haunt the home.
in
No.
blessing
13, in
which the
of children.
and the following texts
woman
For the general magical
to the Introduction.
No. 13 written with both n- and
in
couple are
invokes the love
-.
The name may be
Jewish or Persian, (i) hypocoristic from nnax, or (2) a hypocoristic reduction from one of the numerous names in Fra-; see Justi, Iranisches
Namenbuch, 101 ff. for the prothetic vowel, cf ibid. 6. name of the mother by no means determines the race of the .
;
TITOS;' r= "Sapor's-daughter" not instanced in Justi
The Persian family.
duch for ducht;
;
see above, p. 104, n. 6. 2. 'inn 3.
the
=
TTTI,
D'jn
'1
preposition,
:
1.
4; both forms in the Rabbinic.
unless a scribal error, a unique adverbial development of
"and withal,"
=
simul
ac,
or
fyoi xai
t
e.
g.
Dieterich,
Abraxas, 147. 4.
iruona:
XOD
nnnn
:
in
see Justi, p.
374
No. 13 also 'NDD.
f.
A
;
also in
Pognon B.
frequent Jewish name; see Heilpren,
VID (Seder ha-Doroth), ed. Maskileison, Warsaw, 1883,
The two forms
ii,
296
f.
are hypocoristic; see Noldeke, art. "Names," Enc. Bib.
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
119
50 f., Lidzbarski, Ephemeris ii, 7 ff., 13 ff. (For the early form and history of these terminations, cf. the results of Ranke, Early Babylonian Personal Names, 7
The
ff.).
Jewish and Syriac.
name was
full
occurs as a feminine
It
N'DD, "blind," occurring in
name
(as here) in Asseman's
Catalogue, cited by Payne-Smith, Thesaurus syriacus,
wvW
6.
of
:
KnN'W
also
pi.,
but
exorcism,
masc.
The
.
ppls.,
2655.
are the only
liliths
found
are
etc.
col.
in
10
1.
named
ff.,
objects
probably by
technical phraseology.
rm / xm :
;
nib
Pcsah.
cf.
:
"TVT\
"ma 'n
"those which haunt caper-
:
berries are spirits.
pn^rra:
the
cf. in
8.
the
pronominal
suffix
with the intrusion of
expressed
Assouan papyri of Sayce and Cowley,
[Di]E'3
a
if
:
correct
^;
(F, 9).
charm would obviate the
the
restoration,
'btO31 ^"13
demoniac procreation described. 9. "Sons of light": X113
is
primarily
fire
and the term would indicate
the angels, expressive of the legend that the angels emanate like sparks (cf.
f|En
Hag.
throne,
of
'33
fire in
,
Job
143,
5
from the dinur, the stream of
7)
:
and other
reff. in
is
to
name given
in the
371
demoniac unions with human
appears to be transferred to mankind. a
ii,
under God's
Cf. "the hosts
In 16: 7 the demons are "sons of darkness."
the sphere," 8: 13.
But as the reference
Eisenmenger,
fire
ff.
Mandaic
It is
flesh,
the expression
then parallel to "sons of light,"
religion to the Uthras, Brandt,
Maud.
Rel.,
and also to men predestined to life, Brandt, Mand. Schr., 13, 19. The redeemed come to share in the light-nature of the angels, cf. Dan. 12: 3,
30,
Enoch
38-39, cf. the
man was
viol
uT6f
of the
NT.
202, etc.; for the Kabbala, Karppe, Zohar, 372
pose that
has been reduced from
S113
the expression
ing recall the
is
myth
of Gen.
prriB
rna
Kp'T
jn
Hence we must sup-
ff.).
sirtu "light" (cf. the Arabic),
The
to be correspondingly rendered.
and
predicates follow-
6.
pn'io, as in Syriac, but the 10.
Adam Kadmon,
In the myth of
originally a being of light (Bousset, Hauptprobleme d. Gnosis,
'1:
'
An
is
only the sewa; interesting
cf.
1.
to
parallel
Talmudic formula against witches, Pesah. i loa-b ttmn spmob Np't xma ^"Ji^n -im'N, generally :
ii.
'3'Tna
a
ma
well-known '3"rnp
translated:
head be balder, your crumbs [with which you conjure
cf.
mp
"Your
the anecdote
UNIVERSITY MUSEUM.
120
of
in Hull. lo^b, Joel,
Abaye
spices fly off,
the wind carry
sense can be
made out of
BABYLONIAN SECTION.
Der Aberglaube, away
69] be blown away, your
i,
the fresh saffron."
1
I
doubt
if
much
so
the doggerel; following the Talmudic tradition
our phrase would mean "your breadcrumbs away with the gust!" By itself the words could simply mean, "be blown away with a gust," with re-
For
duplication of the verb.
mp
in the
Talmudic passage, see
to 18
:
9.
The combination in the middle of the line is obscure; a verbal middle noun from oen? The participles 01 pbano portray the fiendish assaults of the
demons; the same accumulations
the action of the
n. For
p3
demon
the
frpiJK'O
in Lidzbarski's
of epilepsy in
Mk. 9: 14
Mandaic bowls.
Cf.
ff.
see above p. 61.
E>
for the relaxing effects of disease cf. Ps. 22: 15, Eze.
:
7- 17-
pa'nra
1131021
a dittograph induced by the scribe turning over the
,
bowl to write on the exterior and repeating the word. The in the first form represents the sewa. The meaning is stay banned where you are '
:
12. pTD'
:
metaplastic form
of
!
root IDS, found in the Targums, etc.
Heb. noiD).
(cf.
POTO
:
cf. is
description
Kiddus.
8ia,
KDJVN3
jt3D
"DTK
n*b
The climax
.
the worst and most obscene of the plagues
;
the
of the
same phrase
in
Pogn. B, no. 27. D1D3: in Ellis i: 8
13.
EDO appears
in conjunction with the Tetra-
grammaton. O'by: the
'3^,
14.
many names
of a
With- tcrp^ is
meant.
For
lilith it
"lilith
are mentioned and
is
form (see
is
and the phrase refers to the u, 12 and No. 42).
difficult to
singular,
determine whether the singular or plural
of whatsoever name,"
who
are not mentioned.
cf.
14: 6:
demons whose names
The same
indefinite invocation
in the Babylonian, e. g. '
i>
153)
spirits
not
known;
22,
1.
cf. 6aiu6vwv KOI
//?
OVO/M^/UVOV
t
Pradel, Griech. u. sudital. Gebete,
2.
15. 1
Utukki-s&nes (Thompson Evil Spirits of Babylonia, "that have no name," presenting a blanket formula for names
bx, a
Hebrew
reminiscence; in general
cf.
Ps. 20: 2
f.
See Blau, Zauberwesen, 77. The connection of this Talmudic passage with Eze. ff. has not been observed by the commentators.
13: 17
No. 2 (CBS 2945)
^en
S^PET KVVJ incip3
isp-ip
ea KJ^TVI K^QOI NUT KDOIKT
moK nne pa!)
in
Ktpui' K:B"3i>i
'"3 ijoa
'aa-i^yai
Kjsti"K 'Kirn la sa'K3i
njusn nu
DVTD
n'33
HJD^S
3in pai>
NIID
(3)
Nmnj
snn^ ui (5)
[N'at] (2)
na winxa rv2 pn^nn
PCTH
rurvxT
!>j/
HJX
pa!) KJn^j
:!>m
K'OB>
ni
KDH
^ noam
xnt^p
mai
DVTD
jn'v!>i NSB^KI
nn'3 rprm ^j'K
ain
tain nnip sbnan
pna n
pn'tsn inonnn DJTPD CST KJ'jn
nn xa'sa is xnanj 13 nji3 !>yi
'!n3
(4)
rrnrvx:n
!>33i
xnmnsi srnnai xnotr pa
rux KJ^TK (7)
n^a
pna
piano nani
jmo m^o
po'p xnapu xmno^ai
nansu
TRANSLATION Again I come, I Pabak bar Kufithai, in my own might, on my person polished armor of iron, my head of iron, my figure of pure fire. (2} I am clad with 'the garment of Armasa (Hermes), Dabya and the Word, and my strength
smitten
is in
(3)
him who created heaven and the
Ibba bar Zawithai,
if
and
Fiends
evil
have said to them that
at all
I will
you
b. G.,
and against
lay a spell
his wife
the
sin against
spell (4) of the
his sons, I will
I
have
Adversaries.
malignant
(I say) that if at all
and
you (5) and stretch the bow-string
have come and
I
Abuna bar Geribta and
upon you, the
the spell of the monster Leviathan.
Abuna
earth.
you
I
against
Sea and
sin against
bend the bow against
at you.
Again, whereinsoever you sin against the house of Pabak and against his
property and
Geribta
all
the people of his house, in
or against Ibba bar Zawithai
(6)
my own will
the curse and the proscription and the ban which
right I
Abuna bar
down upon you upon Mount Hermon
bring
fell
and upon the monster Leviathan and upon Sodom and upon Gomorrha. In order to subdue Devils (7) do I come, I Abuna b. G., and all evil Sacra(121)
122
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
ments and the tongue of impious Charm-spirits; I have come and smitten the Demons and Devils and evil Tormentors, the Gods (Idol-spirits) and female Goddesses standing in serried rows and encamped in camps.
COMMENTARY
A
mutual charm of two sorcerers, each invoking his powers in turn the other's behalf. An almost exact replica of the terms of the charm
found
No.
in the first part of
where Pabak's household 3in:
1.
formal term of introduction;
generally connects the several
members
273.
be correlative to 3in in
may
1.
'tWVBia:
cf.
;
in late Babylonian, Hilprecht
Syriac
KJVBia
a
is
the character of the name,
=
KVVJ
3.
Tt
Cf. the
JAOS,
1911,
7ra/*/?or.
ix, 68.
For
with a small mouth.
water-flask
Xofcfof, L,u.
For the hypocoristic termination meaning and form to rPpnpa. Neh. II
in
8:
'N
39
,
=
see to
xro i
:
4.
17.
:
Comparing the Rabbinic pa, "a shining spark," gypsum," and yrtli, "polish." I understand this word in
KDX'VJ,
and "white earth,
in
and Clay, BE,
Hebrew pupa,
cf.
me
Arabic Babek, Greek
"wine-pitcher," etc. It is parallel in
3,
5.
pass: the Persian Papak, Justi, p. 241
The name occurs
No.
26:
cf.
of an incantation series.
"and" introducing the mortuary charm published by It
in
is
the subject of exorcism.
is
a
apparently
The two men named appear
27.
in
27:3.
the sense of "polished armor."
join
= snm
noip
nba
'noip
obscuration of magical formulas.
,
27
Fire
:
is
4
;
the parallel
and demons, as the ancient means for destroying the fire-god Gibil was the chief god of exorcism p.
25
ff.
;
marks the gradual
the potent element against witches
In Babylonia
their arts.
in such magic, Tallquist,
for other examples in Semitic magic, see
Thompson, Semitic
other metals, and excelling them,
is a potent Magic means against devils, Blau, p. 159; Thompson, in Index; in the Testament of Solomon is an anecdote of a devil afraid of iron (JQR, xi, 18)
in Index.
Iron, like the
;
Josephus' exorcist used an iron ring.
Wissowa, Real-Encyc., 2.
of
bl,
X'Ol
which
I
i,
50.
supply from the
letters are
For the western world, see Pauly-
parallel inscription.
repeated to
make
After
it
appear traces
the following word; a fault in
the bowl required the rewriting of the characters.
MONTGOMERY
J. A.
swob: his powers.
Compare
-ARAMAIC
INCANTATION TEXTS.
123
the garment of a potent being carried with
the assertion by the magician in the
charm
it
noteci
which he professes to be clad with the magical paraphernalia of There is also Moses, Aaron, David, Solomon, etc., and see above, 9.
to
1.
I,
in
to be recalled the magical garment of
Tablets of Creation, while the invisible
is
K^DOI
common
NDO1K
with the rest of this phrase)
renders
wearer
the
in the parallel
in 19: 7; in 25:
;
8,
pB^D
4
=
D'DTK
bowl No. 27 (along
Myhrman,
NDD[ns]; 1.
4,
n
in
D'DTit.
:
7
The
one of the Syriac spellings for the Greek 'EPHK, Peshitto to Acts 14: 12; D'Din also occurs in Syriac. NDD1X is then
g.
the
found
is
D'DtK; and in 7:
forms give the clue; D'mx e.
magical
Seven
in the fourth of the
which
robe
property of folklore.
N'3T KDCns.
in the spelling
Marduk
is
Hermes about whom gathered
the extensive mystical cults and literature
towards the beginning of the Christian era to which is given the epithet Hermetic. Summary reference may be made here to Reitzenstein's illum-
Poimandres (Leipzig, 1904), also to G. R. S. Mead, Thrice Holy Hernias, London and Benares, 1906. The Greek Hermes, the messenger of the gods, was identified with the Egyptian Thot, the divine inating study
agent of
human
in a
illumination
word
This mystical function of Hermes-Thot Justin
Martyr Uyov
'Eppijv
:
f<
yeyevfia-&ai CK i?foi "Aeyopev
TOV vapa &eov ayyefatubv teyavaiv
the is
Logos of the Egyptian
evidenced,
A6yov
&eoi>,
(Apol.
religion.
by a passage in
KOIVOV TOVTO lara vfjlv roif TOV
22
i,
e. g.,
;
Migne, Patrol,
gr., vi,
57-).
This figure was also adopted
in
farther East, as the expressions cited
the
syncretistic
of
mysticism
from our bowls show.
He
is
the
the
word x^oo (= xWo,
19: 7),' and the Metatron, that mysterious intermediate agency between God and his creation in Jewish Gnosticism (cf. But this Hermetic theology was not mediated to the Orient through 13).
Judaism, but through the Hermetic schools, which appear to have held out, into the twelfth century, in that obstinate center of paganism, Harran.
Chwolson has Greek 1
collected the evidence for the survival in that region of the 2
and Reitzenstein has now trenchantly pointed
religious philosophies,
The
'Ep/iifc
Uytof or Uyiov
:
Reitzenstein,
op.
cit.,
43
;
Abt, Apologie des Apuleius,
118. *
In his Die Ssabier und der Ssabismus, 1856.
See
now Dozy and
de Goeje,
UNIVERSITY MUSEUM.
124
BABYLONIAN SECTION.
out (p. 166 ff.) the essential Hermetic quality of this last remnant of the
The magic
old pagan philosophy.
of the Euphrates valley has caught up
probably from Harran the figure of Hermes and easily identified the Jewish Metratron, the biblical Enoch,
Hermes was
etc."
with
it
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 K^oo
of our text
1.
rw
thus:
5,
4
fire.
What
is
meant
occurs in the parallel text, and also in
It
?
the Ginza
dress of
then a proper epithet of NDcnN.
K'31
by the preceding epithet Stiibe's text,
is
Nebo with a
in
;
mt6o
I
jntSD'O.
suggest that
nun
(sol)
means "who-is-in-Yah," an ancient mystical expression for the Logos; cf. the Johannine ^pot rbv &e6v, and the description of the Son as "in the
bosom of
Compare
also 7: 8,
nno
3. Joel,
his Father," and, "I lira
w,
am
and
Father and the Father in me."
in the
note.
4:4), reminiscent of the
(cf.
biblical
'D
aop, for which see
100.
i,
XJUK: a name of two Amoras.
KmnJ: "scabby";
cf.
WS:
the
same name
2 Sa. 23: 38, and the Palmyrene K3nJ,
Gareb,
de Vogue, Syrie centrale, no. 141 in
;
also the Arabic Juraib, Jarba.
Seder ha-Doroth,
from Abba, see Lidzbarski, Ephemeris, "KlTir
:
Xp3"i, "stall."
NJVU
,
"corner"
;
45.
the
the biblical
.
The form
is
shortened
name here and below. It is name Ribka = Aram.
of cf
so the probable reading
hypocoristic from
ii,
ii,
8.
Is there here a pious allusion to the
daughters of Israel as
polished corners (JWt) of the temple, Ps. 144: 12?
verb
NJB'B'K: the
rarely,
and
in the
is
found
in the
Aramaic only
in the Syriac,
and but
bowls occurs only here.
Nouveaux documents pour
I'etude de la religion des Harraniens, in the
6th International Congress of Orientalists,
II,
i,
Actes
of the
281.
*
Bar-Hebraeus, Chron., ed. Kirsch, p. 5, where Hermes and Enoch are identified "by Greek books" also a reference in Reitzenstein, p. 172, n. 3, to a Hermetic MS. Enoch. For this Enoch-theosophy see Joel, Aberglaube, bearing the name of Idris ;
ii,
16,
=
19.
*
Ginza, R,
p. 54, ed.
Petermann; see Brandt, Mandaische Schriften,
89.
NDH KSE"X:
01
A
legend.
it
125
on the sea and Leviathan was mightiest
the spell
for
magical history,
Marduk
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
was the
great act of "white magic"
first
cf
;
in the.
.
survival of this mystical aspect of creation appears in
Job 38: 8-1 1, which concludes: "And He said: thus far shalt thou come and no farther, and here shall thy proud waves be stayed" cf Jcr. 5 22, Ps. 104: 6
ff.,
The
ff.
magical allusion in the papyri, 1.
3062
The
a
is
frequent
the Great Magical Papyrus of Paris,
g.
(Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258).
ff.
Tehom
sealing of
4.
e.
subjection of the abyss
:
.
;
Job 38: 8
incnnn
the
:
referred to in Targ. Jon. Ex. 28: 30.
began to write
scribe
(which we
imperfect
is
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
is
sometimes deleted with a
m33:
Mandaic and
Kne>p
'3:
NnnrN. 'H133,
Noldeke, Mand.
charm
cited to
Marduk's slaying of Tiamat the praise
Creation,
ii,
parallels: Isr.-jiid.
Targums and Talmud (also The terms are reminiscent of i). Babylonian creation legend "Marduk
a form of -3 found in
'3
Palestinian
1.
in the
:
The bow and the quiver he hung at of Marduk's bow in the fifth tablet (King, Seven
made ready bows cf.
s. v.
Targumic idiom for
also
so
144.
'Jl
in the
a
word
line.
rvnJVK: for the various forms, see Glossary,
Gram.,
A
In general the scribes aimed at carefulness.
the word.
....
63, 83,
Hob.
and fragment
3: 9, cf. v. 11
Eschatologie, 78,
;
cited,
p.
207)
;
his
side"
;
Tablets of
also numerous, biblical
Ps. 7: 12-14; Dt. 32: 41 (where Gressmann,
would read nae>N for
clothing of Deity, so here with
his magical
BBBT3).
As
in
1.
i
with the
arms the magician declares
But the phraseology may be based on magical practice, a symbolical shooting at simulacra, in the same way as these are burnt, peeled off, mutilated, etc. A very similar passage is to be found in one of himself invested.
the
Manichaean
texts
discovered
conjurer shoots with his
in
Chinese Turkestan,
bow and arrow
at the
in
demon, who
which the falls
dead
;
Sitzungsberichte of the Berlin Academy, 1908, 401. X33'J
participial
form from 333
;
the Peal
is
unique.
3in the other part of the mutual charm now 5 further expressed by 'TT3 "op my part." .
is
:
:
,
begins.
The
contrast
126
UNIVERSITY MUSEUM.
WSO 6.
name was omitted
IX: this
NDDiriN: for the prosthetic
|1DTn by: a fallen angels
reminiscence
upon Hermon
BABYLONIAN SECTION. proper place and
in its
N
see Noldeke,
now
is
inserted.
Mand. Gram.,
24.
of the
(n. b.
V
myth of the confederation of the Din) see Enoch 6: 5 f. "they named :
;
mount Hermon, because they had sworn and bound themselves by
the
curses upon it"
;
also 14
:
7
ff.
Philo of Byblus also connects the Titans with
the Lebanons and other mountains of Syria
:
"These begat sons of greatest
and superiority, whose names were given to the mountains which they occupied, so that some of them are called Kassion and Libanos and Antisize
5
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
anathema.
know
not,
Moreover
it
the
that
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.
pno nTD:
"IBID
HB1: "camping
Aramaic, but is
found
construct of accumulation.
is
in
camps."
1B1
frequent in Assyrian, where
in this sense (cf. the biblical
very rare in
is
among
Hebrew and
several meanings
D'TBl). IBID
place-name
it
occurs in
WK
MS. cited by Rabbinowicz to Mcgilla lob h& 1TB10 JV3, where 'O = Hebrew nrat?.' The variant in 27: 11, HBIO nam, parallel to 'D nTD, is probably the correct form. The allusion to the serried battalions of the
a
:
demons '
'
'
but
I
is
epical,
perhaps of mythological origin.
Eusebius, Praep. Ev.
Hilary to Ps. 132
So on Jastrow's do not
:
3,
i,
10: 7; text in C. Miiller,
see Corpus script, eccles,
Fragm,
hist,
iii,
566.
latin., xxii, 689.
authority, Dictionary of the Targurnim, the
find the reference.
grace,
Talmud,
etc.,
1476,
No. 3
Konm KPI
Knanni> Kine>
XB"a
JDDI
Kea Kin
ntoa niio
miD
snaa
n>Kna IOIK IDIK K'Wai
Ki
mn
pnnnM
rpjpn
nn
(CBS
2963)
nripanin na MTIK
Koon pn^'K
m^o
pn^ja n 1 IJIBPTI K^I (5) n^ya 'ITIK
KBD^a
K^'b
K!>I
oys ion ntntnt
sh
ion
'n' yaa' nai
(6)
PD PD pDpD Km'P KHtJ"K pD
VP 1DK PD JVPD
IDE'
n^ro ^[']m Knia isten
(7)
mK
[p']Tjn bim^ nnroiin 13
pmi
tin!>
n^xn
pnnja
Km^P' Knt!"K PD
jvpo
!>a
n'O' yoB* (9) nai n'j^a
not?
pnna
WIBTI
(8)
n^nsi'
im
nu
pm pn^a
nav inoK
I"m Kmo
n'nfiV nSl
^a JDI
Tiienp
[ai
IHDK
pp
IK^DI. Kan Kotr
n'onp poi
po
pny
y^an^Di
Mais na nT.mK nnK
PDPD JDPD
pp
11
rr
an KDB* Kin inn
pirn iTaxip
Kn^a pnnn.
IK
n^
na nnx
pn KQV po pn5> pm pai p.n5> n^T pa nan tan ysDysoyD non ion non yryryti
nhyi>i
K!>
tap:
poysv
pmaK po
pai
'lana
n,De>a
pnnn nwan
(2)
max
iDpn Knaa
(3)
n'nn'K nnK ni^o int'min na MTIK pin rv hop^n n'l
no
pnn JBTO 'ami nan K'DN KnxiDK
KID'S
DIEQ JDK
I'D
sj'E'Dia
[Kin pnn]
'manp pn
ybn'm pny
n'nn^K nnK anp pai n;n[t'Dnin. na MTIK nnp po]
nnos
oitrai
ICK K'B'oia pn5>
a[n KDE' Kin
pa 'monp pa nnK (12) noNJtj'
nt
Kl>n]
[n*r]D i"nnn xan pnni pn> n
en?Dia
popo IDPD Knn'p' Kne"K pa n^nav nai> nav i"nn (11) n^n' yaB> nai nora 5"nn snia ixbon
po
pnn]
pny swa Kin.
yi>ann:i
pn pni>
D5>E>in'3
pnni
pni>
pia'i
pnyi
i>im'
an KDty pnn oitra Knt^n
n^Kn pan pja ba onp poi nana na
n^man ia mrr nyr \oon ia
nin^
nyr
itaon i>K
mni
[IDK IBK B'K'a
*IN
n-nn'K
nox
!>xio
11
!
nin
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,
UNIVERSITY MUSEUM.
128
who
the Mighty Destroyer,
woman from
and a
(3)
man from
a
the side of his wife
the side of her husband, and sons and daughters from
from
father and
kills
BABYLONIAN SECTION.
by day and by night onto, omo, walking. (4) I adjure thee that thou do not kill off this Ardoi b. H. from Ahath his wife, and that thou do not kill off Ahath bath Parkoi from
their
their
mother,
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 day and forever, neither by night nor by day. 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 SK, his name KS his name. This is the ;
name before which
great
hears
it,
the angel of death
frightened he flees and
before this Ardoi
H.
b.
and from
wife, bath P.,
is
the
name of KK, 'STW,
and
is
name
in this great
is
is]
from Ardoi
Amen.
YWPT,
before which the angel of death frightened he
flees
of this great
name
(from Ardoi, said
is
shall
etc.).
Satan:
to
and
Moreover now he shall
etc.
afraid,
P.,
(10) and from sons have.
shall
[This
is
PWTSS,
the great name]
and when he hears
it
(n)
swallowed up so moreover now on the authority fear and flee and go forth the evil Demon ;
PWTSS.
YHWH
is
In
frightened he flees
it,
[the angel of death, etc.
afraid
b.
name of 'STW,
In the
daughters,
from the burning fire, name before which
this household.
H.] and from Ahath his wife b. and daughters, those they have and those they flee
all their
the great
(9) he hears
and before
it
of which
when
it
PWTSS, Amen.
shall have.
[This
afraid and
swallowed up before
is
flee
YWPT, YWPTYH,
SKSN, SKSYN, SKYWN, the angel of death
and (just so) [and from] Ahath his
and from (8)
their sons
all
whether those they have or those they
when he
(7) and
afraid,
swallowed up before
he fear and
shall
is
According as
rebuke thee,
chooses Jerusalem. [Is not this
Satan;
it
is
YHWH
said:
"And
YHWH
rebuke thee,
a brand plucked from the burning?
who
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.
I.
A.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
=
"10: construct
SOD.
Syr.
129
xnxiDN no: a frequent epithet
01
in
these bowls of the deity invoked, along with
'Dim xai WDK,
Cf. the frequent invocation in Pognon's bowls
K'DXDT N"DN DiOK, N'DX HXJX
:
e.
7:
g.
i.
nym, the
The theme nox is equivalent to "^u i n the New Testament salus, German Heil, for which modern English offers no synogood old word "health" having been specialized. The word
implies a
remedy against
xnKD'EJ,
etc.
and Latin
evil
concretely, of the phylactery, "this
The
and black magic. '", Wohls. 2426: i.
It
spirits
is
also used
epithets here used are interesting as being probably one of the
few survivals terminology
;
in these inscriptions of the ancient
we
there
Babylonian theological
have, in the penitential and magical literature in-
numerable appeals to the love and curative powers of the deities thus Marduk is god of love and life, Ea is a-si-e.* And the 'exact equivalent of ;
1
found as an epithet of Gula, the consort of Ninib: azugallatu beltu rabitu, "Great Healer, Mighty Mistress"; and of Bau, who became K3T X'DX
is
identified with Gula,
and these
able
invocation
g.
Ninib was domiciled at Nippur
asitu gallatu.
may have been particularly Nippurian, the bowls coming from that locality. I have not
epithets of his consort
and so have survived been
1
e.
is
in
discover
to
the
parallel
masculine epithet for Ninib.'
doubtless pagan, being distinct
from the numerous
epithets expressive of the love and power of God.
with the Jewish Divine Name.
Z"r^>
is
a
It is
common
This
biblical
never associated
epithet of the
Greek
gods, Zeus, Apollo, Asklepios, Hermes, and is an epithet of the Deity in the N. T., e. g. I Tim. i i. Cf. also the Phoenician xsio ^>j?3, CIS, i, no. :
379, and Ex. 15:
1
La magie
'
This reference
' 4
'
ass.,
26,
IXST
nirv
b.
n. b.
the
common
epithets for
his title remenu.
have not been able to verify.
Thompson, PSBA,
Radau (BE
Also
Fossey, 323, 365, 369; n. I
III R, 41, col. 2: 29; Delitzsch,
R. C.
'3X.
xvii, pt.
I,
p.
Hwb., I97a; Schrader, KB,
iv, 78.
1908, 63.
ix) endeavors to find the
same
title
for Ninib in his
explanation of the Aramaic rendering of NIN-IB, IWIJK (see Clay, JAOS xxviii, 1907, He interprets it as en-usati, "lord of 135, and Montgomery, ibid., xxix, 204). help," our very title (cf. Delitzsch, Beitr'dge z. Ass. i, 219, for equivalence of with asu), and with the same root. The interpretation would be very agreeable to
=
AZU
me in view of the above remarks, but Radau omits to explain the Aramaic rendering of i (or e) by V when the Aramaic has the root D, while Clay's explanation appears to
me
the
more
satisfactory.
the love of
God (V nrn)
Pradel
texts.'
number of the he
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
130
there
is
has
O. T. and Koran, also
in the
collected
,
f.,
a
formula
in
bowls
these
(with KD2,
!T, Pael, appears to be used in the sense in which the Peshitto has
etc.).
as the rendering of the
12:
Gcbete, 42
Ifor/pav, etc.
01 joto: a standing introductory
it
Palmyrene
and merciful character of God;
epithets denoting the healing
iarpof iln>x" v
in the
Griech. u. sudital.
in his
3.
Hebrew
trnpn, "sanctify,"
Josh. 7: 13, Jer.
e. g.
ly.
Cf. the religious connotation of the parallel root
For Nnonn as a pa"al formation see Noldeke, Mand. Grant., 121. Cf. the Mandaic forms and formula cited by Lidzbarski, Eph. i, 96, n. i KmXDJOi xnwisri xnDsnxn. The "charm, mystery, seal," are identical, and :
Name
refer to the Great
seal, sec Heitmiiller,
"7m Namen
TTIK: hypocoristicon in
2.
For the
of the incantation.
Jesu," 143, 150,
identity of
etc.
abundant, with variants in
-oi,
name and
-di
and
in
i,
these texts (see Noldeke, Persische Studien, in Sitzungsberichte, phil.-hist. Class, of the
Vienna Academy, 1888,
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.
irvOTin: a frequent Persian name see np, or
=
rip
Heb., E.r. 28: 28, 12: 10,
j?P,
cf.
from the
Nnwnx, Pognon,
jnr
or
yyt;
but as
Aramaic rw),
B. np, 31:
"Demon, Satan, Destroyer,"
Justi, p. 10.
np, from
see the forms
Jimr,io:6,
Jinp,
3.
epithets of the one
all
nnr (found in
demon;
above
cf.
pp. 58, 68. PDJJBS
:
with reversal of the alphabetic order of the
to indicate the bouleversement of the
K13J
max
:
is
Gram.,
Notice that the
115.
represented in Rev. by
6
four letters
demon?
abbdda gabbdrd, abbdd not otherwise found
tion cf. Noldeke, Syr.
Abaddcn
first
;
for the forma-
Hebrew and Greek
as though the original
a.Kok'Kvwv,
was a
=
Jrnt'on ixbon, 2 Sa. 24: noun of agent, not an abstract. The epithet rrne>on, Ex. 12: 23, the Samaritan N^ano, etc. 3.
'
p^l: for
the
vocalization
Baethgen, Beitrage, 82
f.,
of
the
conjunction
Lidzbarski, Handbuch, 153.
cf.
K^TI,
14:
16,
6;
MONTGOMERY
J. A.
The conjunction
7, etc.
14:
l,
ARAMAIC INCANTATION TEXTS.
Onkelos, Dt. 14: 37 (ed. Berliner),
I^KflD
1O1X
:
also similarly pointed in
f|^m; see Berliner's note,
piVQ'K: the half-vowel after D 1O1K
is
Targum
140.
ii,
Mandaic.
indicated, as in
is
131
thus the uncanny stealthy movements of the
demon
are expressed.
name
4. nns: probably the first element in such a
of her father," cf
Talmud.
Cf.
Ahat-immisu,
names
'mnx
.
,
and
3SHK,
biblical
as
masonns,
"sister
name
in the
"brother of his father," a frequent the
Ahatsuna,
Ahatbu,
Babylonian
(Tallquist, Neubabylonisches Namcnbuch, 3), and similar
etc.
in the Glossary.
'1313: hypocoristic
pm =
5.
common
of Persian Farruchan, Justi, p. 94
hawen,
cf.
JOT, 6: 4, pi. ppl.
jno,
in
Talmud
"From
6.
with future sense, as
in Syriac.
the
;
16:
so
jn: appears only in this phrase,
seldom
ff.
13,
19: 20,
archaic and
is
for the ptonouns see end of Glossary C.
burning
fire,"
i.
of
e.
For the threatening of
hell.
demons with pangs of hellfire, see Pradel, 21, 1. n ff. for the threatening of demons in general cf. the Paris Magical Papyrus, 1. 1227 ff. (ed. Wessely), and see in general Tambornino, De ant. daemonismo, 78. The ;
The charm of which he
angel of death appears in Schw. F.
is
afraid
is
d potion more fearful to the demon. 7.
text of in
p'Tjp:
for the second
Targum
bwtT
,
'
representing the sewa, cf. the Sabbioneta
Onkelos, ed. Berliner, to Ex. 21
see Noldeke,
Mand. Gram.,
and rvmp along
forms 'niDtnp
to the "Palestinian" dialect
219.
:
13,
Num.
35
:
26.
For u
N. B. the two prepositional
side of each other, the latter attributed
by Dalman, Gram.
d. jild.-pal.
Aramaisch, 181.
The Great Name, or True Name, at which devils and all things created flee away, is a common thesis in the Greek magic Wessely, xlii,' 65, ad infra: the God of Israel whom the heavens bless and (the
tremble and
:
oceans?) fear and every devil trembles; Dieterich, Abraxas, 140,
name
at
which trembles the Gehenna of
Wunsch, Antike Fluchtafeln, no. *
hist.
"Neue Class,
griech. xlii,
2
:
4,
1.
1.
55
ff
:
the
and every mountain trembles; 44 (with editor's notes), and no. 5, fire
Zauberpapyri" in Denkschriften of the Vienna Academy, xxxvi is cited as "xxxvi."
his earlier publication in vol.
phil.-
UNIVERSITY MUSEUM.
132
1.
21.
It is
"This
is
deep,
hell,
not necessarily a Jewish phrase, Wessely, xxxvi, 50,
the primitive
heaven,"
(
trembling before the
couple
named
practically the
also
made out
in
p.
40
Name
Typhon
at
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
1.
Cf. Heitmiiller, pp. 148, 231, for citations
The bowl CBS 16093 bears the same design.
name
^purevov~)
etc.
the Fathers, and Pradel, this
BABYLONIAN SECTION.
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) Nrprnt
'rm tnon
mr
rnrva
(2)
yaiN
'WK
ID
ma
K^I
rpri'3
am
KTIS? [xonnai] stj^a
i>aa,
prn
paaia
B'J'
K
i>33
pna
pbaoj
rrnu n[nno ]Dinmbio'o pnx
(7)
xno^a
am
'tj"a
pai>
'ins
nn nonxi
nyaB
KHVB' nyi
pa^ip paste
oou
PTDN
KJIDNT
TIJHS
wm
i>it^D
K'S"i>3.i>
K!>I
H3DJ n'i>mBni n'BpJ rpjm HJK
n^
nmn
ma perm xoo^a
nn n'onn
N-iiD[''iu
(5)
(3)
NiiD'xa
NJTDN
pa^j]
pn'eaa
pri'Tox
am
&6 bi
pa5>
xnnDi
xan KDT iv p^SMte
nana na NJiaxa pna
'boaxi
s
ioi
'Kiveia na pa^aa
N^I
pioo:
'nan |
wii
Nina piraTim P.JVTDK
(4)
1
Kwa
ttr^i
iion'n
!>...
'xn^eia 13 (6) paxan rrrva KB'njT xa^ Kmtyi
13
nra
tn*n
nnn n.nna
TRANSLATION Covers to hold in sacred Angels and
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 of his house. You shall not sin against Pabak bar Kufithai, nor shall any
do
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
Again I charm you with an evil and charm galling Again, (4) you with the seal with which were charmed the Seven Stars and the Twelve Signs of the Zodiac unto the his
wicked brothers. I
seal.
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,
namely the people
K., neither by night nor by day, because
house and well
armed,
(133)
and with a great wall of
UNIVERSITY MUSEUM.
134
bronze have take.
surrounded
I
You
(7)
it.
I,
BABYLONIAN SECTION.
what
desire
I
Abuna
are in the place of
b.
grasp, and
I
what
I
ask
I
G. and in the place of Pabak
K.
b.
COMMENTARY
A
general charm against
The introductory
3.
(8). The
these bowls
all evil spirits,
made
out for the Pabak of No.
lines are of interest as they definitely settle the
use of
design represents the sorcerer waving his bough,
see p. 55. i
m
e
^OTen ^n'O
.
mctt
c
e
talle,
is
e. g.
p. 231,
:
3
ira
'Ji
TO, "contain," whose
Hebrew, even
in the sense of holding
against the later
meaning of "measure."
snKC'Hsp
cf.
snoin, Ginza, ed. Peter-
was written by inadvertence.
case of dittography.
xn3>ns: for the prosthetic .
probably represents the pronunciation the infinitive of
is
79; also
p.
Tini: the first letter
KfPJTr 'JTT
'
and the Mandaic SCHlpn snn.
10,
1.
ba'O
n, over
Jer. 6:
pKTD: See
pe'Hp
to be identified with the plural of the Syriac
retained in the
is
meaning
with force,
mann,
'D
:
or matt e lef the
The second word
le.
original in
m
c
tall tha,
n^oso
we
:
N, cf.
Noldeke, Hand. Gram-,
find here the
passive participle, as in Neo-Syriac; see Noldeke, Gram.
Sprache,
103, 143.
ing "to carry,"
Syr. Gram., in
etc.,
But
d.
neusyrischen
approximate use of this participle in verbs mean-
and also with IDS
280).
meaning; thus
An
32.
idiom of the active use of the
is
found
in classical Syriac
in these instances the participle is
(Noldeke, middle voice
S^ba TDK 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. 113ns
this
:
spelling
is
found
Karmsedinoi, quoted by Payne-Smith, 'ins
:
"his brother"
ing as -tihi
There
col.
passage 266,
in -ui, 6i are
.?.
i'.
from the lexicon
of
DiBDna'CJS.
Mandaic, and
spelling, differ-
also Palestinian.
reminiscence here of a cycle of personal legends concerning
Enoch which have been preserved only 1
a
and "his brothers" have the same
and ohi; the forms is
in
See Noldeke, Syr. Gram., S
59.
in the Arabic, see Weil, Biblische
MONTGOMERY
A.
J.
Legenden der Musselmanner,
ARAMAIC INCANTATION TEXTS.
p. 62,
135
a compilation from manuscript sources.
1
According to these legends Enoch (Idris), who foretold the flood, suffered at the 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. 64,
for other apocryphal examples.
For Enoch
in incantations, cf.
17.
pPiWD: the
word
the
then inserted
X,
word is
by the wicked on a saint was a fortiori potent; see
spell laid
correctly.
unique
;
it is
e.
xm
Nnytr,
1:13, the
the
is
line,
New
first
case the scribe emitted
and on second thought rewrote the
Syriac and Mandaic KDK^NO.
to be classed with the
Gram., 223, where,
Tim
above the
it
It
written twice; in the
is
The
'
first
phenomena noticed by Noldeke, Mand.
g. -yun for -un.
NOV
cf.
:
"the great day," Hexaplaric Syriac to
Is.
Testament "that day and that hour," the Syrian Ephrem's Lamy, iii, 583), and the Arabic
expression, "the hour of judgment" (ed.
"the hour."
For the feminine form
In lines 4,
5,
we
T)3"i,
see Noldeke,
Mand. Gram.,
145.
are introduced to an extensive and ancient cycle of
myths concerning the relation of the Seven Stars (the planets with sun and moon) and the twelve zodiacal signs, with the creator of the kosmos.
There were two
developments in
distinct
this
development the planets became highest the
call
monotheistic
Marduk became stress
is
celestial
laid
trend
of
mythology But
thought, in
divinities.
The
antithesis
between the
present regulated
in the polytheistic
what we may
in
which one of the gods,
monarch, or, as in Israel's faith
upon the
;
deities.
Yahwe
is
like
the sole God,
Creator-God and those
orbits of the planets
and the
fixed positions of the zodiacal constellations signify that these beings, once
have been brought into subjection to a higher god. In process of time they came to be regarded as "spirits in prison." Thus Tiamat became, when slain, the fixed firmament (or the zodiac?), while, autonomous,
according to Zimmern,
KAT
,
502, the eleven Helpers of
twelve signs of the zodiac, minus that of the 1
For the
'
See Montgomery, The Samaritans, 224.
later
Tiamat are the
Bull, the sign of
Jewish Enoch literature see Jew. Enc.
i,
676.
Marduk
UNIVERSITY MUSEUM.
136
This
himself.
The
ancient.
in line with
it
unfavorable
BABYLONIAN SECTION. toward the
attitude
celestial bodies is
Hebrew
monotheistic trend was native to the
we have
the passage in Is. 24: 21
thus
and
theology,
according to which "the
ff.,
host of the height on high," as well as the kings of the earth are punished,
being bound in prison. e.
witness;
18:
g.
When
mountains.
13 I
later theology the
"I
saw there seven
ff
.
:
inquired about
where heaven and earth are
The
host of heaven.
stars
it,
come
(cf. 21
6).
:
which revolve over the
the place
is
till
are they which at
command
of
God
for they
the time
"spirits in prison" of
notion, depending directly
fires
and the
Then he became angry at them, and when their sin is accomplished"
forth at their time.
The
burning
great
This
:
a good
is
at end; this is a prison for the stars
bound them for 10,000 years,
same
as
stars
the angel said
the beginning of their origin transgressed the did not
Book of Enoch
For the
Is.
upon
i
Pet. 3: 18
24: 21
ff.
in line with the
is
and we may compare
ff.,
the invidious use of "planets" in Jude 13, in the expression amep^ ^avjjrai.^
But our text also bears witness
The "binding"
to another development of the myth.
passage quoted from Enoch,
term.
According
years.
In the Isaianic passage, a term
they be visited."
5
Christ preaching shall
was
of the Seven Stars and the zodiacal signs
take place
to the
is
fixed
In Peter the ancient myth to the spirits in prison.
when "they
is
:
was
for 10,000
many days
shall
revived in the notion of
It is left
shall be visited,"
it
"after
for a fixed
or
somewhat obscure what
when
differ over
"their sin
in Isaiah,
is
ac-
whether
npB' complished" (with Enoch}. Exegetes the verb is to be understand favorably (of a visitation for release) or unfavorably (of chastisement).
Also the Petrine preaching to the
spirits in
understood by commentators in equally opposite ways. In our text the term of "the great day" and "the great hour" is evidently to be prison
is
one of release to the stars bound
in prison.
There appears
here the idea of a universal Apokatastasis.
Now
redemption of the imprisoned celestial deities
we have
to be applied
for this notion of the
a basis in Babylonian
4
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:
possibility of confusion
between KJpllB and
6,
KanplBS.
There
is
In Tablet
mythology.
Tablets of Creation),
And
his enemies."
PSBA,
dach," in
27
1.
vii,
Pinches
1908, 53
f.
137
of the Epic of Creation (King, Seven
given to Marduk are: "Who had who removed the yoke from upon the gods has now published a text ("Legend of Merothe
among
the captive gods
mercy upon
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
titles
;
which
ff.)
is
a late supplement to that epic, and
apparently continues the theme of the release of the captive gods
:
"He
he rises to approach the prison. He (Marduk) goes down opened the gate of the prison, he comforts them. He looked upon them then, all of them; he rejoices. Then the captive gods looked upon him. Kindly the whole of them regarded him." The "day of redemption" of to the prison,
our text
is
therefore in line with this Babylonian myth, and probably the
passages from Isaiah and
with
it.
5
.
6.
Abuna
in
Peter are also to be explained in consonance
intruded awkwardly.
is
nro TOT:
bowls, and is
i
This mythical trace probably descends from the Enoch
the
nt (nto,
root
^3DK
mr)
is
literature.
for *7UDK.
found
elsewhere
these
in
Pognon and Lidzbarski (see Glossary C). It used in parallelism with nox, etc., in preventive magic. The verb means the Aramaic dialects "to arm." But Pognon (B, 74) assumes for the also in those of
noun NDTJOSt
the
meaning "admonition," and Lidzbarski (Eph. But there is no necessity letter, etc.
i,
the sense of "binding up" a ing from the
common meaning;
and things with power
"Arm That
it
refers to the magical
to resist the forces of evil
yourselves with arms not of iron"
is, it is
may have
Petermann,
the magical equipment of a person or
been making use
of
armament of persons
so a passage in the G'mza
;
(ed.
p. 25,
charm against
well-known magical
language
i,
least this confidence
mm
{iriK:
20).
Paul
when he The 13.
cf.
15:
7,
and see
50; a Talmudic instance, Sabb., 66b.
O1 JTjOT nJN: our magician displayed the
At
:
equally parabolic;, bronze
is
possessed atropaic use in magic, like the other metals;
Pauly-Wissowa,
1.
evil.
exhorted the Ephesians to "put on the panoply of God," Eph. 6: following phrase, "a great wall of bronze,"
96, n.)
in depart-
had
its
same assurance
psychological effect on the client,
"hoist with their
own
petard"!
in
No.
2.
penrpm jnrn
meo
pB>T6
m
'acna
m
na
ivmx
nanai noxi TTI
rvTDK Kt'3
..... li
*?*
nin
1
m
2952)
pe"ni>i
piD'p
nwi
5>ai
^s
Knt53
n
TOBI i
pi3W
pE^pn
5>3i
po>nn vs'nm
(V) xn^'
!>3
i>
lines
po
pnj'D nwv
(2)
ptru pt^im snnpi
IDT
wy
sriB"3
n3
nw
'2
S>y
D'^n'S Tmsn
ID uB'ia (4)
mrr
n
c.iB'3
not? mrp
ro injvj
nic-B'!:
13 (6) nin' nyr
on either side of figure n^o JCK IDS ni>D
.
.
n'i '3tyia
.n
13
tauin torn S3B"3
nx
jtson
iyo'
mn
13
rn,T
n^D pj
Two
PTDK n<[D]
rrrp3
.
.
non 01^3 w'ty n^y[3t5'N]
TV niDB^ntr 5>njn
KJDD
12
nunii'NT rrospu penn nyatra (3) pn'D'nm p
r6o ptc p^
K^n
ana
in:v:i
n
iDK'i HB^D T>3
niK
(V)
t<2ipn
^y (5)
'a
pis
(CBS
nvnj'o
'JD
n3 ine)
(elided
mrr
no
No. 5
1
nyr p
[CN trxa bsio
in center.
n5>ni>
nynx
(7)
JDK pax
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 bar Pusbi and Newanduch bath Pusbi and Abanduch bath Pusbi, and that there depart
from them (2)
all evil
Liliths
and
all
Demons
and Devils and Spells and Idol-spirits, and the Vow and the Curse and the Invocation, and evil Arts and mighty Works and everything hostile. Ye are bound with the seven spells and sealed
(3) with the seven seals in
name of Eldedabya Abi Ponan, lord of spoil and curse ..... I conjure against you in the name of the great Prince, that thou keep Farruch b. P. and Newanduch b. P. (4) from the Evil Eye and from the mighty Satan.
the
and from
name
of
.
and from the many Satyrs in the road of Hamad, in the YHWH, 'H, B'H. Amen, Amen, Selah. (5) "According .
.
(138)
J. A.
YHWH they would encamp, and would march; the observance of they
mouth of
to the
of
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
YHWH
YHWH
YHWH by YHWH
mouth of
ing to the
rebuke thee, Satan,
according to the mouth
YHWH they kept accord"And YHWH said to Satan
Moses."
:
rebuke (6) thee
brand plucked from the fire?"
Is not this a
139
who
chose Jerusalem.
Amen, Amen,
Selah.
COMMENTARY
A The
i
.
The
duplication of the ppls.
his
two
sisters.
ins: cited by Payne Smith, in farruch, Justi, p.
95
1VWJ, inns:
m
is
for intensity, "twice charmed."
col.
nun:
nr:
i.
Justi, pp. 228,
noN
2.
:
(also
Talmudic)
"Seven
7 trees, 7 nails
Talmud,
Pint,
cf.
;
pp.
3.
see to 3: list
2.
shows that the charms were
the fever-remedy in Sabb. 66b, "7 twigs from
cf.
from 7 bridges,"
Blau,
1.
Cf. above, p. 86.
entities.
spells," etc.
see
=
;
the place of the term in the
regarded as personal
Farruchan and composites
cf.
3246;
'3B>1B?
f.
by heedlessness of construction
:
fitJ^p
fVfb, the only instance of this verb in the bowl-texts.
error for p'tip.
86,
73,
For
etc., etc.
who
this
magical number in the
quotes the Jewish
maxim
rraTiK obscure, probably name of a genius \3K may indicate to n^T 2. another well-known genius. For cf. 2 paternal relation 3
his
man and
general incantation against evil spirits for a
latter half Hebraizes.
'Jl
.
:
;
:
"The
great Prince": the technical
to be observed that this bowl
is
title
for Michael (see p. 97).
peculiarly Jewish
It is
in theological form, while
The double use of The verb generally is used
the following adjurations are in Hebrew.
rpyaE'K intro-
duces a mixed construction here.
of exorcism,
with
^I?
of the object,
great Prince,
whom
=
ffop/c/fu.
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
"The hobgoblins
4.
in the
way
BABYLONIAN SECTION.
of
Hamad,
the
many";
cf.
the Rodwell-
Halevy bowl in which a geographical location is given, "upon the road to Husi," and Wohls. 2417, a demon who dwells in Samki. The reference is
in the text is 5. bility
some particular awkward.
demons which
to the
Literal quotations
of this quotation
above
beset
in
1.
from Num. 9: 23
lies in its triple
ninn
There
26:
i
is
I
Moses.
The word
applica1DB> (as
as the I2ist, I22d,
et
Extraits of the Paris
(1899), 288.
no evident sense
=
f.).
Later Kabbalism, found in the theme the abbre-
in these
words around the
IK'S are reminiscent of the interpretation of the
"avaunt"?, ne>o
satyrs see p. 80.
use of the efficacious
D'pno cne*, see Schwab, Notices
National Library, xxxvi, 7.
(cf.
For the
Hence the magical use of such Psalms
3).
the Aaronic Blessing, etc. viation of
road.
Name,
B.v.
figure. rtynx
and
3:14; r6nb
=
No. 6 (CBS 2916) noini'i
Kwa
1OT3
jwTjn
5>aai
':E>
^va
'rwa
pn^ia'
pavn prrnaua JBaa (5) pnn
i'V
pni>
nn xnc'i ini
(6)
'inl>i
p5>n
awa
snj'j'n (8) oiB'a iai!si pDtt"3 rnt^a
xh
jitnnn
xn^oi ^a^Pi
[m D^iy^ in war
pn nor
IOT
'DMI
6
u
nan
Mmi
ID pn5>
nos'ji stis 5>iKt?
ya^a
pmn
im
pn!>ia'D
pn
jirvnn'B
ptya^a sn^yae'
nan
1
piti
nnsi'.i
(11) n^sn
inui
dwa
n^^i Kn^JTt noim
(10) 'inwn na
'a NPS^J
nnn
jnoi
PTV pn^v (7) sin cwa pna p^'aa nyisi K'DBn p^o sn^ym Dwa i"anO' sn^n^n m^a
napiji !>i
t~n
wmi u^y
i'ai
^inxn na pnsS
pn^otyn Niti'D^ pnj^nn Kno^o!' panp'n
p5>op'n K^I
Dt'oa nt'Ji NJ'a
laE'o
pinery piin
xtya^ai P^DPI
pmrs
y tj"aa (9)
tina
n^'i'T Koi^na
pnua 5>jn
xn^^cn DIBO
pBoamn
I>3
5>i
mm
^a'Pi
jin^a'n tnn xni'1 'or pn^ia^o pin
1
NJtyaa pin wa'ai
pni>
pe>aan
pn!>
Nrp^i'i
(4) tntjni
sjo'nm sjnxvi SJT SJT p.n^na nEJiao'xa pni> wnani
yap
n^
nan
pro^y piin Knap'Ji (3)
toTBi pnnaiaD'
pn5>
w
KBVI
'rmbi (2) narvaiM IJDD^
mm
na nnKTi iinn 12
i2p
K^
K!>I
pnj'jj'p ^aa
pn
^nrtra
poW'n
pi>m na^j stj^a
n^p
K'OB> '^vja
(12)
son
}ini>
K^I
jnn
^T3
n^o JDS JBN
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 themselves to them, and dwell (4) in their archways, and lurk by their thresholds, and appear to them in one form and another, and that strike and cast
down upon them
down and
kill.
And
this press
(5)
I
press days and in months and in all years, and this day out of all days, and this month out of all months, and this year (6) out of all years, and this season out of all seasons. And I come and put in
a spell for them in the thresholds of this their house, and
them.
Fastened up are their doors (7) and (141)
all
their roof.
I seal
and bind
142
UNIVERSITY MUSEUM.
And
BABYI/)NIAN SECTION.
down upon them by means of these by which heaven and earth are charmed in the name of the this press I press
:
and Marbil; of the second, Gismin and Marbll; of the
Masbar; of the
fourth,
Kibsin
which
with
(presses),
is
first,
Gismin
Marbil; of the
third,
of the sixth, Ardibal; of the seventh
Morah;
fifth,
seven words,
repressed
with them
(9)
are
repressed Spirits and impious Amulet spirits and Liliths male and female and Familiars and Counter-charms and Words, that they appear evil
all
Adak
not to
H. and to Ahath
b.
dream by night nor
(
10) and to
by day, and that they approach neither their and that they kill not their children, and that
they have no power over their property, what they have
from
shall have,
this
And whoever these
rites,
neither in
in sleep
side nor their left,
right
H.
b.
and what they
( 1 1 )
day and forever.
and does not accept
will transgress against this press
asunder violently and burst in the midst, and the resound with the resonance of brass in the spheres of
shall split
sound of him
shall
heaven, (12) and his abode shall be in the seventh (?) hell of the sea,
from
this
day and forever.
Amen, Amen,
Selah.
COMMENTARY
A and
charm
with a mother of the same name)
in behalf of a couple (each
their household; the incantation consists in seven magical words,
concludes with a threat against any
who
destroy the bowl and ignore
and its
ban. 1
KB>3<3: cf.
.
^B'O ,4:1, and
see
use of t?33 in Pesikta R. 16 (Jastrow,
because they press 2.
'D'J
,
also
down 12:
p.
6n)
9,
34: 4), and then one
both
in I
who
places
in the
N. B. similar
5.
is
Martyr, Ap.
i,
18,
'J
;
e.
Eusebius, H. E., 161, n.
several
in the sense of "side"
familiar (Jastrow,
magical papyri, Dieterich, Abraxas,
Out of
before ^3'p.
suggest that of
or familiar spirit of the Greek magic in Justin
1.
the sacrifices are "presses
:
the sins."
possibilities of interpretation (cf.
Cf. the verb,
8.
s.
v.~),
g. the iv,
7:
hence
=
bvcipoirofiiroi
9,
the
and
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
Satan
who
a "comrade" to an evil man, Karin, in the
is
WZKM,
van Vloten,
24), see
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
182
vii,
143
Koran
41
(e. g.
ND'J could be the Syriac
ff.,
:
word
for marauding troop, an appropriate description for a demoniac species,
but the meaning given above
and
the Persian
cf.
is
more appropriate
name Adaces,
3.
plK:
cf.
Noldeke, Persische Studien, 417.
"insn: cf. the Syriac
prprnu
sister," cited
the Syriac
:
For the abodes of the demons,
the doorway.
same phrase
1012: the
IDT
see Justi, p. 2,
by Payne Smith,
hence
K3U, "transverse beam,"
so Payne-Smith, col. 670; radically the
lintel,
the
in
word
jno: cf.
5.
For the
6.
xrm
:
Mk.
g: 14
Kmn
refers to the arch of
see p. 76.
Mandaic, Noldeke, Mand.
Gram.,
Lu. 6:
btK
unique form;
4.
day for the exorcism, see
some forms as though
treated in
is
"ilV
=
is
used here not in
pnrva, cf. cf.
1.
Aramaic
its
sense.
4.
Pesah. nib, nj'N
of the demons.
Jimrx:
8.
These magical words are wholly obscure; see "Sleep by day":
cf.
'31,
the special term in 7: 16.
was
perilous, especially for those in the fields; in the
this
was the chosen time for
was taken
TTX,
KTK.
7.
10.
p. 55.
the only occurrence in the bowls of this ancient magical term.
:
root
jiirra
ff.,
selection of a special
and here metaplastically as
in
'Tie 3Dp
ZDMG,
Magical protection at right and Babylonian sorcery;
e.
n.
The midday
left
demon
a
xxxi, 251
hand
g. the Utukki-series
Greek superstition whose place
f.,
is
iii,
representing sun-
and Roscher, Ephialtes.
frequently referred to in
93 (Thompson,
four deities surround the sorcerer, in front and back, at right and 142; the Maklu-series,
n
:
for the
vi,
siesta
attacks by the satyrs and fauns,
Jewish legend by the See Grunbaum,
stroke, etc.
iii,
door
probably
2.
JD-I,
The
Ammianus,
here with the Persian diminutive ending.
col. 1408,
216,
name Hathi, "my
in
in the context.
1.
123
new vowel
f.
Cf. 13:
see Noldeke,
i,
;
or
left, ibid.,
7.
Mand. Gram.,
n)
25.
UNIVERSITY MUSEUM.
144
11.
The
BABYLONIAN SECTION.
penalty for infraction of the charm
For the threatening of demons,
see above,
on 3:
is
bombastic enough!
6.
Mandaizing spelling for -aw, ypsj also NHX = tiny. A dialectic formula may be used here. N. B. 3 of the preformative, DPJ from Syr. DDT, and vJ'3 is Syriac over against the Rabbinic and -im,
NpS'J
:
;
Mandaic forms. 12.
"In
the
seventh
hell"
contrast to the seventh heaven. 302, 328
f.
(with
awkward use
For the seven
of the numeral) in
hells, see Eisenmenger,
ii,
No. This bowl
is
7
(No. 16081), see above
20.
p.
fact almost the only perfect
in
(CBS
16007)
a replica to that published by Dr.
The
more
latter is
Myhrman
of Upssala
perfect than
one in the collection; for
this
my
text,
reason and
comparing the numerous variants I give the two making such emendations as appear necessary in the first-
for the value of
also
texts in parallel,
published text, which amount chiefly to the proper grammatical distinction
yod and zvaw and he and heth. It may be observed that the designs in the two bowls differ: in 16007 merely a circle enclosing a cross, in 16081, of
a linear figure, the stem surmounted by a head capped, at the other end a pitchfork-like termination (the forked
represent the limbs. the Greek the
tf's
ence
I
s,
On
tail
of the demon?), while four rays
either side of the figure are three characters like
we may compare For convenience of refer-
or looked at from the side like &, with which
shuffled into Pognon's texts, see p. 60.
give the same line-numbering to
In the commentary
Myhrman's
Myhrman's
make such few
I
text as to
notes as are necessary on Dr.
ably edited text.
16081
16007
xniDX
nc
KJO'nm
T> KJB'nroi (3) n'J'J'Pi
pirn
rvnu
li-mpK 12
KJIKX 'firm
(2)
pa?
i?
IKTP
(4)
nnnx
n?ia
.
.
.v
msasT n't?
1>3
'yvai
(5)
pa'pn pjtDD
(2)
toanm pa?
'iatj>Bi
TJSDX 13 (4) "j
ma
MIIKI 'io'D na
pn?
pm rp
'X'vai (5)
'Tt? ?a ppe'i pyTirn
pjmn !>ai
pn'nm mioxi
KI^T
i^
ppE'i pytvir'i
(3)
ITDK
nan sonnai nai NH^KT
met^a
H^ST
nm
n'tpsj
'ja ?ai
xan Konnai sai
(Myhrman) xnonn no "iea
ICE" a
N'DK
sw-ixv 'firm xai
inai
own.
my
naim
(6)
snstj"a
1'TT ?ai pnt? ?ai
(145)
pytn
'nm nn'i 'vn
(6)
XJV:VT
UNIVERSITY MUSEUM.
146
mas
a poi
BABYLONIAN SECTION.
nw3 ro ism pim
nTiTi poi
[Tnnt']K in KJD
i>3
IDI
xnn
pnn
n!>i3 to
1
3in (7)
(7)
nnnx
["Q (8)
JJBDK 13 (8) "J
pin xnui ni3
n31 in3ST
in3Ni (9) [inn
(9) 1PP3
(10)
pirn 13 IJTPP
pm snm p^x
MIIKI
(10)
P33 po 3i (11)
(11)
bi
nsna 331
i>3l
^3i
5>3i
n3]ns (12)
(12)
pnn
n^nn IST
ID pn!>
IDT p"iit3
pwna 13 pwiapyn nnna jei
MIDIp D' yt
poi
pni>
13
I'DI P331B
piyt pmtD >nnn3ci
nn rim
rrnvm
i>sntro
^NHB'D 131
131 (13)
n2y x^ n^nitso P3n[<]
S>y
BO'K
si>Q3i>
131
pin
i3y vb nimtDo
!>
(13) n'DE
{?j'
131 Ki
vbol? pin
n
1D131 'BMI
n[3nsi] xnnpi
[nnp]i nst!"3
Tim
(14)
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
147
xpaxi
pP'tO >3[1]
Noam
nioi3i
'Jt3Dl 'VJEl (14)
JDTBl
svpie* mmu
xnin
nimm Koom moT3i
nnnsi Nina
niBi3i (15) KEI jrj
5>31
(15)
imi im
PBI rprnn pni rpnu pa 13 IKTP pirn nnas
tm
nn n^nn^s poi pnnji PDI
1
?:
pci
iiniJ3
pel
So p
10
KB" 3 K^3H pn3 P^R-'H K^l (16)
(16)
pnn
1
(sic)
pnnn'33 im'n
K^I
pni ns K je
Keen
ID
n^D JDK IO
pn> prnn^n
KODH n^o JCK IS
TlJ/1
nyoi leu D'DSC
pi3; 1^3^31
3T KID
i^v (17)
n^D J2K IDK prpoij;
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
life,
name
house and
of the great
God, and with the seal of Shadda El, (5) 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 to thee
(M.
Yezidad (8) in the
to
I
bind to thee (Myhrman, to you) and seal and counterseal
b. I., in
name of
and house and property and bedchamber of the name of Gabriel and Michael and Raphael, and
you) the
life
the angel 'Asiel
and Ermes (Hermes) the great Lord.
[In
UNIVERSITY MUSEUM.
148
name
the
of Yahu-in-Yahu]
(9)
BABYLONIAN SECTION.
and the great Abbahu and the great
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
.
b.
impious Amulet-spirits and
whom
before in
the
all
(magic) Circles and
all
Curses and all
all
in the
all
Losses and
all
and
all
Idol-spirits
my
name of Pharnagin bar Pharnagin,
trembles the sea and behind
is
you) the
mighty Tormentors, (12) which under
all
name of HH, HH, and
proscription
all
to
(M.
Banai, that there sin not
Satans and
evil
banish from this house in the
I
to thee
(n) and
Invocations and
all
sore Maladies and
all
own hand
Arts
evil
house, dwelling (10) and
life,
seal
I
Merduch bath
this evil
all
And
I.
and destroyer of
spirits
whom
name
tremble the mountains,
of (13)
Bar-mesteel, whose
proscribed and none trespasses upon his ward.
Lo, this mystery
for frustrating you, Mysteries, Arts,
is
and enchanted
Bowls and Knots and Vows and Necklace-spirits and Invocations and Curses (14) and evil Spirits and impious AmuletWaters and
Hair-spirits,
And now, Demons and Demonesses and
spirits.
Plagues and
evil
Satans and
in the likeness
evil Injurers
all
evil
of vermin and reptile and
beast and bird (15) and in the likeness of likeness
and
in all fashions
:
and
Lilis
Liliths
Tormentors, which appear
and
and
all
in the likeness
man and woman, and
of
in every
Desist and go forth from the house and from
from the whole body of this Yezidad b. I. and from wife b. B., and from their sons and their daughters and all
the dwelling and
Merduch
his
the people of their house,
(16)
that ye injure
them not with any
evil
injury, nor bewilder nor amaze them, nor sin against them, nor appear to
them
either in
Amen, Amen,
forever.
And thee,
he
again
who
Men who destroy
dream by night or
all
thrown on
I
in
slumber by day, from
day and
Selah.
swear and adjure (17) thee:
May
breaks thy body and removes thy
hold seventy sickles, wherewith to
impious Tormentors, their beds.
this
the great Prince expel
tribe.
kill
all
And by evil
the seventy
Demons and
to
are they cast prostrate in troops and
Amen, Amen,
Selah, Halleluia.
ARAMAIC INCANTATION
MONTGOMERY
J. A.
149
TfiXTS.
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 facile scribe with a formed ductus, throws light on the history of the transmission and
well
development of our magical inscriptions.
text
Myhrman's
unnamed demon.
but
M.
spelling in
more
is
used for
final a, the
true reproduction of
antique form
Hermes by
:p'BJno
Also
n.
my
M. appears
Formally then
more
is
found
is
text
to be the elder text, in
interesting point of difference
done "to you" throughout, but has
plural
particular
is
more confused
is
gener-
6), as also the
(1.
in the
order.
historical
comparison with which
inflated.
The most is
in
archaic, avoiding matres
arrangement of the exorcised powers, M. follows the
mine
shorter,
masc. pronom. suffix being represented by n alone, n
lectionis, the
ally
The
is
some
the other an appendix has also been added addressed against
troubled
justly
But
explanations.
my
the
only
polytheistic or rather a product of the
in
this:
text "to thee"
Myhrman, and he
believe
I
in
is
M. 2,
(1.
common magic
is
etc.).
three
suggests
explanation
the sealing
that
religion
;
This
possible
text
his
is
in expressing
names of "the great God" Elaha, Shaddai and Sebaoth, the magician regarded them as a trinity of deities, just as in the magical papyri these Jewish (and other) divine names are invoked as so many deities (see
three
1
all
then of eclectic religious character. My text abjures polytheism, but that it is secondary to the other is shown by
M's text
n). such
is
9 and 10. M. retains its polytheistic plural; my text has clung to the form, but misunderstanding it has read W5 (i. e. }iab and I suppose made it refer to the following fem13^ 'sb 'a'^
comparing them
=
=
in
11.
=
") ,
inine traj, or to
awkwardly,
J133
its
in
original,
some feminine demon. in
1.
10 for the correct
which the
deities
For the same reason Jinb.
Thus an
it
reads,
eclectic text, or
invoked are the names of the Jewish
God, has fallen into more orthodox hands and produced our monotheistic 1
Cf.,
among
the seven planetary spirits of the Ophites (Origen, C. Cels.,
law, Za/3au#, A
1.
12;
angel-names
the "angels"
Aiuvai, BOOT/J^, Iao
also in Pradel's Christian texts, Sabaoth (p. 47).
t
vi,
31)
Dieterich, Abraxas,
and Adonai are found among
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
150
a trace or two of
text, leaving but
Such are the com-
original source.
its
plications of this magic! i
The opening in M.
.
plural
IKTr
name
1
:
singular invocation does not agree with the following
of a Nestorian writer, Payne Smith,
col.
149, thinks the Syriac form an error, but our text confirms
=
could be Semitic
TfinrK:
4.
With the
Justi,
M,
T3BDN,
represent
Hebrew
BE,
Clay,
PIT, M: 6.
"from the body":
and the following term
This
of the
as
half-vowel,
s.
cases
in
cited
earlier;
Jastrow, p. 407.
cf.
1.
Babylonian magic; see above, on 6: 10) see LuekNuriel-Uriel is generally the fourth. In Stiibe, 1. 58, bto:j?
rounding the magician f.
in
^N"Dy occurs in Sefer Raziel,
takes this place.
London Papyrus,
13; for four angels (cf. the four gods sur-
angels, see
34
the ^f/taimfrHw
39.
xlii,
For the
en, Michael,
3,
so the spelling surely, see above, p. 81.
Wessely, 8.
:
x, 41.
For the following Hithpalpel,
62.
1.
i
1133.
\WV: with expression cf. Stiibe,
in Justi, p. 147.
addition to his reference to Aspenaz, Dan.
VTV: plural, "the rays of light."
5.
p.
Our word
it.
146.
p.
cf. in
name Aspazanda,
589,
Also note Izeddad
"n IT.
1586; Justi,
s.
Schwab, Vocabulaire, 214,
and probably in a text of Pradel's (p. 22, 1. 16), where aaa and a$a doubtless Asael and Raphael. N. B. the care with which the scribe rewrites the
=
name
of Asiel
spellings)
= =
originally
(and
D'DTS
Ahura-mazda,
names
is
irra
above
four names are
all
;
M.
D'Q-in
2:2
:
see
Hermes,
to
2:
is
cf. Stiibe,
(q. v.)
2.
;
1.
rra
closest
Myhrman's that
favored,
the
to
-iel.
Greek of our
the
suggestion,
word
which
Hormiz
is
fact that that element in
ruled out by the PDiin
to terminate in
the
latter
independently)
given by in'
(the
made
I
=
our proper
.
15
rrotrn
rrarp
im, 13:
7.
irv
;
Pognon
B, no.
5,
N'3 rr
ancient form of the divine
X'3l,
;
Name,
appearing (apart from biblical proper names and probable Babylonian forms) in the Assouan papyri, in the Greek magical papyri (Deissmann, Bibelstudien, 4 ff, Blau, p. 128 ff.) as law, surviving among the modern
-ARAMAIC
MONTGOMERY
A.
J.
Samaritans (Montgomery, JBL, 1906,
here
Mossoul (PSBA,
current at
texts
theosophic: Yah-in-Yah;
is
terms, and Kabbalism.
=
At
Yahweh.
xxviii, 97).
cf.
magical
nurr
=
term
and
the Christian Logos-doctrine
P
"
Yahbeh
its
(IQ/??)
below,
3 12
1.
4.
12,
probably
Abbahu.
King
in his
diagnosed by
correctly
Myhrman as exalted sorcerers' names; see above p. Amoraim Abbahu, see Jew. Enc., s. v. A suggestion possible for
in the
think the doubled
I
possible that Stiibe's
name below, 26:
inax, and
and used
50, n. 5),
151
events this spelling-out of the full Tetragrammaton
all
occurs in a proper 9.
It is
INCANTATION TEXTS.
47.
For the two
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
and
IAS2
his epithets
ABPAEA2 and 2ABAH6 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
For Abraxas
Father, Abraxas.
see above, p. 57,
Yahu, and for treatments of :
the subject and bibliographies the articles "Abrasax" in Hauck's Realencyk.,
Jewish Encyc., and especially the splendid monograph by Leclercq, in Variants in the bowls arc Dictionnaire de I'archeologie chretienne, etc. D'DSias and D'313N.
form Abrasax, hence
man remarks
(p.
Enc.
this
this
my
i,
I3ob)
name text
These forms represent Abraxas as against the I use the former word in the present volume.
345)
"As
:
Abraxas
is.
tW^ano, Krioio
:
to be at least 'a single reliable instance' of
Hebrew"
is
Myhr-
over against the view of Blau-Kohler (Jew.
would prove
occurring in
original
found
or at least in a Jewish document, as
in
Sefer Raziel,
53.
instances of the Syriac nominal formation
from
de-
rived stems.
Tin
The expression
:
recalling the
Jewish "good demons,"
also reminiscent of the
is
Greek
dyotfdf
see 6ainuv
above, t
p.
76.
frequent in
magic.
twiBJB the second is
(2d)
=
impossible;
:
ppl.
w.
suffix.
SOinjO, 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,
UNIVERSITY MUSEUM.
152
=
his protection.
10.
"pITO: Mer-ducht,
=
'N3N3 ii,
T3tn, of naming a person to a deity and so placing him
(Rabb.) Heb.
under
BABYLONIAN SECTION.
K3N3
:
2.7
8
;
=
Mithra-ducht, Justi,
a masc.
name among
p.
208, Bemerk.
the Jews, Sefer ha-Doroth
But these names appear to be indifferently masc. and fern. cf i 4. '33 is found in Nabataean and Palmyrene inscriptions,
84.
;
:
.
The same name
=
Lidzbarski, Handbuch, 238, and the
name
lists in
11.
priD
'p'BK
BE,
Clay,
the frequent Babylonian Bani-ia,
cf.
viii, pt. i, pp. ix, x.
occurring frequently in the unpublished No. 2918.
,
from the Syriac sono, as of the magic circle, cf. SOJS3T istn, and see p. 88. The circle was used particularly for necromancy and
I interpret this
39:
7,
Cf. Eliphas Levi,
devil-raising.
1856,
of
ii,
1.
The
14.
Dogme
et rituel
de
objection to this interpretation
la
haute magie, Paris,
is
the entire obscurity
ip'SN.
njnr: for njnrN,
is'ar, cf.
l^aclean, Diet, of Vernacular Syriac, I93b; for
the meaning, see p. 94, above.
For the
demons; cases 12.
magical
"trp, cf. the epithets
epithet
"under
cited
by Tambornino,
my own
hand"
:
De
there
is
x"^^,
ant.
violentus,
daemonismo,
much
etc.,
15, 23.
imitation of legal forms in
formulas.
p313: evidently a Persian name; Myhrman as from farna, fortune," and gin ( ?) comparing Pharnakes, etc., Justi, p. 92-96.
compare the Persian name Frenanh, ITT,
of the
VT,
parallel to
13. SsntJ'D 13
=
M's
M.
J"J?T,
ivwiE'D
Justi, p.
KJ?T,
"13,
"good I
may
iosb.
in the latter as
from root
Nyt.
translated there "son of the inquirer
We
must go to the Assyrian for the explanation. There the corresponding form mustalu means one who gives an oracle upon being asked, i. e. an oracle-giver, and is an epithet of deity. See Jastrow, JBL, of the oracle."
xix, 99,
and the
reff. in
Delitzsch, Ass. Hzvb.,
s.
v.
b&
with which
.
The expression
the following has the connotation of deciding the fates, phrase in our text KTT3 fWTT31 na may here be used like the Arabic ibn,
without modifying
its
"oracle-giving seer"?
regimen.
Some
Or may
the
phrase
cf.
=
baru mustalu,
ancient phrase has been conventionalized and
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
For the following expression concerning the
personified.
the "decree,"
'PNino
cf.
'ID:
38
inviolability of
8.
The
pass.
ppl.
The
poisoning.
:
153
root enn
came
to be used particularly of
are probably "hairs," Syriac zeppa.
'S't
a person's body, especially hairs,
Any
portion of
as detachable, could be used in
nails, etc.,
See Thompson, Sent. Magic, Index, v. magic directed against him. and with abundant citation of "hair," comparative magic, Abt, Apuleius, .y.
179
ff.
also Blau, p. 161.
;
For the appearance of
14.
demon
devils in animal forms, cf. the reply of the
Michael in a text of Pradel's
to St.
(p.
23)
"I enter their houses
:
metamorphosed as snake, dragon, vermin, quadruped." pi'j
15. 16.
=
g
ivariin, cf.
ptJ"n
pbarvn,
understand
e
|lJB"n
victim (see Jastrow, in their
8*6
"fTTrrt
.?.
KnJ't^.
11,
It
means
18,
ii,
1.
I
the
for these verbs
would
translation, "shall not dwell,"
for jmB'n, or an error for J1TVD,
is
found
is
in
Heb. nDTin)
to "snore, sleep profoundly" (cf.
"int5>
=
Myhr-
e. g.
the Mandaic,
12), and the verb, 33E>1
ton
sno:
cf.
5: 31
and see
representing the 70 nations, angels, Schiirer, G7F*,
regarded
them
as
iii,
cf.
'B*l
(ib.,
1.
NnJK> 19).
Arabic sahara.
the 70 angels or shepherds, (originally regarded as
Lueken, Michael,
The "sharp
Ass. pasasu.
sickles"
14,
cidence (cf. also Mt. 13: 37 n'VB>: inf. of :
possibly
'X'B>,
Pael pass, cf.
ff.)
argues for a
common
good
but later legend
an echo of Rev.
are
where the Peshitto uses the same words as
ff.,
J'BDDD
e.
i.
Enoch 89: 59
198, n. 32,
fallen).
D'DSO:
p. 97.
"70 men holding 70 sharp sickles":
Or
M. has
of
10.
17.
14: 14
bewilderment
but generally in parallel occurrences,
The same noun
(Ginza, Norberg's text,
Cf. 6:
jm'n
if
or gaunin (?).
for preformative half-vowel.
demoniac
the
house"; Myhrman's
Nmne': so also 8: text,
of
'
vv.}, or actual insanity.
require fnnn. It looks as from Kin = TIB.
man's
with
Paels,
:
and jms'n,
M. pl3 gawwamn
16, vs.
1.
here.
This coin-
source of ideas.
Targumic but not Talmudic. ppl., of the Syriac and Mandaic root "prostrate."
the Rabbinic meaning "put on a cover," with reference to
the inverting of the bowls, see to 4:
of weakness and
subjection, cf. Is.,
i,
6:
i.
50: n.
The "beds"
are metaphorical
No. 8 'OSB
'Nova
13
snan
sn'i"i>i
pn'rvi'p
mat?
sn'W
bs
pa'asi
yap
(4) pa'by
rvmaa Kb
K^I
ptnn'n
pni>
i"3
'mvi
'.PISI
mso na yotn bwo
(5)
yotj'i
ian
KH'!"^
sn'^b
^'i>
IBS pam N'niE ia
nu
a'na
pnl'
y'Bty
PD
'[Pi] El
nana^w .
.
ytrin'
pamtssi
['ai]
SB' na'y
xyirvs
.
'n:
PB
pa
'niSI 'VBB> S132
.
.
S13
.
.
'ab
.
1
^
bsi n'npt'ya 'n'B'nni SD'B
noa' nni>s
,t3'n
1
... 3 pniEDi sii3
l5>ai>ja
n'ns
s'rna na yt^in' 'an
so'3 (9)
.
.
snintra
.
.
.
.
a
.
IVBI
.
K"3 pB'tT (10) P3s!
s!>i
.
.
-
'SJi'J
pa PJPHP
D'oai iso'a B'sa
SBi"na
si>
(11) pn5>
PBI
i'as^B
n.a
mso
n
.
ninna"B ni'nn nnsiy
BP
[']p'a '>a'p snsp'a sn'5i> 'njs
n^D IBS IBS nbiybi
SIK
.
.
.
.
sn'i"i>
(154)
s
am
si>
HP
sn'Wi
(12)
apy
a pia't?
(14)
IB ^ %
ntra
nnrsi
CUE bs uiai
IBP ps IBP n'ns
snB"a
pi SEV po pri^y jmn'n sb aim [snp]'a
prnn'n
na 'utn snn PB paDT,
in nb^B
pt?"ip pastel snaiBai IBP
pel
J'O
rrn'a
snpt'yai
iatr n.a
iB'p
i>sHpyai S3i sas^B ^S'P3P3P31 S3i (15) S3s^B i>sHtyai
mrsi
sji>
Sypi
n'nm
pirn
'SJi'j
snann..x na'r
'DSC 13 nbys
'aD'j
n[is]as '!>:in
.
po
'in
']i"b Kn'5>['S> 'n]js 'HIBIPT nyatfai STPE 13 ytfin' nui nxa nmas nasa pab sjyapa sn'EDni STTJ^PI snap'j .
(6)
n'2iK
[sip'a pa'i>y]
n
pa'by (13) SJ'BIO
pn'nma
S>i
nn!>s pa'O'si n'BB' on^a paus[n]
SJ111
SBBH
nua
rra a^na nana-'Ki s'BK
xnotra
nnsn na n'nn's '^^[i poi 'SBSB] la
aim
'KOSO
pa'O'a
(8)
sns
nets'
.
S>
pa'as or^s
(7)
SD^EI n'BB"a panmni'i pa^yio
KD'i>2
p'D'Ni
n'nn'N
%
sbi
pn'p'a!>
noc nnl's
[pn]'aat5"a
pa'5>y
nap>j
1
^yntr
nrm
(2)
sn'EDm sn'j^pi
nns 'on panyo Tnoi
aim
i>
HDI
sn"3 sn'W nre
pa'n'im (3)
pa'aa
'WvJ pirn n'nni pei ~'n'a
13
pin JBTB snsiox
rvBP'a
irai
nirp
pa'np]'Bm pa'nyais
[j!"B-!y
Dni>a
9013)
rvn'ai snnnnb soa
pirn
'i"^
(CBS
(16)
an
Lxaxl^o
snpjy nnpy san [pi]a'tr
-ARAMAIC
MONTGOMERY
A.
J.
rnxo rn [/wi] sin po pprnrvn
.
.
.
INCANTATION TEXTS.
pi>op'n is ni>o
155
.....
n-??"!
^v (17)
JSK JOK
[p']rti>
pnirpm
TRANSLATION
name
In the
this
is
Designated
Mamai,
of the Lord of salvations.
bowl for the sealing of the house of this Geyonai bar from him the evil Lilith, in the name of 'YnwH
that there flee (2)
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 the five of
you
[naked] are you sent forth, nor are you clad, with your
;
and
hair dishevelled
(4)
whose father
is
behind your backs. It is made known to you, named Palhas and whose mother Pelahdad Hear
let fly
:
and obey and come forth from the house and the dwelling of b. M. and from Rasnoi his wife (5) bath Marath.
And
whose father is
Geyonai
you shall not appear to them in his (sic) house nor in nor in their bedchamber, because it is announced to you,
again,
their dwelling
it
this
named Palhas and whose mother
is
(6) Pelahdad,
because
announced to you that Rabbi Joshua bar Perahia has sent against you
1 adjure you [by the glory (= name)] of Palhas your father and (7) by the name of Pelahdad your mother. A divorce-writ has come down to us from heaven and there is found written in it for your advise-
the ban.
ment and your
who
Divorced'), divorces
in
the
name
of
Palsa-Pelisa
and your separations. Thou, Lilith. male Lili and female and Ghul, be in the ban .... [of Rabbi] Joshua b. P. has spoken to us Rabbi Joshua
b.
P.
:
(9)
has come for you (thee?) from across the sea, and there in
it
[against
Pelahdad,
you], whose
....
father
is
A is
divorce writ
found written
named Palhas and whose mother .... Hear and they ( 10) dwelling of this Geyonai b. M. and
they hear from the firmament
and go from the house and from the from Rasnoi his wife b. M.
And
('Divorcer-
renders to thee thy divorce and thy separation, your
(8)
Hag And thus
Lilith,
terrification,
you shall not appear to them (n) 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 b. Perahia and by Thou Lilith, male Lili and female the Seven ( ?) which are before him. again,
Hag and
Lilith,
Rock of
the
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
156
Yah
I
Ghul,
memorial ....
his
adjure you by the Strong
I
One
of Abraham, by
?) his
(
name
.... by
adjure (13) you to turn away from this Rasnoi
M. and from Geyonai her husband
b.
Yah
Isaac, by the Shaddai of Jacob, by
and
letter
fire
in the spheres, the Chariots of
the
Beasts worshipping in the
b.
Your
M.
divorce and writ (?)
of separation .... sent through holy Angels .... the Hosts of
fire
El-Panim before him standing, (14) of his throne and in the water, the
Legions of I-am-that-I-am, this his
name
And by
....
the adjuration
of holy Angels, by ....el 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
and the letter of divorce (16).
charms, to
Moreover you
evil Necklace-spirits.
them from
him
this
day and forever.
Counter-
evil Liliths, evil
And
again, do not return
Amen, Amen,
Selah.
Sealed upon
Gabriel (?). (I adjure you), evil Lilith
Again
depart from this Rasnoi
kill
Amen, Amen,
b.
and
evil
And
M.
Spirit
....
(17)
....
be they preserved for
or
life!
Selah, Halleluia.
COMMENTARY
A
charm
for a
man and
his wife, particularly against the Liliths
The
form of a divorce-writ.
in the
the end becomes almost
and mutilated 1.
it
is
corrupta ex
Gewanai
7:
(cf.
15),
yrfvof,"
Thes., col. 708. in
No. 15 KOND: one of the most
feminine names in these texts; see Noldeke, I,
75
very indistinct and towards an abbreviated
in large part
in
'DKO, and below 'NDND.
Eph.
is
replica.
'KJVJ
is
No. 17
or Ge(y)6nai (from J1S3, or p3> Bar Bahlul's Syriac-Arabic lexicon, Cf. appearing equated with wald, etc., to which Payne-Smith adds, "vox
'tWJ:
"color"?).
where
illegible.
inscription
(a
made out
picture of one of which obscene creatures decorates the bowl),
f.,
97, n. 3
;
ii,
419.
Budge
WZKM,
in his edition of
vi,
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.
xnt}"3
twvW>: the generic
lilith is
differentiated into several different
species, the male and the female, the ghost and the vampire, hence "the
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
the 4, and the 5 of you" below.
3,
In the following text
it
is
157
a question
whether the 2d per. sing, or plur. should be read in many places. The two numbers are clearly distinguished in 1. 7, end. But the obscurity consists in the equivalence of in the and pab, like the case of the loss of
W
verbal forms in is
t
in later
JTI
Aramaic,
g.
TVD'nn,
n;
1.
Also the confusion of
KrlKE*3 shows.
plural, as
e.
1
also
and
'
Do
renders the distinction between masc. and fern, uncertain. atives in
10 terminate in
1.
or u, the latter a masculine
I
in
form
T1JN,
1.
15,
our script the imper(inclusive
of the feminine), the former possibly to be compared with the Syriac?
My
English "you" covers the uncertainty between sing, and btf
"
rPDB"3
itSl
from Scriptures;
cf.
At end of
a prophylactic "word," like the magical quotations
a similar case at end of No. 42. 2
1.
:
pi.
named
are
the five different "modes" of the
lilith.
and Nrvaon are unique demoniac names, found only here and in No. 17. The probable identity of e>
necting
with the Arabic
'B>
si'lat;
Lane, Lexicon, 1365, and at length his
Arabian Nights, c. i, n. 21, and also van Vloten, WZKM, vii, 179, who quotes an Arabic author to the effect that the Si'lat is the witch of the feminine Jinns.
have then to
to
from
root sa'ala, "cough,"
account for the loss of the
xmiX!?.
Diet. 1036
(The Arabic
Another
(from
possibility
is
y.
The form would be comparable
Assyrian
or
such
("ostrich"? to Lev.
ii
among
the
demons by
NJTS'Ejn is
16, Dt.
:
No.
14: 15
unclean birds.
'n
17,
"ravager,"
represents
LXX)
the in
is
is
Dnn
Heb.
Targum
Jer.
(where these two spellings also are found), forms were given to the
Horrible bird-like
the Babylonian imagination, Jastrow, Rel. Bab. u. Ass.,
Old Testament
"A
"ghost," Muss-Arnolt,
relative, so that the context
the tradition in Onkelos and
also cf. Utukki-series, B, 35
ably the
sulii,
preferable in the context, however in
is
No. 39 the Lilith appears as the ghost of a dead does not determine the etymology. NJVBBn,
We
Syriac hyV.).
r6y?), the formation being originally selamtu (cf. elanu
The witch or Ghul
i"6y).
=
=
f.
The
i,
281
;
ostrich itself even in the rationalizing
half demoniac; cf. the notes on the
exactly the Arabic Ghul, which
is
P"1W, p. 81.
Prob-
thus described by Doughty
:
midst of her human-like head, long beak of Cyclops' eye jaws, in the ends one or two great sharp tushes, long neck her arms like set in the
;
UNIVERSITY MUSEUM.
158
BABYLONIAN SECTION.
chickens' fledgling wings, the fingers of her hands not divided big as a camel but in shape like as the ostrich
She has a foot as the Deserta,
JOwHll
3.
flattai, see J^D-IJJ: is
the
notes on
TDD
Judische
only feminine.
is
etc.
(Arabia
The
3,
g. the Labartu
32.
p.
vowel,
t
e
from
littai
p. 73.
as also other bracketed passages.
5,
and for
88,
Angelologie,
lilith
the
psnyo
Nakedness and dishevelled hair are standing See references above, p. 77; add witch, etc.
lilith,
Skiszen, e.
WHS,
shows.
of the
of
sharpening
supplied from 17:
descriptions
Kohut,
for
:
my
as
sing.,
the sex
quoted by Thompson, Sem. Magic, 60).
53,
i,
;
hoof and a foot as an ostrich,"
ass'
the body
;
Arabic legend,
Wellhausen.
picture presents the abandoned character of the is
whore
called a
,
and also her shameful, out-
lawed position. p3vj? yoE>
The naming
-
7j?
:
as constantly in these texts
>
:
and as
name-magic see ;
p. 58.
in the invocation
Cf the naming of .
demon
the parents of the
of his appearance in a charm of Wessely's
Mus. Pap. cxxiii). The same names distorted and applied appear in No. 17; similar names also in No. n. often along with synonymous verbs,
Babylonian
istu biti si
Syriac
charms
;
166
(where the demon 4.
'lien
the
in is
etc.;
ff.,
Greek,
==
JTIKO
6.
"Rabbi
wno
J. b.
jm, etc.
Cf. the
Mk.
9: 25, Acts 16: 18; in Gollancz's
g. Reitzenstein, Poimandres, 295, 298
e.
also bidden not to disobey).
Cf. the
genius, see Justi, p. 259. 5.
vice versa
158), the long series of impera-
probably hypocoristic from Rasnu,
:
from
iii,
(Utukki-series,
tives in Mafc/w-series, v,
pmn'K,
'Saa>xx
(xlii, 60,
Brit.
''PIS:
Mandaic.
in
of the demon's forbears has a compelling power, as part of
name of a Zoroastrian
names Tnrcri, Tnrwjri
,
in Glossary.
(15: 2), "Martha."
P.": see commentary No. 32, and below,
"by the glory of your father"
:
1.
7.
hardly an appeal to the demon's sense
must be equivalent to "name," cf. the parallelism and ip' the equivalence of the Name and the Glory in the Old Testament, where
of honor,
1133
is
7.
human
also used of the
tt&
Jvn:
ND^
:
the
personality.
separation of the
expressed in terms of a divorce-writ.
lilith
from her victim
is
This was a happy thought of the
who
magicians,
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
thus applied the powers of binding and loosing claimed
to the disgusting unions of
by the rabbis
of the procedure was very simple
human
to divorce as their
and
The magical
(1.
1
decree
this
frequent in these bowl
is
I.
But
specifically
3W
JVDim
17,
piece
rmtasi
r\p2Z>
;
cf.
"take
(wv
"^tftf:
then the divorced as
commanded by
there sary.
that
is
so
it is
Jvyim
demon must betake
consummating the
herself
affected that the writ has
special
hand
from her
are here 17: 2:
in 26: 6,
and
process,
victim's property, (1.
But
10).
was
come down from heaven
forms; hence the
the holy angels,
1 1
:
neces7),
(1.
7.
1.
7,
ND'^B SD^S (
?)
pnrrn :
:
the root
may be
ppl.
f.
9
A
1.
9.
rabbi
none other than the
pi.
this
are carefully
and also the whole brood.
Pael infinitives with
=
1.
etc.,
both the sing, and lilith
NDS NB^,
po
For a further phase of
Perahia.
b.
In
used, so as to include both the definite 7. pa'jnD'E',
NO' -\yy
to seal as notary the divine decree,
"divorce-writ" see to
ii.
on the divorcee, hence
the peremptory; "Hear, obey and go forth"
famous master-magician Joshua
3TID
of
was necessary
It
JVpSE' IVIED).
sentence
The commissioners and witnesses are also at
given
belongs to the category of writs from foreign countries for
it
which there were
is
liliths
divorce are repeated in
a difference; against spiritual powers divine authority
And is,
writ,"
thy
a
is
The names
the facsimile of a Get given as a frontis-
that the writ should be properly served
QD'J
as that of
a form of date
the legal Get.
requisite in
The very terms of
Amram's work
in
do not know
I
same forms and formalism
both parties are exactly given, hence the parents of the
named.
logic
were as submissive
magical Get outside of the bowls.
In the parallel bowl, No.
KDV fin), which was a
liliths
in Ellis's bowl, no.
writ affects the
the divorce court. I
The
The
demons and mortals.
only the
if
sisters.
first
appeared of any case of the occurrence of incantations,,
159
first syllable
in
j.
"split asunder."
from
3in
"the house of Joshua":
i.
in sense of Latin reddcre. e.
of the school of sorcery; in 34: 2
the sorcerer calls himself "J.'s cousin."
1
See D.
W. Amram,
Jewish Encyc.,
s,
Jewish
Law
vv. Divorce, Get.
of Divorce (Philadelphia, 1896), esp.
c.
xiii;
160
UNIVERSITY MUSEUM.
"by the Seven"?
:
BABYLONIAN SECTION.
The seven
e.'the seven angels, genii, etc.?
i.
planets are so called simply in Syriac. 12. cf.
Is.
scribe
on-DK T3H3:
01
cf.
Is.
30: 29, Rock of Israel.
was
not
mighty
the
in
49: 24,
3pr
But
Scriptures.
Rock of
for the
'N;
The "Shaddai of Jacob" cf.
is
Isaac,
unique.
The
Ecclus. 51: 2: "give
thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the
Mighty One of Jacob."
From
1.
13 to end the text
more unfortunate istic
;
<
cf.
then
("banners,"
1
largely mutilated or illegible
"the beasts worshipping in the
water," with which *74'
is
;
this is the
as there are traces of interesting apocryphal or kabbal-
Viz. "the hosts of fire in the spheres"; "the chariots of
passages.
El-Panim"
term for the divorce-writ.
rrU'X: another
13. pITt?
fire
of his throne and in the
The common word in
the glassy sea of Revelation.
"cohorts")
is
a
literature for the angelic hosts, according to
following term the
Shemoth Rabba
Targumic
=
15,
rnsax.
(But the phrase may mean, "who is revealed as.") The language is Hebrew and the allusions are taken doubtless from apocalyptic literature. 14.
^&mty
Vocabulaire, 15.
these
s.
The
devilish
identical,
17.
known
is
v.,
as
and TMripP
reference to the manifestations;
an is
angel
found
of
the divine chariot, Schwab,
ibid.; n. b. play
with
mpy.
xnpJV indicates that witchcraft the
lilith
and
the
witch
are
is
behind
practically
see p. 78.
"may
they be established for life";
texts, "Life is 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 At least the vague idea of immortality may is used of the resurrection. be contained in the phrases.
No. 9 (CBS 9010) 13
(3)
yenm
'art
ptna
(4) (5) DiB>i
ID
n'33t5"s
linn
nu
.
.
[p]pi3^ mssi
.
nnx
.
i>
.
'B'j
i>ai>
.
lino
mx
won N
Njana
pn5>
nommi [n]crp
-a
Dic>3
'30^1 ilHV 't^in H'tf I1X
s^ani'
11
sivii>
&o[w]i
(2) snaijn
ppueni [pmnj^an SD^I lean's pnan [nupjn] lino apji nio^n lino
K'et^
[pn> prnn^n] .
m
H3K PH3 KJvW
KP2^i
Krray
2^na mnnrx PTB> na
nvniwi
-pris
mm
prnrpon
pni>
snio nvixi
l[o ii]an'
rvca sin
.
.
Knysjoi rvi5n
nrnix
(6)
.
s^ano
(8)
.na b3
1-21
pn^y
pi^
(10) pan' SJIDS
'.DOn'K
pH3 KHDIl
'n^n'Ki Kane'!" prp5>
pn'nsipD'x
ami rpnnrs
(7)
na
pn^mn
jci
nomom
.
.
(9)
pn'H3
IDT
Knovp na
[KSDH sn]: '^ 1
.
n'p'bo
i>i
n'i^i'T
nja
ma
ISB"!' 'is
(11)
..... Exterior n
i>y
nainn
!>KE-II
bKa^oi
^wnaa msav D'n^N mn' 'n^y
JDS IOK nnaiPD'N win
i>jn
xnnn
TRANSLATION
The bowl it is
in
I
deposit and sink down, and the
[the fashion of]
divorces, for
all
work
(2)
Rabbi Joshua (3) bar Perahia.
the Liliths
who
I
I
operate,
and
write for them
appear to them, in this (house of ?)
(4)
Babanos bar Kayomta and of Saradust bath Sirin his wife, in 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 Therefore (?) I have mounted up over them (you?) to
the world!
the celestial height, and I have brought against you
(161)
(8)
a destroyer to
162
UNIVERSITY MUSEUM.
destroy them
(you) and to bring you forth from their house and their
dwelling and their threshold and
Babanos
BABYLONIAN SECTION.
place of the
....
all
K. (9) and of Saradust
b.
bedchamber of
And
wife.
b. S. his
appear to them, neither in dream of night nor in sleep of day ....
(n,
In thy
exterior)
name have
Gabriel and Michael and Raphael.
upon
dismiss
I
letters of separation
....
you (10)
do not
again,
I
Thy
YHWH,
wrought, seal is
this
upon
God, Sebaoth, besealment and
Amen, Amen.
this threshold.
COMMENTARY
A
charm
1.
No.
cf.
third
obscure and
I
"bowl," and
is
and
is illiterate,
inscription
is
=
8.
K^Di
xrptJn
whence the
The
his wife.
(doubtless dependent upon) the Syriac text No. 32
largely parallel to
No. 33; also
man and
for a
Nils
word
:
the
same phrase appears
propose the following explanation, the Syriac and
Mandaic
in 32
3
:
can be restored.
in the present text
'a
is
and 33: It
is
I,
very
a synonym for ND13
Kims (puhra) which came
mean
to
"symposium," but goes back to the root ins, giving the words for the potter and his art, i. e. originally it was a potter's vessel. For the loss of the guttural I
in
our present word,
take in the
common
cf.
Mandaic
for
NTie>
we have seen, at one of the four corners we must assume a parallel significance, and it is placed, as
largely
colored
by
WOT
etc.
of the house.
For
to be derived
from
treated as IP?, in the simil'ar sense "to sink" (the ist active in Rabbinic).
Kimr,
was
Syriac sense of laying a foundation; the bowl
As
Form
is
XJ'pK',
y\>v,
used as an
the phrase appears in our Syriac bowls, which are
Mandaic idioms,
the
reference
to
this
dialect
is
justifiable. X131J?: see p.
2.
51; in the parallels nnjn
In the lacuna
snwirro might
Siny.
be read,
sin
sin
is
a Syriac idiom,
taken from the Syriac parallel. 3.
4.
pro: awkward;
probably for
B>m3- probably EnJ3S3
(Persian p often
=
genius-name Anos.
in
1.
8.
n
rvrvs
The
pna;
first
cf.
32:
element
is
5.
baba or papa
Semitic b}, Justi, pp. 54, 241, the second the Persian
[xn]orp: n was
The name
The masc. KDVp appears
apparently a form of Zarathustra
:
frequent
Zaradust
spelling
name
application of this masculine
name Sirm,
PTE>: cf. the
is
cited to a
1.
8.
B.
Pognon
see Justi, p. 379
;
where
f .,
But strange
names.
in
in
163
bowls in
legible to the original copyist of these
signifies patrona.
noiviD the
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
the
is
woman.
Tabari's Chronicles, ed. de Goeje,
4, p. 100,
i,
1-3-
piD'SI
J'pnen
The terms 5
niK
nix
lino
the words are
defies
cf.
construction;
6.
1.
8.
Dlt?3
The
Hebrew.
repeated 1
the
appear in No.
all
01
.
NLW:
:
a parallel phrase appears in 32
:
6
;
here
general sense of these obscure phrases
is
clear; they refer to the magical use of letters and words and the manipu-
of
lation
their
treatment of " P-
35
1-
6.
pronunciations,
and
nirr
9
m
'31
3p3i
the :
name
such
for
instance
we
as
find
Greek magic of the seven vowels.
in the
in
the
Cf. Pradel,
of these angels and letters."
this root
appears in the Bible where
it
passes from the
physical "prick, prick out," to the sense "distinguish," that
is,
in speech,
"pronounce clearly." It is the question in Sank. s6a whether nirp D? 3pJ is so used or in the sense "blaspheme." In the present case it means "pronounce," and is synonymous to the Piel E""I3 as that appears in DE> KniDon.
1
Mystic or traditional renderings of the Tetragrammaton are
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 jinan :
7.
:
in 32
:
There
is
a garbled
6.
7: 12.
cf.
a Mandaic spelling for the plural in
'313^
art.
e.
a category appearing only in the bowls, see above
p. 81,
and
Glossary. t'33:
probably the Targumic "therefore."
This and the following line are difficult by reason of an inconsequent use of the pronouns the scribe was writing by rote. Light is thrown ;
1
For
this discussion see
Dalman, Der Gottesname Adonay, 44
ff.
164
UNIVERSITY MUSEUM.
on the passage from 32: 8 b.
f.
BABYLONIAN SECTION.
(q. ?;.),
where
is
given the tradition of Joshua
Perahia's ascent to heaven, by which he obtained mastery over
powers. first
Our
person
all
evil
scribe boldly turns the
of himself,
3d person of the legend into the an instance of the attempted identification of
the magician with deity or master-magician.
NDiiD^r so the parallel demands.
WTVK: appears xbriD
8.
=
to be Afel; VI-
rvntron,
Ex. 12: 23;
is
hebraizing.
in the parallel the abstract
x^an.
For the asyndeton connection of the angelic names with that of Sebaoth Deity, see above, pp. 58 f, 99, and note the Greek parallels. 1 1
.
appears to replace one of the four archangels; S. in
.Myhrman's
text.
cf.
the personification of
No. 10 (CBS 16014)
ma nn
npne> na
i>NnaJi
[i>]K'!Ki
ma
ntr^
pi>n
pcnnci po'nn
iin['nT]n
(2)
riB in'
!>K"aB>i
lintel n'SB"a
nonm K?:nn Kin am PJDD ti p5>aan
ntoip DIN
nnu'r!" nj
nsnm xcnn
IDI
pnn'a
Kim
na TTUTJ
'jea
'jeai
ni>j;a
pin nrva onnoi D'nn
i
Kin na
ma
IDT
ppsj'i
ION JDK
pin
'Jsa (5)
KTH
n'i
[p]i>n
ponnni
(3)
101 (4) [pv]e> ID na nnnj'K inji'ji
pS>&a'i
Dbiyi'i
nniD&6 ny'Dp
DiB>a nina n
na IHJVJI vi]
'nn
ppmnn
IDI jinj'e
n'
pmt'i
JH war
(6)
KJsim n'o
ID jin'aats'D
n'a
joi
jo
(7)
TRANSLATION This amulet
is
for the salvation of this
Newanduch bath Kaphni, and
Kaphni her husband bar Sarkoi, and Zadoi her son, and her house and her whole threshold, in the name of Yah, Yahu, Ah, .... (2) Sealed, and countersealed are this house and this threshold .... in the name of
LLZRyon and these,
Sabiel and Gabriel and Eliel
(3)
And
sealed are
Zadoi and Newanduch, with that seal with which the First
sealed Seth his son and he
Adam
was preserved from Demons (4) and Devils Again sealed and countersealed are these,
and Tormentors and Satans. the son of Sarkoi and
Newanduch
with that seal with which Deluge.
(6)
his
wife
b.
(5) K. and Zadoi her son,
sealed the ark
from the waters of the
And may
them and from this
Noah
their
they fly 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. ny'Dp: see Introduction,
1VWJ:
for the
name
p.
44.
see to 5:
i
;
the same person appears in No. ir.
(165)
UNIVERSITY MUSEUM.
166
'JB3
:
BABYLONIAN SECTION.
probably for Kafnai, "the hungry one."
and father had the same name.
This
a case of
is
The woman's husband the father's name being
given, against the rule; for other examples, see 12:
and the name KSKQ, "Ip-it?: H
(
cf.
the Persian
2.
'131
Tinrs:
I
For Sabiel and
name
is
Pognon
B, p. 98,
5.
name Serkoh
)nt: the full spelling appears in
Zaroi appears in 37:
1.
Justi, p. 296.
3.
can
make nothing
Eliel,
see
out of these words.
Schwab,
Vocabulaire, 251, 57.
The
first
na: emphatic use of sin;
cf.
Dan. 7:
15.
For these apocryphal references to the seal of Adam and Noah, 64, and for the Jewish legends see Jew. Enc., s. v., "Seth," "Noah."
is in
the Babylonian story not the Biblical that the hero shuts himself 5.
the
A
5; for the name, ibid., p. 382.
probably mystical.
3. Sin
p.
Lidzbarski
in
i,
X3S1D:
found in Targ. Onk. to Gen. 6:
Greek magical vocabulary.
17,
=
rv^ov >
cf. It
in.
frequent in
No. 11 (CBS 16022)
A
charm for a woman and her household,
in
terms of a divorce from
the evil spirits.
The that
fact
and
would be
text
clearest of these
Another
latter
is
Mandaic bowl,
bowl
this text the
inscription of this category ever
in the British
Museum,
my
;
a simple task which doubtless
difficulties.
bowl from Nippur I
is
practically a duplicate, and, with
am
able to restore almost the entire
bowl but also of that No.
in the British 18.
parison with the three presented here, and so place in
longest
published by Lidzbarski. 1
also a fourth duplicate,
is
5,
.
the help of Lidzbarski's inscription, text not only of our
first
no.
see 2. Layard, Nineveh and Babylon, 512 ff poor facsimile, and none has taken the trouble to
i,
would have allayed the
There
The
in
given in
is
collate afresh the
Of
the
remarkably enough, the
is,
published, Ellis no.
The
only for a half, but for the interesting
one of four almost duplicate inscriptions.
is
it
legible
It I
Museum.
can be read only by com-
have
left
in its original
it
arrangement of these inscriptions, especially as
contributes
it
nothing further to the understanding of their contents.
have thought it worth while to present the three texts in parallel columns. This process facilitates the verification of emendations, while I
the variations
natural
which present themselves throw interesting
history
of
magical
We
inscriptions.
light
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, or simple
word or phrase
receives a kabbalistic interpretation.
The Mandaic
appears to have the latest type of text, having evidently transferred material from another script and In the following texts
I
dialect.
have
Cf. the parallel texts in No.
*
As suggested
7.
slightly abbreviated the names in the
2d and 3d columns, and omitted a few unimportant phrases (always so noted).
its
It is not necessary to give a translation
in that section, n. 4, this
Nippur.
(167)
was
the bowl obtained by
in the
3d
of Ellis's
Layard from
UNIVERSITY MUSEUM.
168
bowl, as the text
is
now
lines in Ellis's text is
No. rpe>
'Divm
ijs3
Ellis
jo
xniox
IIUTJ
The enumeration of
Lidzbarski 5
i
(2)
n^!>
nrn am
pin
rim
pmrvni
1]5>1
;V!!>
JB3 na
(2)
5>D3ivni jo
intelligible.
according to the spiral lines.
m
IDX IOK xni'aaDi (3)
almost entirely
ii
'nma
rpeB>
to
BABYLONIAN SECTION.
xnipjn
(4)
Tn&n
jso nit^a
(3) pni>
13
nna
nJV3
n^ns
JDI
1ST
to
1
TIIJVJ na
TDHJED'K
KJ1J3 IID'K ^N (4)
(5)
mm
xai
X31 X31
(5)
nnia
m
(6)
o^oan
nnia n3 H3P1J DN 131
i
CX
nrrviai nn^aa [san']i 'jsa
[na]
nnjvji
nnxia ns
nn"xa 13
ponn
i nrvK3i
ns xnxnxn xnebno VI XI XSpXtJI
wnxpnxn
J.
MONTGOMERY
A.
DS-ND3 pncrrrn
ARAMAIC INCANTATION TEXTS.
>
(7)
onsiD3 pncnrn
169
013-1x03
'333'b
D
^P." n
DPTTI nrpni23i
1
xim
D^B>
in
&O33 (6)
rp3ro xn
oxnbn
moa xm
nD3
3JT
nn'3
['31
JDI
nro 'J
ni3
P3H31
KH rnaai
H2
'n
na
nrvN3
%
'N rut
'D
pi
IEI (7)
13
(8)
aim xnB'133
pmn
i[m]n
prvbv
xn
p3
.
.
.
1^3P1
oxnbn
'Ji
pnjn
ipn^yi (8) ipiai
H3
'3
H3 'H3T SnQ13D''K
[|D]
'3i
T'Diim
piai
nrpn3
'31
ti'XD^nsxi' p^xtn^n
jo xi>i
XOXOH piKim3tbl x^'bi '31 nrvx3 D^n'm TDVT nn:3i naa n'
n
pcp'n
51^3
(9)
xcynxox
noc' E>n:'o
B' D" 0'
TT
V
my
r
TIJ?
TS
n nnpnys
i n eiK 3 >
xnx^N
nxuxmx^x
j'xn
XHX3PU1
nnpr3 "13
(9)
n3i
xr^x i^3
TV
NTp'l X31 n21
UNIVERSITY MUSEUM.
170
sr
BABYLONIAN SECTION.
12
ne>B> 'D'
rppna trov rt!>D
JDK je
"
Etc.
JDX
jnv
's
JVB>
n:rm
TRANSLATION Salvation from Heaven for this Newanduch bath Kaphni, that she be saved (2) by the love of Heaven from the Lilith and the Tormentor. Amen.
Amen.
Again,
fly
and refrain (3) and remove from Newanduch
b.
K.,
Tormentor and Fever and Barrenness (4) and Abortion the name of him who controls the Demons and Devils and Liliths,
the Lilith and the in
and
name
in the
;
of "I-am-that-1-am."
For the binding of (5) Bagdana,
Demons and
[Devils], the
[great]
their king
and
ruler of Liliths.
I
the king of
ruler,
adjure thee, Lilith
Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling
Newanduch
of
K. and [plaguing] boys and girls, (7) that thou be the courses (?) of thy heart and with the lance of .. ., who
smitten in is
b.
.
powerful .... over you.
Behold
have written for thee
I
separated thee
[from N.
b.
K.
(i.
etc.],
e.
a divorce), and behold
I
who
[like the
have write
Demons] (8) Take thy divorce from
divorces for their wives, and do not return to them.
Newanduch
b.
and do not
lie
In the
name
Yat, Yat.
K. and do not appear to her, neither by night nor by day, [with her].
And
do not (9)
kill
her sons and daughters.
of Memintas (?) keeper of Habgezig (?).
By
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 i
.
Newanduch
b.
mention of a husband. Ellis's
2.
and the
Kaphni
:
It is also
the the
same as
name
in
No.
10
;
here
without
of the mother of the client in
bowl. rpDt?
'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.
KmyE>
3.
(Heb.
new word.
a
:
"W), with
~\yO,
derivative nouns
-ARAMAIC
would connect
I
meaning "be
the
INCANTATION TEXTS.
171
with the Arabic root
it
s'r
See the various
hot, rage," etc.
in
Lane, Arabic-English Lexicon, 1363: sa'r, "burning, "demoniacal possession, madness, mange"; sa'rat (our very form!) "cough," etc. Possibly fever, or poison. The Arabic su'r connotes
shooting," su'r,
infection.
sn^an: "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
=
TTJ
r-n,
word
the second
At
5.
bi:, is
"Nirig"
name
is
indecipherable from the facsimile.
For
on the Nerab inscriptions,
a careless repetition of the
=
trna -I1D3K,
In
Nin-gal.
first.
the end of this line begins the parallelism with the
Our very
inscriptions.
first
word, which appears as one
in
two other
a series of
El-sur, explained from the parallel which shows that was meant the unusual form ^K (= ^>y) was taken to be "god,"
divine names, IID'K
e.
i.
,
cf.
of Ellis's inscription, the
first line
^>S
e. g.
is
=
;
and the passage became hopeless. The same process of corruption found below on the Mandate side.
Win:
so in Ellis, but in the
the elder form; see on 19: fllfej^ft:
fOsnjnK
See Lidzbarski's attempts at explanation.
Pognon B). is
Mandaic bowl
the
first
'
is
6,
13,
where
'3
is
(=
will be
tutolUK
But our
in
SO133
both generic and personal.
an error as the subsequent spelling shows; the The scribe in our text has been con-
second represents the half- vowel.
fused and repeated his words here.
=
D3^n
D^Dan
and 17:
texts Nos. 8 sibility
DX"6n, in the three texts; oni?B
rtaxn,
of the
identical in all three inscriptions.
interpreted by
below, 7.
8,
1.
}r6a.
names
in the parallel
Proof of the impos-
The accompanying
lilith
in the
Ellis's text;
lil'ith
appears to be better
The two
liliths
in the
known
as
is it
Mandaic are
they are the male and female respectively;
cf.
no'v p3B>n ^>-
DEiltS
the word.
!
the
p. 74.
must be connected with our xrran above; abortion
The granddam
personified.
cf.
and Ttn^s, Yir6s and
of etymologizing on these forms
Mandaic,
is
=
For the "king of demons," see
It
=
D1B1K
looks as
= if it
D11QNU
:
these various forms throw no light on
were a corrupted Greek anatomical term.
UNIVERSITY MUSEUM.
172 I,
=
3^ =
bowl
pauWi
(Ellis)
:
BABYLONIAN SECTION.
our text explains the reading of the elder
the former a metaplasis of the latter; the same form in
33^>,
18:7.
=
?
=
opT)
peculiar Manclaic
D'WiBKp form.
forms are more
shorter
from the other two. Nn
JV3r)3
the
:
am
I
latter
Lidzbarski
as
has,
The reading
For &O3J DpVl
cf.
'3
in
our bowl
&H3N, 3:
is
different
2.
explained by the second column, where plus N3H33
:
a
again to hold that the parallel
inclined
original.
recognizes,
i.
the
e.
Curiously enough the Mandaic has taken the interjection Nn and rendered it by ptNil. pronoun
divorce-writ.
2
as a
moB: 'tra
Ass. patdru, "break a charm."
cf.
H^
psron
XD3:
cf.
8:
inasmuch as demons divorce
that
The
7.
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
singular, the second goes over into the plural
No.
18.
may
It
be
special lilith in the
same uncertainty
in
8.
n33
9.
Enron
(=
:
DiBQ
There
light! 01
is
plural)
=
It
and
Mandaism;
Mand.
NDyDNOS the second ,
of
the help
the
Ellis's inscription are
here a striking instance of perversion. equivalent)
the ppls.
modate the
was understood
TV
and
is
IvJ
epithet snbs.
the deity Sir-Geliph
eniSD DB>
'Wjf ==
so also below
roj;.
text obscure.
Again no
considerable similarity in the following magical syllables.
rvnpPjD: with
reading.
it
;
the
must be as
is
as
parallels
we can make
almost identical.
The
out the
The Mandaic
gives
prepositional phrase r6y (or
"God" and turned
its
into xnt>X; this took with
which were raised to divine dignity to accom-
,
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
Cf. Noldeke,
Mand. Gram.
For the true explanation of
ff.
81.
this term, see
Arnold, Journ. of Biblical
Lit.,
1905,
J.
A.
Solomon's magic ring the
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
Tetragrammaton
is
(first
the
mentioned by Josephus)
subject
of
Haggada
173
inscribed
in Gift. 68a, b.
legend, especially Arabic, developed the wonders of this magic
ring."
with Later
Ac-
cording to the end of our inscriptions this seal engraved with the divine Name was in existence since the week of creation (= JTE>K12). This is
an addition to the ten things which according to Pirke Aboth, 5 8, were created on the eve of the first Sabbath among which were the alphabetic :
script 4
139,
and the
tables of the
See Jewish Encycl., 1.
28,
and
xi,
Law.
438
at length, p. 141
f.
ff., ;
448; for the Greek magic, Dieterich, Abraxas,
for bibliography, Schiirer,
GJV,
iii,
303.
No. 12
p
mm m
rrruvs
tima^i
p-iDjrm
(4)
nb33D
ptnrvon
(7)
13
jinnrji
(8)
!>
ppin spn
'3
pp noi3 S3J na
!>3i
IDI
prprp3
IDI
iip-itj'
rpnn
K'DB> ID
mn 'J3
n3
'i^s'
po'pi
n'!i>i
^D^ ^3
'taaiB'i
niK3X mni 01^3 oi>iyS pn KDV
JDI
ID
nm
nioB"
pnruabi
nn
IDI
IDI
wow
ITB>
pni (5)
'nnm Knin T3jn IDD
PK^DH".
SD^
(10)
IDI
-pine
na pc^T nin3
n
5>yi
n'rs
KJTIDN
ID
prrjvai>i
nasi'D -fry
n^n KH^DI
nnjDDK n3 m-n
nmss
srci?
n^ pmpna pnK"i p!>D3' pr (9)
pann n^i3
(11) npia' IDI IDI
[P]DVT
pinDDi
ID
pmn3
PEB*:
xn^33Di nansi
n^nn^x
rrn-6
s^D^ia nnnB"oi IKB 'JDD 'mnn i^a'a
SD^V IDT
i
^D
-Q
THDDK
Mpne'in
(2)
9009)
po'pm pm p:3 pni> prm pnrji (3) JDI NrpW JDI xnmi' IDI
p5>r *rt rvi>
(6)
(CBS
n
IDI
pn'mn
pntn B"a
ID ppE'i
'n^sn IDI
i^ao HS-IIDB"
IDI
PDD*
pnjuv mn nlD 1
;DI
(12) joi
JDK IDS
Exterior (13)
TRANSLATION Salvation from (2) bath
Dada
Heaven
his wife,
for
and for
Dadbeh bar \smanduch 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
adjure thee, the angel which descends from heaven there in the shape of a horn, on which honey is
being kneaded (something)
poured
(6) the angel
who
the (throne-) steps of his se'u,
and
his praise
is
does the will of his Lord and
Lord
se'u,
in earth semft;
and who they are
is
who walks upon
heavens (7) with glory, who endure
praised in the
filled
and keep pure since the days of eternity, and their feet (8) are not seen in their dances by the whole world, and they sit and stand in their (174)
will frustrate
ARAMAIC INCANTATION TEXTS.
the blast,
like
blowing
place,
MONTGOMERY
A.
J.
and ban
all
lightening like the
175
These
(9)
lightning.
Familiars and Countercharms and Necklace-spirits
and Curses and Invocations and Knockings and Rites and Words and Demons (10) and Devils and Plagues and Liliths and Idol-spirits and
Tormentors and everything whatsoever evil, that they shall flee and depart from Dadbeh b. A. and from Sarkoi (n) b. Dada his wife and from
Honik and Yasmin and Kufithai and Mehduch and Abraham and Pannoi and
Sili
the children of Sarkoi and
property and from
keep thee from
all
of
YHWH
their
house and from (12) their
wherein they dwell, from
their dwelling,
name
forever, in the
from
Amen, Amen,
Sebaoth.
day and
this
"YnwH
Selah.
keep thy soul."
evil,
Exterior (13).
Of
the inner room, of the hall.
COMMENTARY
A
charm for
a
man and
wife and their seven named children,
his
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
nail: probably abbreviated from
1.
piJDDK: see 'ljne>:
see
mxi-
2.
ibid., p.
10:
281, the
75,
p.
and Syriac X1X1, from root
'D3ie>:
4. species, 5.
name
for the
see Justi, p. 75.
The name
The name
111.
see to 10: i), but
form
cf.
80
01
^3313 (read niOl
is
Semitic,
e.
in the
The
Palmyrene
g.
looks like a masculine (for the
may
equal K'l&n, 39:
Noldeke, Mand. Gram.,
19,
2.
and for the
above. for
n1)
:
n
rubic
directing an
compelling the presence of the angel through a simulacrum and lation.
ii,
Armenian name Samanducht.
Dadd.
p.
f.,
182.
i.
Justi,
use of the father's
Dadbuyeh;
The Prof.
31, 33.
Gottheil has presented a tentative translation in Peters, Nippur,
in
insertion of the rubric
into
the
text of
Babylonian magic, see King, Babylonian Magic,
queried whether our sorcerer
is
operation
its
manipu-
incantation
appears
p. xxviii.
It
may
be
not reciting a form unintelligible to him;
UNIVERSITY MUSEUM.
176
cf.
BABYLONIAN SECTION.
The
the intrusion of rubrics into the Psalms.
exorcism was a Karaha/Mf (see Heitmiiller, "Im
54
in the rites; a
(p.
=
169
Namen
Jesu," 2d part).
magic images of the favorable gods were
the early Babylonian
used
charm was for
ancient
good spirits as well as the evil; the incantation as well as the
binding the
good example
Thompson,
found
is
in
Zimmern's Surpu
In
made and no
series,
Probably idolatry has
Sent. Magic, p. Iviii).
its
Reverence gradually obscured the idea that the
basis in this magical idea.
gods were thus bound, it survived only in the word-magic. But in the present case a "horn" (symbol of power?), probably a cone of wax or the like is
kneaded, and honey poured upon
the antique anointing of the sacred stone or bethel,
"smooths" the face of of deity (Heb. r6n).
literally
unique
in
Jewish magic.
Index,
j.
v.
nno
6.
:
have here a
as parallel to
1OD,
It
rubric see
is,
I think,
Thompson
in
niK3T
cf.
appears to be a quotation from
"hear," KBtf "lift
5.
,
cf.
The
Michael
does not appear,
is,
are probably mysterious utterances to
IKE?,
the description "blowing like the blast," etc.
rvw:
The
'man.
the angel invoked
omo, onto, 3: 3 (from ye>,
7.
wherein the suppliant
of poetic lore about the angels, describing their
bit
Who
some Midrash.
The terms
!
For the magical use of honey,
worship and service of the Almighty.
cf.
1
for the plural, cf. instance in Jastrow, Diet., 834!); or the
form may be regarded
We
we may compare
with which
it,
up
in
Ps. 104
:
awe
?
the hearer;
For
worship"?). 4.
description passes to a plural
subject here.
pmrJ:
a Rabbinical form;
1:13
=
-\&
=
For
"foot."
i>:n,
b
=
3
cf.
Noldeke, Mand. Gram., 54. 8.
1
The
choric dances of the angels are a pretty fancy,
Small conical stones are found
baitylia; see Vincent,
de
la a
Canaan d'apres 112
Job 38:
in the oriental explorations, doubtless
I'exploration recente, 177, (Fig. 34-37, 340
Delegation Perse,
vii,
For an extensive
collation of like instances in
103,
cf.
f.
ff,
and
Scheil,
7.
domestic
Memoires
374, 381).
Graeco-Roman magic
see Abt,
Die Apologie des Apuleius, 222 ff., 227. May the term in Apuleius, paaiAevs, the magicgod whose image is formed for purposes of sorcery, (a term much disputed by the commentators')
=
iSn
=
1Sa, the word used here?
MONTGOMERY
J. A.
9.
For the 'D^ and
form of xnpjy 11.
the
ARAMAIC INCANTATION TEXTS. and
xnaip'tr, see 6: 2
p. 86.
'pJX
is
177
a masculinized
(see p. 88).
The Glossary shows two
cannot identify.
I
p'3in:
other
men
of
same name. a Persian name,
1
POD"
:
TTS13: the
same name
inno:
Syr.
cf.
the Arabic
'5"T
hypocoristic of ii,
cf. Justi, p.
145.
Justi, p.
Fannuyeh; see
186.
Nolcleke, Persiche Studien, 405.
ybw, name of several Amoraim; see Seder haCf. biblical r6t5>, from nbKE> K^t?, "hv, also occurs in the
347.
Nabataean, CIS,
"jasmine,"
No. 2 (in '-).
in
Tonne,
"I3B:
Doroth,
=
ii,
nos. 185,208,221.
name
Noldeke
(in Euting,
Nab. Inschriften,
and Berger (see to No. 208) compares the But Lidzbarski (Eph., ii, 16) rejects this derivation and derives the hypocoristic from tfov, Note that among these 74) vocalizes the
Nabataean name
Sullai,
Sullaios.
name
nine souls only one strictly Jewish 12.
The
scriptural quotation
adapted for a charm. 13. hall
.
The two words: "of
the
is
5
:
from Psalm
121,
be
first
parallel,
Ass. idranu,
KT|JBDK
The and
as
room
is
as especially
some discussion of
its
word may be
a psalm admirably
5.
(recess,
bedchamber,
(also, cavern)" evidently refers to the place
be placed.
may
Cf note to
appears.
etc.), of the
where the bowl was
in construct state, or the
to
two terms
words might mean the same thing. jnTN = current in the Aramaic dialects. Jastrow defines a "sitting room in the shape of an open hall"; for the
etymology, see Payne-Smith,
col. 315.
No. 13 (CBS 8694)
irunrm HOP ID rpJBi>i (2) rponjn rrosj; pn^m pmois pxbn jtu^K (4) rbs^D i>K':3 1BJX3 KDD (5) Tnjom m ppsm [pjrr]i !jno. ruiD3' ,pnniD3'Di rmtni" ,pn&raio (6) ,pn'Dnp!> hyi mn
ri3
(3)
m
n^n .
.
nw
.i'pl'p
01^3 TEtrns pn^t^o ,TO nn'D ,p3iv ,no'y
nvi
ci'iyi'
intfi n'p
nom n
inn
5>3
,IDK
(7)
nno'mi
i"m
(8)
Exterior T
n3 nnjonai nsu }DN
u5>i
xnmn
'S"l>3^
rpnu
HDK
KP Kmri
n
o
.
.
.
31
mn
K!>P !>p
N^P
5>p
(9)
nmstj' 13 HIEN in^i unj (10) ^nj 'on snl^
,siul'
SOD D3
.
.
n^
!>3nan
xisi
1HJDn3^
1
CB'
^n^3K.
JD
13
WlDS
mnrpK
D'Pl
(11)
SOD
inE'1 (12) [DN1
TRANSLATION Closed are the mouths of
Bahmanduch bath Samai.
(3)
all
races, legions
And
the
angel
(2) and tongues from
Rahmiel and the angel
Habbiel and the angel Hanniniel, (4) the;e angels, pity arid love and compassionate and embrace Bahmanduch (5) b. S. Before all the sons of Adam whom he begat by Eve, we will enter in before them; from their clothing they will clothe her
and from
their
the garment of the grace of God. (7)
and on
that, driving
away (demons?),
as
is right.
in-Yah, El-El the great, (8) the awful, whose is
confirmed,
made
fast
garments they
With her they
and sure forever and
word
will
sit,
garb her,
on
this side
of
YHWH-
panacea, this
mystery
In the is
will
name
ever.
Exterior (g)
Hark
a voice in the mysteries!
Hark
the voice of
of a woman, a virgin travailing and not bearing.
(178)
____
,
the voice
Quickly be enamored,
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
marrow of
(10) be enamored and come Ephra bar Saborduch to the
house and to the marrow of Bahmanduch
was) a virgin
(
b.
travailing and bearing
?)
Amen, Amen. (12) from Heaven for Bahmanduch b.
salvation
it
leaven, press
Amen, Amen,
....
(?)
his wife; as
(n)
not, so
(13)
>S.
she be)
(may
And made
for crowns.
myrtle
S.
A
179
his
(she fresh
and sure
fast
is
preparation (?) ....
Salvation and peace from
Selah.
Heaven, forever and ever and ever.
COMMENTARY
A
charm
her husband is
the same
liliths
;
for a certain
woman
love her and she
may
No.
that figures in
i,
may have
which
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, for they are love-charms. In this they bear the closest relation to the Greek
on which
erotic incantations,
But
I will
in the present text it is the
speak more particularly under No. 28.
barren forsaken wife
Greek charms.
passionate lover, as in No. 28 and the a Jewish cast in
of love and in
its
shortened from a longer model. contains
speaks, not the
incantation has
address to certain angels, whose names are expressive
use of biblical divine names.
its
who The
numerous Hebraisms.
It
A
is
illiterate
feature
is
Apparently the text in
style
and
script,
is
and
the use of a wedge-shaped
sign (indicated in the transliteration by a comma), occurring as a separator between words, but without consistency. I.
nan
:
for
noD.
rpDOJn
Mandaic
iTODj?
plural in X
11
:
either
antique emphatic plurals,
(see to 9: 6).
The second word
enlargement of the Syriac tegma (ra^a) '5?
away of demons? their
:
4.
the to
Do
is
an
=
artificial
for the sake of assonance with
(spelt in the usual archaic Syriac fashion).
of Dan. 3
or else
The passage
is
reminiscent
the words refer to classes of mankind, and the taking
woman's reproach among men? Or not rather to ranks of expect some reference; cf. p. 80. The closing of
whom we
mouths means
forstalling their curses, cf. p. 85.
NOJn
is
particularly
UNIVERSITY MUSEUM.
180
used of the cohorts of
evil
BABYLONIAN SECTION.
(Payne Smith, t. 26 53.
M
lates the "legions of angels" in
s.
and
v.)
in the Peshitto trans-
:
3. The three angels appear (upon some reasonable emendation) to have names corresponding to the verbs in the next lines. Angels were
chosen, or invented, for the pregnant meaning of their names; so Raphael
became the patron of healing. Rahmiel is the genius of love in No. 28, and in one of Thompson's Hebrew charms from Mossoul (PSBA, 19061907), which contain
many
incantations for love, love between
man and
we
which the
wife, and also for breaking marital love; once
find a philtre in
angels invoked are Ahabiel, Salbabiel, Opiel, names signifying love and its passion (1907, p. 328, no. 80). ^soan and ^X33n are found in Schwab's
Vocabulaire, and the latter also in Sttibe, 5
.
The
obscure
line is
56.
appears to present a dramatic scene in which
it
;
1.
the sorcerer and his client, in the presence of the adversaries, shall obtain
from the favoring
judicial vindication of love
Adam and 6.
tna^D assimilation of
O1
XTDTI
^yo
pp.
ii,
common
a
:
Nni3O''S
the Samaritan,
sam.
xlii.
TO rpp:
24)
rP3
mr.
For
cf.
WK,
the reduplication of
xlii,
1DK ^3:
nom
:
cf.
God
15:
cf
Is.
.
133,
61
:
10,
Bph. 6
:
1 1
;
in
(Heidenheim, Bibliotheca
imTD
:
Vlbl TJ
13.
The following word may be a on right and
Mandaic
Brandt, Mand. It
67.
may
left, cf.
ditto-
6: 10.
religion, epithet of the
Schr., 31), also found in
be a magical reduplication;
South-Arabic plural, and the Hebrew to be connected with Ellil of Nippur?
in the
!>
probably once a divine
see Clay, "Ellil, the 8.
7
^>s6x, in the
sun-deity (Norberg, Onom., g,
but
:
this protection
nirp see to 7: 8.
the Greek magic, Wessely,
;
2.
actual investing with "grace" occurs in the
;
again Hebraic.
graph, or a Pael of
For
reference to
for the idea cf. 2:
Hebrew;
1B3
E>abb
B^abs,
197,
as in
JD,
Semitic idiom
newly-found Odes of Solomon, 4 7.
The
angels.
Eve's offspring has a sympathetic value.
name
of Nippur,"
AJSL,
1907, 269.
2.
this spelling occurs also in
a neo-Syriac manuscript published
by Lidzbarski (Die neu-aramdischen Handschriften der konigl. Bibliothek
Weimar, 1896, 447) otherwise nom = nxm. For a discussion of the word and its origin see Noldeke, Neusyrische Gram., 386.
z.
Berlin,
;
Tien
At
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
same formula
D'p: the
181
in Lidz. 5.
the end of this line which
on the edge of the bowl, the scribe continue and has written a few characters he then started
has attempted to
is
;
afresh on the exterior.
a6p
9.
:
bj?
the sufferer
In the same
used
is
i>p
Hebrew
the
like
move
thus expressed, to
is
The
^lp.
piteous plaint of
the sympathy of the celestial ones.
the Babylonian magical texts preface their rites with a
way
description of the plight of the patient; also the biblical Psalms often
commence
B
A
manner.
in like
similar phrase appears in a
20, but there the reference
on the
alight
is
There may be the reference here to such a ban
living.
Syriac on), would refer to the stilling of her "tongue."
use of clines
me
of Wessely's
in a text
aiyri
xlii,
to the view that the virgin
60
(=
In this case 'on
to her death without children.
virgin gone
bowl of Pognon's, which
to the curses of unfortunate souls
But the
f.).
who
"travails
the
Din
=
tnn
,
=
"hasten," and so
repetition in
1.
Then
"quickly," cf. Ass.
word would then correspond to the frequent ifa i/6r/ ra^i ra^t Hadrumetum love charm (see to No. 28), and see note 'mi
Heb. 10.
difficult
essential
'3PI3
the verb used for "love"
For
this triple adjuration, see
'31
rrrra *fi&
:
I
have
in
tried
is
N2n, where
No.
my
inis
'on
KDH;
as at the to 14: 4.
we
expect 33H;
to
express
28.
translation
the
113, which primarily "body," comes to mean the essence, thing. The reference is sexual, and the word has such connotations
word
(see Jastrow, 11.
'3riJ:
3iiK.
n
and does not bear"
end of the
cf.
on,
(Cf. the magical
the wife, subject perhaps to miscarriage or feminine maladies.
would be from
of a
biblical
j.
w!?3K
v.~).
'3: this
possibly ppl. fem. in
we must suppose
appears to be an error for
-te,
"mourner" ?
'3
...
'3
Kr6in3, as in
1.
9; or
are used correlatively, and
a lacuna: as she (was) in the joyless condition of child-
be symbolized by) fresh myrtle for crowns. Some literary form has been so rubbed down as to be almost For this correlation of '3 ... '3, see some, as yet unnoticed unintelligible. lessness,
so
cases in the
(her
future
Hebrew,
e. g.
love (Baudissin, Studien, 1
See
my
state
shall
Gen. 18 ii,
198
notes in JBL, 1912,
p.
:
f.)
144.
20.*
Myrtle as sacred to the goddess of
makes an appropriate
simile.
UNIVERSITY MUSEUM.
182
12. philtre
is
'31
tnanSN
:
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
D).
posn
aphrodisiac.
is
leaven,
TPp''^
is
which as a ferment would be appropriate fem. imperative, "press
used magically or medicinally, are
common
it."
to
an
Aphrodisiac herbs,
in all erotic praxis.
No. 14 (CBS 16917)
nn sm me>a
.
TH
.
.....
(3)
1
i>K'DDnm !>Kmv ^N^IDI niot^a
^T
1
!
inn KDDS
xmv
inno na
rrjne>K
-|t>y
N IIDT xs' ^v rrnasno rv p'rm PI.T pin'
i^wa awai n^ins nn B'W HM^H
ion 5>Knaji
ton
n'l^n KCI
^nm
":^ -o-pjn pe^a ppnoi (6)
ponm
ui psn'
jon nan
toi>a K
n^stfa (5)
1
iin
pn]
ntny <:K lotra [NDS
a>np D^IJK DIPS KSJ"[a] (2) ..... pno
m'e,iB>3
mo to
D'
.
m
xni^s mrr
ppn
.
nn
.
(4)
.
.
!>3i
(7) s<
'
E>irp
!>
SID
.
11x2
^-in:
pnn scaa
n^D tax pox ox
TRANSLATION in thy
[This bowl]
name do
I
make,
YHWH,
the great God.
bowl be for the sealing of Hormizduch bath Mehduch.
I
name
of
(2)
evil, in
the
name of holy Agrabis,
YHWIC YHWK, who
name of SP SP the
Red Sea
.....
.....
(4)
.
.
.
Shekina
And
And
name
in the
Sariel, in the
Peniel, Nahriel.
name
all
sit
(7) oh, avaunt,
within the glowing light
down and
MS
MS,
his chariot to
temple of light
this
in
the
(above?)
Again I adjure and hail, and his
Oh
avaunt, oh
of Michael and Gabriel .....
(5) in the
Hall'eluia,
Halleluia.
of Seraphiel, Suriel and Sarsamiel, Gadriel,
Blast-demons (6) and
are recorded in this bowl and oh,
in the
the exalted king.
avaunt, avaunt!
name of
his
removed
Psalm of the Red Sea.
(3) David, the
you by him who lodged
the
in
May
adjure thee .....
evil Injurers,
whose names are not recorded there!
And
whose names
in this
bowl,
ye shall be cast down,
fiery flame (8),
Amen, Amen,
sitting
Selah.
COMMENTARY
A against
charm for a some
name of YHWH and the angels, (now obscure) demon in particular, and against the
certain
definite
woman,
in the
devils in general.
(183)
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
184
peso = mrr, Stiibe, 1. 66 and p. 63. DU15X is probably also a mathematical anagram for the divine name or power; cf. Abraxas, D'313S, etc. (see p. 57, and to 7: 9), of
Y'- the
2. V
syllable is
Athbash for
rv; cf.
=
The
which the present form may be a corruption. have suggested the sea of *11D. pirn is for niPP. 3.
syllable S)D
seems to
Til: the lacuna makes the reference obscure; a reference to one
of the Psalms of David, or, by error to the Song of Moses? rpnraB' "mrta: the
KTUi
S113
Old Testament Ezek. 38 of
God
hail
:
and
e. g.
Dt. 12:
5.
are frequently found together in the
fire
as manifestations of the divine presence;
But
22.
:
5>3'fi3
Targumic phrase,
that is in
cf especially Rev. .
1 1
:
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. rpnriN, enn\ tnrv: cf. Bnn
=
Ya
7;
1.
',
interjection
"Oh."
Reitzenstein has called attention to the equivalence of these expressions
(commenting on Stiibe, 1. 14, Poimandres, 292, n.), to the *<% ifa TO** ^0 the Greek magic, as applied to demons in the sense of "at once avaunt." For examples, see the endings of nos. 3, 5, 6 in Wiinsch, Antika
of
Fluchtafeln, and the editor's note p. 13. p.
72
:
vemat sanatio
All these angel
1
5.
charm
Cf. a Christian
in Pradel's,
celeriter, abeat abeat abeat malum.
iwoDTD being probably
names are found the
same
as the
Schwab's Vocabulaire, our
in
bs^oiD there.
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 si>Ti
:
see to
3
:
3.
nnaTs:
all
;
cf. i
evidently
:
a
naming the
evil spirits
14.
confusion
between
the
passive and the ist person active.
pnn
:
the
elsewhere here 7.
only
instance
in these
bowls of
this rare
demonstrative;
inn
pDin: probably Etpeel.
For the curse
at the
end
cf.
7: 17.
No. 15 rpn'3!>
13
otn
K'otrn xniox
'inn
n^>
'33' &m3i>i
nn
's-itsxi
'sosi
i
os^
jo
ETK1 !H3'n'3 njo
pp'n pnn
(6) (7)
[nn]tj"3 nn^'^i
n3
mo] 13
Mno
nn
joi
ni>i3
nrn
n3
(3)
n^n
BTK DSO >E1B1 P^D
(5)
pyhv
n:o
'n;'3
'n'joi
no NOD 13
nn"in[5>i]
nmni>i
(4)
5>a
nn'3[!n]
K^ DK^ B'J'N NJO
ti'j'K
i
DXT
pi^nei ps'pn pnsun ptj"3 ptrini P3'
fnn
SOD 13
.....
JDI
16087)
'onvi xnS'x nniDK
(2)
wmo
12 ^a-ai'i
p^o
(CBS
nrsin'B'D
(9)
^n
5>'omi
^s'Dn.i
'33'f-i3
[13] .
.
^n3ji
.
.....
nntssi
psn'
jo tinjo
'"in
pi
(8)
i3
^J"13
b^sn
i'KniDi
..... [! O1
DIEO "in
TRANSLATION In thy
name and
Heaven
(2) Salvation of
thy word, Lord of
in
for the house of
all
healing,
Hormiz bar
God
Mama
of love.
and for the
dwelling of D6d(a)i bath (3) Martha and for Bar-gelal bar Dodai and for Bar-sibebi bar Cirazad, even for all her house and dwelling (4).
Las min
Enas
selik
:
watrefe das min
Ids la selik: watrefe
mena
das enas (5) mena
BHYBDYN Wenas I
las las
scan and rhyme
(
?)
la selik
Idol-spirits
watrefe das enas mena.
against you, Spirits and Goblins (6) and Plagues and
Howlers and Strokes and and
:
and the
Circlet-spirits
evil
and
Lilith (7) .....
evil
Arts and mighty Works I bind you with bonds
And
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.
(9)
b.
M. and Dodai
.....
(185)
b.
fire,
.....
(8)
[M. and] Bar-
and Mehoi bar Dodai,
in the
186
UNIVERSITY MUSEUM.
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
whose
relations to each other are not
They may be members of one household charm lies in the use of a doggerel
definite.
The
for several persons,
a kind of Pension.
virtue of the
bowl
in the center of the
98, the
same name
=
N'DXD
is
in Lidz.
'tan; hypocoristicon from
4,
nn
name
the biblical
figure
see p. 54.
mouth;
'NDND, 'DNO, as in No. 8.
HVl: 38:
name
The
couplet.
in its
its tail
for this abbreviated form of Ahura-mazdah, see Justi, p.
pDiifi:
1.
a serpent with
is
feminine;
and
may
its
variant
mean
it
the
111,
"friend,
uncle,"
HIT, also Dada, 12:
rfwrfai',
"love-apple"
etc.;
The
2.
cf.
present
Justi, p. 86, lists
?
a Dttday. 2.
wno:
a Jewish
name found
Gospels and
in the
ossuary inscription (Lidzbarski, Handbuch, 318)
name
WttT3: a proper
excrement," "oa^ena
named her
Galal
etc.
'&
:
mso,
8:
=
after Arabic formation? b^J
5.
"round
lump,
a biblical name.
is
form of necklace charm, see to 1. 6. The mother has after the amulet whose virtue she supposed gave to her is
child
=
a Palestinian
in
a
or protects the babe.
IWirpB'B: the Persian Cihrazad; see Justi, to represent the Persian hard ch.
p. 163.
The name
is
The
the
C'O is
same as
an attempt
that of the
famous raconteuse of the Arabian Nights. 3 the
nrP3
.
:
doubtless referring to Dodai,
who
appears to have procured
charm for the household. 4.
'Jl
p'i>D
jo
DK!>:
this
and the
following
line
contain
a
magical
rhyming doggerel couplet. (In the first occurwas first omitted, then written above, and finally
incantation expressed in a
rence of the
'SnCNi, the
word was
First of
all,
1
rewritten that there might be no infraction of the charm.)
there
is
a couplet rhyming at the caesuras
and
at the end;
MONTGOMERY
A.
J.
then the last line
A
pl3'rV3.
ARAMAIC INCANTATION TEXTS.
repeated in
is
similar
1.
introduced by the obscure combination
5,
formula
doggerel
is
presented by
edition of the Babylonian magical Labartu series Rel.,
there
It is
339).
i,
a
called
(following Jastrow's arrangement) ki
libiki
risti
sa anzis |
'JVJDi
his
xvi, 188; cf. Jastrow,
and runs thus
"incantation,"
siptu,
in
libiki
la
libi
pis
pisti
|
sa
anzis.
|
For Greek up by
su anzis
Myhrman
:
la
risti
(ZA,
|
anzisti
187
|
The
parallels see p. 61.
The
Tir3.
roots
fco
repeated too of the couplet
and
p3
may
is
taken
refer to the scansion of
the couplet. pp't?
5.
=
the Arabic
demon
sometimes interpreted as one-half
sikk
demon of weariness;
(sikk) man, one-half demon, but probably a
Arabian Nights,
pw:
6.
c.
i,
see p. 81
between "devils" and P'tr: the
van Vloten,
n. 21,
;
WZKM,
see Lane,
vii 180.
here between categories of maladies, in
Myhrman
"spirits."
Targumic pMB> (Jastrow,
some kind of pendant
p.
chain, see Krauss,
1510), a feminine ornament,
Talm. Archaologie,
note; belonging to the category of noin, xnpay,
etc.,
see p. 87
f.
i,
204 and
Cf. the
name
above aa'Ena, where the uncontracted form survives. 7.
Brass, lead,
fire, all
The bonds
potent against demons.
Cf. the "chains of lead,"
of hell are called catenae igneae in a Latin charm,
39: 4 Wiinsch, Ant. Fluchtafeln, no. 7; also the "adamantine chains" in Paris f.
Papyrus, Wessely, xxxvi, 9.
Mehoi
:
1.
1227
hypocoristic, cf.
flf.
Mehducht,
etc.
No. 16 (CBS 2920)
rpnms KINI na (4)
np-it?
ri'Ki
PMD
i>i
'OE'-ai
o!>j;a
'ipie>i>i
m i>a
(2)
IIIJODK na
i amat^i
jina (5)
yr
nmi^
MJDi'i
jia'pm
xin
K^ot? jo
RHIDR
inno5>i WBiaS>i(3) jin
11
!
pj3
jin$>
jinni
mnn xnno Niim mnn naitrn B"33i (6) ivi> ^im Nt^np xni'N npn 03 pnbn pB"33 sn'j mnn sun Knot? mnn (7) Kn^3n srju mnn inn Kjn3 jo'pj nn PB-US PTDK n^tr(8) ,nn KH^ST n'onia mnn t33oi '5>KJi no nm naitsTn (9) '3-a~n snnoitjn sn^in noim (10) snsisi snivel
^?ns^pnB'''X1
si
'JBDI
(11)
Kmj'3Dici moRi nnpi
KDOHI rp5in Kn^aao
p'DK pi p'jm pn^n^a
H^I
'ini
joi
n'nn'K
joi 'ipit?
^3
isn na
^^
JDI
!>n
yat^i
^vn
'ipie> 101
nmas
n^o JDK (14) JDS niJiyM nt
oom
snoi^
'^'pi snpjsi
jjn
nnjaoK na n3ii
joi (13)
DV
naiyi
MJQ
jo ni'ia
n^^nia Tman ia mn' nyr
joi
inns
[o (12) JDI
jwrnn jm
jaon ia mn'
xn^aia
JDI
jinj'j'p JDI
iw
joon
i>K
TRANSLATION from Heaven for Dadbeh bar Asmanduch (2) and for Sarkoi bath Dada his wife and for Honik and Yasmin (3) and Kufithai Salvation
and Mehduch and Pannoi and Abraham and (4)
and for
children and in the
their
may
Silai the children
of Sarkoi,
house and their property, and that they
may have
live
long and be established, and that (5) no Injurer
world may touch them.
And
name, whereby the holy God is called wherein are which (6) suppresses darkness under light, plague under healing, ( ?) destruction under construction, injury (7) under ban, anger under repose: in his great
arts
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 Princes of (188)
in
(9)
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
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
(10) and Knockings and Rites, the Plague and the she- Plague and Demons and Devils
tions
the voice of Invocation, and the Spell of poverty and
and Satans (n) and Idol-spirits and Liliths and Arts and mighty Works and the seven Tormentors of night and day. They are bound, suppressed and
laid,
(12) away from Dadbeh,
etc.
(as in
house and from their property and from
their
Amen, Amen, (14)
forever.
"And
Selah.
11.
i
YHWH
(13) and from
ff.),
abode, from
all their
this
all
day
said to Satan," etc.
COMMENTARY
A
5.
been
:
that appeared in No. 12.
charm for the large family
an extensive and repetitious
iVDE3:
rrb 'Enn
'p
xnb>o
"i
It
contains
of demoniac species.
have translated
I
npT
list
'a
form may have
literally; the original
"the
name
great
.
.
.
which magicians
invoke." 6. B"33: ppl. act.
6:
7.
"Sons of darkness": contrast the "sons of
8.
XSlt'm '3^3^
:
cf.
the Pauline
light," i: 9.
roif KoafioKparopaf
roil
OT<5roDf
TOVTOV,
Bpll.
12. 'bxJi
no nn
:
"foul
lit.
(an obscure passage) there interpreted as "asthma"
and laboring is
(Jastrow,
for divorce, Krauss Talm. Enc.
found
in the
demon
v.~).
256.
called
;
Bekor. 44!)
in
xbxj, which
is
Foulness of breath was cause
Cf the
n$>B'J
.
12 of 29
:
7,
which
is
same passage from Bekoroth.
10.
mpi
11.
t'33K>0:
Kni3'3D'n
and see pp.
i,
s.
(breath
spirit"
a disease or
tfbprn: see pp.
Af.
;
cf.
mox:
79, n. 70,
cf.
52,
84.
English "lay a ghost." the Rabbinic
and
86, n.
112.
'JITDT
'X,
"genius of nourishment,"
No. 17 (3) rpp'st?
sne!>nc na
a'niri -JK
pa^aj
(6)
(8)
xn (4)
nnE>msoi
sn^
tci
nxn
jnni>B> sai>
sns
ipai
ICDB sni'^
rpnnm K'ot?
n^nia
HD^J
nmn
101
Nmtiai
IB
pni>
p
'ac'j
yanrv
p
pp^an
!>a
n!"i>
pnni>B>
i>a
TUK
iBiy
BV
i'as
(5)
nca' ini>B p^c^xi
pns
ps
pano^Ei pa^ou
pai> a'Di
p
maim pa^won
'3
pybv
nnu3 xna^no na
pa^y n^n xn^^a pa^y
ytfini
nina
I'ao'Ni xnp'ai (9)
ncs jnam rrmapynrvp'by (io)n^n KB' iayo (11) pa'D-mi a^na nanB"
sai'
s^
i^Da
t^toa^i
xne^nc na B"B'a^ r6
p ynnn
SHIDK K'DK n^nna sni>aae
w KBV
mi
pansi
nn^a is
mn^a paaxi n;;^ jn5>a nnos nrnna N^I nrpaa
(12)
snct^a
'a^.ta^Bi
^i
nnW nnb
KIPU pa^y TPDIK iTnns
(2)
sin rvW
panyo TTID pneai>
(7) iiD'Dn Kin IPBI lyst?
!>
2922)
t^ma n:s K^y
sna^om
^V;D
(CBS
xnpt'yai
(13) tj^oia
ua
HB
P'Jinbi
jio'on
xbi
5>
nnrbi
nS'D
bi
IBS IBS pnb
TRANSLATION This day above any day, years and generations of (2) the world, I Komes bath Mahlaphta have divorced (3) separated, dismissed thee, thou Lilith, Lilith
of the Desert, (4)
Hag and
Ghul.
The
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. (6) It is announced to you, whose mother is Palhan and whose father (Pe)lahdad, ye Liliths Hear and go forth and do not trouble (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
altogether
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)
(n)
sea.
There
is
found
Palhan and whose father
MONTGOMERY
J. A.
Pelahdad, ye Liliths b.
M.
And now
:
flee
INCANTATION TEXTS.
191
and go forth and do not trouble Komes
her house and her dwelling.
in
bind (12) and
I
-ARAMAIC
of Joshua
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,
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. i
.
For the corrupted formula,
cf
.
b.
Perahia.
It is
who appear an abbrevi-
8.
6
:
and see
5
p. 55.
appears in no. 16020 (unpublished) "this day out of
all
The
days.
full I
form
Honik,"
etc.
2. C^'DIS
,
1.
Knsbno: for
this
name, frequent
see Noldeke, Encyc. Bib., rrp'3t?:
3. is
spelt
5
.
name obscure;
7 C^03: the
s.
v.
in
cf.
Ko/joaa/nti
>
Justi, p. 165.
these bowls, and
"Names,"
its
equivalents,
62.
Peal, the following verbs Pael.
For the singular and plural number, see to 8: 2. The word lilith For the x~m 'h cf 29 7, and see p. 78 the parallel has badly. .
The
:
;
correct grammatical forms are found in 8
:
3
;
the
lilith
names
following are also mangled.
to
6.
pD'On: Afel of DDJ.
7.
srta,
me by
nntrmx: 8. tion
to
i.
e.
a
cf.
the Babylonian
form of Artachsathra, and
rrnriB: so
name
Ina-ekur-kallatu, cited
1.
12,
cf.
Apramip'os, Justi, p. 35.
but the correct spelling in
1.
10; probably assimila-
Persian farruch.
For "glory" 66a.i,
"bride";
Prof. Clay.
=
Wisdom, 14:
"name," see on 8:8, and
24.
n. b.
the equivalent TTOT^
UNIVERSITY MUSEUM.
192
9. 3'D: is
f.
pi.
BABYLONIAN SECTION.
1JW
impr. of 3D:; but
in
1.
6.
The
following
|nn|>E>
ntn
a perversion.
= \rbn. itSDB = IBID, 10.
K3^>
cf.
pa,
1.
7, />/MJ
conjunction B; for another instance
see Glossary; probably a dialectic survival. B appears in the Senjirli inscriptions
and the Elephantine papyri.
K'D:
12.
:
:
the
same
title in
34:
formation from Pael,
12.
=
Rabbinic fOiDB.
frequent Talmudic name, Seder ha-Doroth,
Tir: probably error for IIT, see 7: 13. ppTB: Pael, ist pers. plural.
3.
ii,
3-18.
No. 18 (CBS 8695)
ps'pm
n<{>
rvxn mtr
(2)
pm
yv
[pirn] pns
i>3
TPX 12 maxn
5>ai
x!>i
po'pm
pm
(3)
nnrvx
'vti ']T>trr prr2i>s
xafo xpija iiD'x ^x
sn
m
ijnn nnia
i
i']ii'
oa^na
xn'^i'
xrnpx
xrvni>[i xa>sji>]
vnavx
[pja
12
rp5>]
rvnx it5x n'n
(4)
^^y
myaB'N
(5)
.;.[npnn]i 'Pin X!OKI spjni santsi N^noni ...K'anni (6) XT naxa naipo^x . pon xnijnrani ^n!"^ DBIO:: pno'm ^3^1; (7) n^ntrs smv 'o'D nvo i>
.
.
ND'3 ps5> rrnro xn
pn^y pmn
!>IPB>
ptnn^n n'XT .
.
['Ji
i'vi
nans
5>i
pjai'i
in
pn5>
H^
xta'j
xn[u
'in
5>jn
jo
HIK*
i>yi
i>v
D^tr
.
DiB'a
noon
ip^l'in
nob'na
in"!
^t" ^] 1
p[in3 xsa p3]n' nncsni inipi
psnoio
palnpvi xbi jiyrn x^i n^nn^x 'nj2vx5> nb x^
rnaax' jonno
w
tox n^B'xna
(8)
aim pn't?^
x^ (9)
[Trjx 13 XIBXT jnn
5>i
't3it3
.
xn^^
x!>i
(11) n'!"i>n
nB"e> (12) tw^y 'or to trusts ntr
n!>y
i^3i
5"DPi pa'B'J
my
rrb (10)
no^m
x^5 }in^>
TVT xnpry]a n'lb^n
n^D jox
COMMENTARY This inscription
No. n.
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
.
it
here,
may
for
A
be TPX;
"'X,
name
.
is
i.
e.
cf.
Dl^m
:
father
'iTXia,
Aye? But
prayer for offspring
Tomjavx, 5
presents
is
uncertain.
little
that
is
new and
a
not necessary.
The name of Ephrah's
looks like 2.
is
It
is
in
Seder ha-Doroth
the strokes
may
here expressed.
ii,
47.
appears
In
1.
9
it
be for abbreviation. VUDtf'X
:
hypocoristicon
see 26: 4.
again this
name
differs
;
accurate.
XT
mxa:
6.
rraxt: ppl. of
i.
From what
e.
msxi.
xm. (193)
but the tradition of the granddam's
UNIVERSITY MUSEUM.
194
:
history:
if
not an error, this
dakdak
=
=
dardak
is
BABYLONIAN SECTION.
a further development of a word with a
darak.
XfPV
NJVV
is biblical.
of these foul demons appear in the Babylonian magic to pariah dogs series, B, 8.
46;
noa,
mon
cf. v. col. 5.
moan:
9. imp:
and are exorcised by the
if
for
'a
especially in
dirty habits
they are compared
spirit of foul streets, see Utukki
21.
sn.
we read
'3mp mp
1.
;
The
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.
n)
No. 19
(CBS 16018) Konnoi Kernm KTDK
p (3) K^ia
po'K Kai
xno
.
.
nc
av:u
DIVIPJ
i
oT
nan
(9)
inKT NH^ID n^H'^o mtrai pa^yi
Dwai ov^ai
\.
.
D'3-ias
n'tanm Kintr pin
n'i>
(8)
(6) n'i>ia'K
nit^ai
(7)
D"^yi
KSJ
pntro
pnio
D3i
D-IK
on
j.iai
K^PB
pon 'PPJNI na Njnja Dwai wnaai ron
KB'nji
(11) i'san
ojn n3
nitj>3i
Ditpai
in5>
KJprroi
smeioi
.
om 0113
onn^yi
^a^K K-nn
(13)
m^ai
ponn TJorai
(5)
pn'^ DIB^I Ntsm KJH no S an xnn IJK mtrai n^nxua po wvp wvp xnao saomx
snKinD' K 'Joni
i'B
S>ia'
no
pirn n'J3eon'3i
rpent!>D
KnKino'Ki Krrn xro^o
nitrai
Ditrm onajx DIBQI a^s 12
KHKT
nprvsi
(4)
Kno TBBa piarvs K^n
i>i3'K
Kno woto
K!i>D
xna^no 13 'torn
Ksn'e>3
K3i Kata
K'DK KDKIDX
01^31
i>
jnx
..... 01^31 ^mcnpn
SID^K 'a"3 ODDI
(14)
p5>m pn'DB^a TST K^
.
me>ai
ij;i>
.
.
jj
t^jno
n^
(12)
(10)
n^s
3i
MH
n^
nmo'K po
5>a
nnn
5>y
pn^v toi pi[m] nnaea H'KT (15) Kwa Kn^^i ^nJii KTB^ ton nonij PTDK 3in wee's pon'nai nyixa pio^K3 KnsiriD 13 K3m n3 'Kam npn^n (16) n'tntpn pirn nnae po la wana po^nm P^SJ
i>
trjiNi
|
xianai xmoini Bnm Kim KTtf 'TDK 3in i>y n'Ki TDK 31 n n'i>13'Ka (17) QTini i>13'K3 KHE^no 13 '3H1 npn'DI n'3 npt'V3 TDK am ut 13 pnK3 po'nni 't3J ;nb3 TDK am KT:a D'nm K3i Kta^B'3 po'nm KTIE' Kn^Ka PTDK am xnvn Kai Ki"303 pn'nm jwn citf3 KnD^no ia 'Kam npn'm n'B'itro pirn nnaa po 13 ^nioipi (18)
pirn nnas
K3D1
DJ'B3
n'n3iD
.
n't?Ki5>D
ii"V
.
.
nepi3 0^31 prr
iisi'Ka
nsno Koiyi n'^Kii
Kam npn'oi po Koo'3
K^I
DIBI
n.3
poom
M^K
i'snts SEP KDIP KpJitr DIJ^PIN
o^yi
(19)
sa.K
KJ'!>J>
K^>
13in'D
01^31
'3i)'i)
po onnrvj wna^no 13 'Kam npn'oi n'Bnpo pirn
(20) n'tntfoi Kn'a pin^i pn'j K^ K3^ n'!?'!)3
Dirncs
n'a
ptmvj
K^I
n'i>
inip
11
:
..... K!>I
DID
pi>jpj
.......... (195)
K!>
UTD
n'^n
KneS'no 13
D^yi>i
pi KOT
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
196
TRANSLATION In thy name,
O
Charmed and
Lord of
salvations, the great Saviour (2) of love.
sealed and countersealed
the whole (3) person and
surnamed (4) Goldsmith, bar Mahlaphta,
the bedchamber of this Mesarsia,
with the seven spells which
is
not be loosed, and with the eight seals (5)
may
which may not be broken. In thy name, lord Ibbol, the great king of the
name, our lady Ibboleth,
Bagdani; and
of
the
in
thy
the goddesses
(6) great queen (shedemons?), and in the name of Talasbogi the great lord of the Bagdani; and in the 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 name of Nakderos the lord of and in the name of Seraphiel, ;
.
.
.
;
judgment and of (divine) beck; and in the name of the 60 male gods (9) and the 80 female goddesses; and in the name of Ardisaba (or Ardi) the most ancient of his colleagues; and in the name of Anad the lord of
(10) cast above
great lord to
him
(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), (n) ... 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 of Agzariel, who is without compassion; (12) and in the name of Arzan the
;
.
.
.
;
;
;
and
.
.
.
,
ros herds delteros; and in the
"Lift up"
and
and the
(
in the in the
name
?),
... to the great
name name
name
... to Ariel
Ruler before him; and
he sent a message
in the
name
of
.
.
.
:
;
of lord Ibbol (13) the great angel of the Blast-demons,
God and the great Lord of the Bagdani in Zand Ye are charmed and armed and equipped.
of the great
of Arion son of
;
:
charm (14) and bowl is sure and its seals established against them, from whose charm none ever goes forth and from whose control none sallies forth. Against
In the
all
name
the evil Lilith
Goldsmith,
Demons, Devils and
b.
evil Satans, this
of these charms are bound there
(15)
which are
M., by charms in
Demon and Danhis and
body of this Mesarsia, surnamed earth and by seals in heaven. in the
A.
J.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
197
Again, (ye are) charmed with a charm and sealed a second time away
from the body of
this Mesarsia, (16) etc.,
Demon and
Again, charmed are the
and
Devil and Danhis and Amulet-spirit
which are upon the body of
Idol-spirit,
(17) and
Amen.
this Mesarsia, etc.,
by
Ibbol,
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 Hanun, and sealed by the great ... of Zeiiza (Zeus).
Again, charmed by the true God, and sealed by the great Ruler (18)
who
before him, away from the body of this Mesarsia,
is
In the
name
Azaziel
of Patragenos, Okinos (Okeanos), Sunka, Kosa, Kapa, his constellation
( J 9)
be sealed from the top shall not be,
etc.
(
(?), that this Mesarsia,
?) of his head to the toes of his feet
nor this house of Mesarsia, (20)
they
shall they enter
etc.,
etc.,
nor
approach, nor appear therein, neither by night nor by day, from this day
and forever
COMMENTARY
A spirits
and
charm made out for a ;
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
is
inscription
thoroughly pagan, and
invocation, for over half
Cf. a similar long
list
in
its
is
Wiinsch, Ant. Pluchtafeln, no.
tunately by reason of the coarseness of the script and
most of these names are obscure.
Some
interesting
length, of an extensive
its
of
Unfor-
4.
general
list
illegibility,
of them are definitely Greek,
Zeus, Protogonos, Okeanos, and perhaps the Aeons, male and female,
may
be made out; several others are of Greek formation. Others again are of Persian origin, and some are purely charm-words, "mystical" names. Some forgotten cult to the
may have
given certain of the names
;
notice the reference
70 priests of Bagdana.
2.
SDrvn: error for tttrnn.
3.
rrnoip: the
by the phrase,
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 iTBHE'D
Doroth,
ii,
:
also in
p.
276).
'Karri: this
4.
"Seven 5
:
4
;
see 5
w6iyn
cf.
:
28:
11.
"generation,"
The list
Cassite
am
I
e. g.
(q. v.).
demons.
name
Ubbulti-lisir.
P131K
=
word
Syriac ubbdld,
For a discussion of Aeon as supreme
Dieterich, Abraxas, 140,
(as in No.
In
1.
It evidently
1.
The Aeons appears
ff.
51
cf.
deity,
;
the
21
1.
192,
names
;
203,
1.
18.
in Origen's
13
WU3
n)
a divine name,
is
;
in the latter case
2)
(see
penultimate vowel.
DVUJK: the
May
For
demon
the
in
n
:
5
which can be used individually or
etc.,
he
is
is
a propitious or maleficent
charmed
Greek incantations, KJtnJ3
appears
The
S. cf. the
ending
this
=
class of
contains the Indo-European element baga, "god."
Bagdana," or "the lord god"?
formations.
Derivation from Apollo also suggests
Aeon.
not thereby explained.
decide whether Bagdana
sorcerer's client, as in the
text
is
then a word like NH^N,
It is difficult to
7.
his consort
a divine
Comparing what precedes, the word means some
:
It is
generically.
Syriac
Mica
beginning of his work Adv. haer., and JVTU'K would be a forma-
"0133
deities or
me
name
the
Aeons were male and female
but the feminine
6.
make
and
:6a 13,
is
in the'
tablet,
inclined to
Aluv.
tion to express the female itself,
7 he
1.
see Reitzenstein, Poimandres, 269
etc.,
syzygies of
In
16.
7,
a
and so
etc.,
magical texts,
at the
2a.
for this cumulative expression, cf.
Professor Clay has cited to
might also be read, and
in the
Hagiga
i.
in
appearing
god of time,
:
in
2.
:
"our lady."
is
Ubbulti
surname appears as a proper name
also below,
!>13'K:
18.
:
Schwab, G; a frequent Talmudic name (see Sefer ha-
spells .... eight seals"
Toea
5.
rrnoip
The same word
not recognized by either editor).
is
word
Dl-
=
in
oy
n
e. g.
to
work
the
Hekate.
In
demon
good of the
W.
Kpnot?, "gamhiza
T.
Ellis's
the lord
spelling gives the vocalization of the
Enochian Samaeza. this
and other names
recalls
Greek
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
=
and used nominally here associated with NDDIS, both being names of a potency in Syriac, "logical," etc.,
:
is
parallel to 2
tOJlD:
correct, the Rabbinic
is
which would be a
"leader,"
interpretation,
Hermes, "the shepherd" par excellence. of
religion
a
(Jastrow), 8.
i.
'D
is
=
e.
used
the fern.
Afel,
may
give the
of
Armasa-
epithet
fitting
Talmud
Paganism,
n.
63
of a "traditional
253.
p.
It
may
word or saying"
nod or intimation, is
i.
"command."
e.
m, followed by
to be read
KtWp KD3D X3D
ND3D?
In this and the following line most of the words can be read, but
10. in
,
In his epithet, Kton appears to be used, as in
K3DH1K: or the name
SWp; why
^Ti
logos ?
the Syriac, of the divine 9.
passage
Cf. the idea in the late Hellenistic
Roman
in
in the
also 14: 8.
i>K'ETiD:
the
;
Hermes, as a guide, wf^wv, of souls; see
especially
deity,
Cumont, The Oriental Religions be noticed that
It is
hoyiK.6v.
2, q. v.
:
the reading
if
T
199
consequence of the failure of the context the text defies interpretation.
The
be referred to as having magical properties, and this X13KT KJV^D (rrrp^D written first erroneously). give the clue to
three metals
may
Mandaic
the
Comparing
may
tion suggests that our
text in 39:
NJvb'D
=
5,
sotosn
wiK^BO
"chains"; possibly
(KTDy), the equa"basket," and
SWlb'D
here used of a metal cage.
=
13:
i>K3n
"Son of destruction"?;
these deities are given a parentage like
the verb used in the 11.
^KntJK
13.
charm; its
is
found
=
S3K^D
jviK:
pnx it
1.
and so
n,
Possibly
7.
=
1.
lit
13
DJn
13;
1.
is
Din,
PX3H.
D'313X: cf. 7: 9. in
Schwab, Vocabulairc.
Is
^KHtaK
"God's
meant?
The accumulation
~W 13 '31
IwiTJ
:
DJn 13,
!>!3'N,
inscriptions,
DTK:="Epuf, or 'Apw?
cruel one," 12.
Nerab
cf.
:
ns^O,
1.
5.
found also
the plural
is
of words in ros
W- the in 34: 8,
a
charm formula;
see p. 61.
with Mandaic spelling.
which determines the reading here.
problematic, as there
may have been used
present sense.
'P'T
is
inadvertently,
is
'y^n
but one client to this is
not Aramaic in
UNIVERSITY MUSEUM.
200
obscure demon appears again in
E>'rui: this
14.
BABYLONIAN SECTION.
the E":T listed with the planets in Libzbarski's
Vogue
OWS?:
17.
Ephemeris, Ntiyt
no,
1.
i,
}13n
=
it is
evidently in the de
Mandaic DWi'D, name of an
angel,
Lidzbarski,
104, n. 2.
=
Zeus,
:
the
cf.
16;
Mandaic amulet
251.
Syriac
W,
50), otherwise bvt and
x:
b.
1.
Florilegium,
1.
in
Jacob of Sarug (Martin,
Mandaic genius Mana 1
the
rra: the
ZDMG,
xxix,
DlT.
See Norberg, Onom. 96.
family or school of some magician like that of Joshua
Perahia, see p. 46. 18.
DU'plK
=
in the Babylonian) recalls
Protogonos
'n/(zv<5f, ;
who
appears with
Aeon
as son of
Sanchuniathon's cosmic genealogy, Eusebius, Praep. 19.
s
aW>:
frtU*1
cf. ii
namta
word Nrm,
...
:
ev.,
i,
10.
rTOtrto: an astrological reference?
7.
J'D
Ea The preceding name Kolpia and Baau in
the parent deity in magical theosophy (cf.
see index of Dieterich, Abraxas.
:
the same phrase in
"hair," appears there.
Pognon B, except
that
the
No. 20 (CBS 16023)
men N5XDD1 (5)
.....
KVTI KTS? (3) 'DTim 'TDK
m mo
nrpoti >eK2'2 tnsi
NNKKNX
mts
'T1D YlDDin (2)
)
xtnnm
'5>i>K3
m
'318 i
(4)
TRANSLATION Tardi bath Oni (2) Hormisdar Tardi. exorcised and sealed (3) are the the Curse-spirit
and the
In the
Demon and
evil Liliths (4)
name
of
AAAAAA,
the Devil and the Satan and
which appear by night and appear
by day, and appear (to) Tardi bath [Oni, etc.]. (5) In the name of and Gabriel, Michael, Rophiel. Amen, Amen, Amen, Amen, Hallelia, Selah.
AAAAAA.
According to
COMMENTARY
A
charm against
decorating the center.
On
ghosts. It
The
interest of this
represents a
either side of the figures is
bowl
lies in
demon with arms and
the figure
legs manacled.
an enclosed space, that on the
figure's right
hand bearing the inscription NT.DK, that on its left, N1EH, i. e. prohibition and permission. In the lower part of the body on the former side is inscribed the
names of the
presents the idea that the
The
The
picture spelling i
.
The
is is
sorcerer's client.
The
pictures thus graphically
demon has no power over
the lady in question.
of better quality than the inscription, which
most
is
very
illiterate.
careless.
connection of the proper names
is
uncertain, as also the char-
For TiDDin
I
might compare the Pahlavi
acter of the
names themselves.
Ormazdyar,
Justi, p.
xoa.
2.
For the repeated
3.
tutmb: probably an
K, see p. 60. artificial
form; (201)
cf.
tTB>,
toinD,
KJDD.
UNIVERSITY MUSEUM. has Mandaic fem.
4. Ktnrpo
point over 5
the
.
to
it
^X'sn
Hebrew
:
mark error?
the
first
cf.
pi.
BABYLONIAN SECTION.
ending.
vowel as in Enoch and
active ppl., parallel to the equivalent
Paris Magical Papyrus,
1.
first
X has a
the Massoretic Nikkudim.
for similar perversions see 24: 4, 31 rrty>n:
1911, 274.
In S'^xa the
3032, and
rrb
:
in
Mandaic, representing
Aramaic form 8,
32: 12;
cf.
in
Raphael.
a^^ov
in the
l^rim a Jewish charm, JAOS,
NOS. 21, 22, 23
No. 21 (CBS 16054) nrva
D[n]nm D'nn
No. 22 (CBS 16006) niv3
(1)
nnnm
ninn
pws
(2)
nn^
IDI
PPTJ
i>3
IQI
tmpn
i>
nn
a'nnn nn
(3)
pB"3
pws pnn
(4)
pe"3
(2)
IDI
joi
nnEipD'Ki>i
(3)
onnoi ppfj;
pnnn
sn^^ p2
^3 jo
ppn
^3 IDI
PPTJDI (4)
PPTJ (4)
i>3
nrp3i> n^
panpn
si'T
ni>
n
impn nnsipD'
i
nnx
[nnx na] pti"3
[jei]
nov
jo (5)
m
^D'nnn nn
na
pnnn
ponn IDI
DI
nnEipD'i>i
onn]oi ppriy
5>a
nnsipD^i
in
onnoi porv
pi [PB"3]
nn
(2)
(3)
D'nnn nn
(1)
m
t
pmi D [J]D1 pS53
16090)
nnx pwa I>3 i>3 pnn IDI pB"3
nnx
^3 12
(CBS
(1)
H3 HITI nnBIPD'81
nna
No. 23
pnn
^o tai
pB3 ppu
i>3
ni>D
ID[K
JDK JDK
TRANSLATION OF No. 22 Sealed and countersealed are the house and
Ahath from
threshold of
Dodi bath
Plagues, from all evil Spirits, (2} and from the Tormentors, and from the Liliths, and from all Injurers, that ye approach not to her, to the house and threshold of (3) Dodi b. A., which is sealed all
evil
with three signets and countersealed with seven seals from every kind of (203)
UNIVERSITY MUSEUM.
204
Lilith
and from
all
(4) Injurers, that ye approach not to her, to the house
and threshold of Dodi (5) from
Injurers,
BABYLONIAN SECTION.
[b.
A.], and
from
day and forever.
this
all evil
Spirits
Amen, Amen,
and from
all evil
Selah.
COMMENTARY Three
identical bowls, out of the
corners of the charmed inscriptions; in inscription. 1,
t,
',
1
four which were deposited at the
There are
8.
No. 22 the writer found more room and made a longer
are indistinguishable, and p'"l,
22
:
5,
is
B
genitive with the personal suffix.
No. 22, and throughout,
;
the characters
The word
has a peculiar form.
written in a clumsy Syriac script.
interesting grammatical peculiarity
in the
the omission of
is
T
after a
This appears at the beginning of
same
combination, in the other two.
might be taken for haplography before appears in
slight variations in the
All three are most roughly and illegibly written
transliterated
An
house; see
HH
the Mandaic bowls published below
;
;
but the same
1.
3 in
This
phenomenon
see the Introduction,
5 B.
For the injunction in 1. 4 not to approach, cf. the like prohibition v //) a late Greek charm (Reitzenstein, Poimandres, 294) K. T. charm of a Gollancz's, p. 93. vpoaeyyiaai, X; cf. also Syriac :
ft
in
No. 24
WVBK
IG K'str
na '??!>
ni>
'onvn
'cma
'nn K
12
(2)
xnios
(CBS
2926)
Kns^na na
njni> n>
....'.
rtbxo jsx ;-:K
*PE>
(3) KJI
...
JOK IOK 'E"3 'JXDDi nsTQ Jtnm 'E'WK' 'B^n nj'o S>D3nn (4)
'onn:
'"2B>
^on^m
n'nJK -na K'HJ
nsiric .....
nn
.
E'ajiti'
union
(5)
nbxo JON JDK JON
(6)
jo j
'ibbn
..... m
nl?j
yap? rna
JOK ^
TRANSLATION Salvation from
Heaven be
(?)
(3)
Amen,
Salvation from
(
(2)
that she
and from Sweating, from
?)
Selah.
Heaven be
cease from her disturbing
Amen, Amen,
Hindu bath Mahlaphta,
Heaven from Fever
be saved by the love of .....
for
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.
njn: the same name appears
1.
38
and for
e.
in
woman, made out
certain
The
40: 14;
in their
misspellings are numerous. it is
hypocoristic of sn'lljn
"Indian woman."
SMTE'K
name
is
doubtless fever, in neo-Syriac
=
malarial fever,
cf.
the
for fever with the Jews, KnE?K (Preuss, Bib.-talm. Med.,, 184),
n. b. the disease
next word the root kind of fever.
asu in Assyrian, Kiichler, Beitrage, 131, 197. KTS
suggests a sweating disease.
In general see above, p. 93
(205)
f.
For the
NMX may be another
UNIVERSITY MUSEUM.
V N P:
3.
BABYLONIAN SECTION.
The name
also in Hyvernat's bowl.
Egyptian sorceress in a Syriac biography of cited
by Budge
word
may
is
probably the
represent
Smith,
in his edition of
col.
nanf/
occurs
as
Rabban Hormizd
The Book of Governors,
i,
that (c.
p. clxiv.
Syriac kaka, "pelican," while the Egyptian
of
an
600),
Our name
(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
nn
pivj's
pjvoi (2)
paa
panp'i
.....
o-p
n [pn]i>an
DIEO
(4) rr
cit?
pn!>
pnnn nnan
PDDDH
o5>
i'^ji'i
.
jin!>
Ditra
i>.
na 'ma!' PPDB> ID xrn[Dx]
n[m
n't?
imno^ ^ amp ID jinan^x namn^ Qin^ nbts> o^ssn ^a ^
nno'j ^KI in
mrr
nns ina pn pi ..... jn !>3i 'siaa ^y n" pi mn> ^K^JDB' i? np 5>'n' nnoe' ..
.
D't?
.
n^N
DEYIB> DJat? o;aba
[n]nu pirn sniDKa ppsn
pn KOV
'sma
'Q I-PDPH
prvon paa
.....
(3)
n'3S^D pj>
[nj]ani n'nn'tni nj^^pi
IDN JDK
vnn
nnx
B>
pnoD^B no2[i] IDK!'
Kin na rm^i >DND
rvnn'K
'DND 12 ^nu
ID
t
11?
11
(6)
pnni> (7) rprpaa
DTID
(5)
p^
^J'K
TRANSLATION Salvation from
Heaven
his wife, that there vanish
for Guroi bar Tati
from them
Devjils by the mercy of Heaven.
them
in their
and for Ahath bath Doda dw[elling the
Whoever here has
dead,
who
Demons and shall
become
approach (2} and are found to be (actually) dead from these you are kept and these are kept (from you). In the name: Thou- ..... send (to) them, Hadarbadu bar ..... (3) .. the alive to
here,
contentions of
of the
them
name of
YHWH,
and
all.
shall
Behold, ..... Blessed art thou,
YHWH
on account
..... (4) Yophiel thy name, Yehiel they call thee, Sasangiel,
and so ..... names ..... [Arjmasa Metatron Yah, in the name These are the angels who bring
of Tigin, Trigis, Balbis, Sabgas, Sadrapas. salvation to
all
the children of men.
come and go forth his, and of
(6) will
They
with the salvation of this house and property and dwelling of his sons b.
and daughters and
all
the people in his house
T. from this day even for the sphere of eternity.
(7) of this Guroi
Amen, Amen,
Selah,
Halleluia.
COMMENTARY The
inscription
is
tion of family ghosts.
of interest because In this respect
it is
it
is
to be
Wohlstein's bowl, no. 2417; see above p. 82.
(207)
directed against the appari-
compared with No. 39 and
UNIVERSITY MUSEUM.
208
i
'1113
.
identified
:
The Seder ha-Doroth
by
lists
BABYLONIAN SECTION. a new-Persian form of Waroe.
Justi, p. 356, as
a
number of Talmudic persons named KTiJ and
also a famous Syriac martyr Curias is recorded. (ii, 89) Apart from the Persian hypocoristic ending, the word could be explained from the Semitic ( STU, Syriac, "whelp"). Cf. also the Palmyrene SOU Lidz|ini3
;
,
Handbuch, 249.
barski,
'BSD: Tata
name found
a feminine
is
in Syriac, in
theca Orientalis and Wright's Catalogue of the British col.
Smith,
1456.
^K,
2.
Cf. Nnsn, 39:
and r6'K
'Ss,
similar cases cited to 8 ' 1
imrtD''J:
inD''J,
navir6 Dir6 dead
Hebrew
to
it is
and
iwav
4.
One
:
Law.
of the
'SV
bwrP:
^KTT> or
known.
is
Aramaic pronoun with
loss of
cease
is
that a
their contentions
cf.
message be sent to the
(tl.TOn) with the living,
The name
named.
is
we have such names
of the
is
not recognizable
six
as Yodid,
angels in Targ.
Muth, Dabti,
Jer. to
a Talmudic surrogate for
cf.
btf\n\
Schwab,
p.
nirv, see Blau,
141.
The
M. and
prince
Zauberwesen,
following
name
These angels are invoked as phases or names of Deity; :
Ith.)
Dt. 34: 6, along
Schwab, Vocab., 145, a companion of
in
Hermes-Metatron
|,
evidently, as in Wohlstein's bowl, referred to above,
a fancy name. (There
with Metatron, and,
Payne
Nifals with Aramaic inflection.
then one of these departed spirits as a proper name,
see
not a Hebraism.
the idea apparently
r6t!>:
them
cause
to
if
Museum;
8.
5: the
1.
2,
:
Asseman's Biblio-
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.
rpaKPQ: Mandaic plural spelling. 6.
JUT
7.
oby
=
pns'.
^J
:
cf.
Syriac
WOCy,
NJ3T
b^J
;
also of a cycle.
No. 26
(CBS
3997)
'a i>y ins "" irni'K "" ^NIB" J?OE> mosra nxi (2) IJ?D' "" 'a i>jn IIDB' "" -a "" nyj' joon ia (3) "" iw toon ^K "" noK'i ntro na'"" '2 nB"3 Knn (4) 'n;s ni^nsi HTDN am &?sa i>vio IIK nr 5>n D'i'tj'Ti'a Tman
urv ""
!>
tnn..n na
Tmnjavw snm '2o
K'TV ^aa
K^I
'an'
.
N'Ta
.
.
a'an
oao'x
K3t3'B'B
'aiita'ai
1^
t'3'D
D'nTK K sS
aim
!>
.
Kn^'^i
itnn^n x> sna'pn
pn$>
s6i
5>aa
'at3'j 'bipen
pmn
(7)
(8) \ /
'.313
..
^a n'an'ana!>
nnyty ^aa K^I iavi trm
'aaivn ISDI
KI
'an .
nnyn
n^^a
K^I ao'a K^
pn'iW'i>
P't?
ptD'J
panan
nK"s xjra.x
rrna'SNi .
Kova
.
a n'notJ'i
ni^.vn
(5)
K'TJ;
IIH'CIP ID (6) 'yt pnS
(
soa
nE"x K^
ova nrvm
TRANSLATION "Hear, Israel:
mouth of
YYYY
they marched to
YYYY
one
is
YYYY."
(2).
word of
The observance
of
YYYY
mouth of
to the
YYYY
they observed according said to Satan:
YYYY
YHWH
"And through Moses." rebuke thee, rebuke (3) thee, Satan, not this a brand plucked from the fire?" the
"According
they encamped, and according to the
YYYY
YYYY Is
God
our
who
chose Jerusalem.
Again, bound and held art thou, (4) evil Spirit, and mighty Lilith, that thou appear not to Berik-Yahbeh bar Mame and this Ispandarmed bath
H.
day nor by night, nor at any evening or morning, nor at any time whatsoever, nor at any seasons whatsoever. But flee (6) from their presence and take thy divorce and thy separation and thy writ .dora, (5) neither by
of dismissal. their wives
[I
have divorced]
thee, [even as
and return not (to them).
(7,
demons
write] divorces for
8)
COMMENTARY This charm, against the
from the Scriptures. still
The
evil Lilith, is
first is
introduced by three quotations
the opening sentence of the
Shema, which
remains the contents of the Mezuzoth, or house phylacteries of the (209)
UNIVERSITY MUSEUM.
210
The
Jews.
BABYLONIAN SECTION.
other two have occurred in previous texts
ately the last
two
lines
circle at the
:
Unfortun-
5-.
to be read.
I
have
bottom of the bowl appear words, some of which are forms Names n\ in\ n*ON; also niS'K (?) and inW(?)
for mrtv
i. "":
see 5
In the segments of the
merely reproduced here the evident characters. of the divine
;
are too broken and obscure
forms as IT and VI,
Cf. the
scribal abbreviation, " or
common
w
also such
;
Schwab O.
in
ne'D 13: for T3, as in No. 5.
it is
2:
cf.
3.
3irt:
4.
rP3 irons: there is
i.
remarkable enough.
no doubt as to the reading of this name and The second and divine component of the name
which was an ordinary [n']3i3, [iTjam, or [rp]3'i3, has been expanded so as to give the awful pronunciation of the Ineffable Name. We cannot suppose that the name was thus ordinarily spelt or pronounced, but the scribe has taken client's
tion ff.),
name.
WE}
upon himself to give this interpretation ( Here then is a clear survival of the ancient magical it
and use of the personal name
(cf. Heitmiiller,
as also of the pronunciation of the
name
"Im Namen
itself.
It
may
of his
significa-
Jesu," 159
be retorted
would hardly be used to represent e, and that the original pronunciation was Yahwe, not c (see Arnold's valuable discussion, JBL, that
rv
xxiv, 152).
The
latter thesis is right,
but
think that the tradition repre-
I
sented here connects with the Hellenistic magic, in which, la?
forms,
among
various
occurs several times (Deissmann, Bibelstudien, 7),* although
have not found a case of appears as a surrogate
la/3?.
for the
Further, in the
I
Talmud (Sank. 56a) nov
Name, which Dietrich,
ZATW,
iv,
27,
would vocalize as Yose.
Blau (Zauberwesen, 131) objects to e, but adduces from the Mishna, Sukk. 453, the surrogate which he identifies with the
W
Greek magical term be further proof for
=
-e,
we have
plural -e
25
:
5,
1
^v (citing Paris Pap. i
in the current
This would
1896, 2746).
As
magical pronunciation.
for
rv-
not only the masc. pron. suffix for a parallel but also the
represented in the same
and
11.
also the proper
name
way
in
some of our
H'31T 31
:
texts,
e.
g.
9:
2.
Also on an Abraxas gem, see Diet, de I'archevlogie chretienne,
i,
141.
6,
12:
i,
J. A.
I
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
211
can find no other interpretation of this unique name-form.
A
note
upon it was published in the Museum Journal of the University, 1910 no. 2, which called forth some private criticisms from scholars (along with but no better explanation has been offered. assents), (Is there a possible explanation in the ivan
my 16,
11
noticed to 7: 8?).
In the
first
amulet in
paper "Some Early Amulets from Palestine," JAOS, 1911, 272, line rrarr is apparently to be read for the divine Name, a proof of western
connections for the present form.
TOVUBTK: 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,
its
correct
Ahuramazda) being given
by G. Hoffmann, "Ausziige aus syrischen Acten," Abhandlungen f. d. Kundc d. Morgenlandes, 1880, 128; see also Justi, p. 308. For the mother's name Prof.
Kent suggests
Personennamen,
to
112.
8. SJtD'E'S: cf. 2:
5.
me
comparison with
'Epu66upo(, see
Fick,
Griech.
No. 27
IKTP
na (3)
Kim
IDT
16041)
'arm san
SOK xji"TN
N^PBI TIBPIP S^IST
'naip r6ia
rpSnK KjnKi N'os?
(CBS
>DN
(4)
nnxiox
(2)
snvvj 'noipa
fei KUT KDantn
xnan tssa w!>ni
ns
^an
B>ia5>
(5)
DTD
DNT pr6 nna nno 'san^vaai 'Ba 'KJDS pna (6) n^wa X^D'^S Kin '31 jn'sj SHB'P u nnjnr'K n3 "INT'I' ws 'nn (7) .pab
ITS twisn
am }iai> Kan NSr&o ia
11
pai>
-\irr SJK
JB!>I
Kn^Wa .
.
.
HHU
porn
IID
Ti* l>i
nain
KJS^'K sjsa na IIITD KJK
'ina
n^a
(11)
pjron ay-pa
(9)
jn'n-i xnoinKi
to
wnKt^'a 'nni sj^tx
HBIB HBID
am
'VT
tj'aa'B^n
nn'a n'a (8) prvon
am wjn inn^T smnj Nno^ pa'to wn
^B'D miny
toi
pna rvws n^tw in^nt'K ia ixnn
m'D m^D
DVTO
pa'p la nnsap^: nnKinD'sa
1
ono
(10)
KJK
nan nanaa
COMMENTARY After the introductory appeal, "In thy name, etc.,
the inscription for lines
2b-n
portion does not need translation
is
There are a few
I
1.
9,
salvations,"
No.
2.
This
The remaining lines, can make out but few connected
and commentary. I
do not present them. between the parallel texts, this one The most considerable variation in text is
slight differences
being probably more correct. in
Lord of
practically identical with
13-24, are so mutilated or obscure, that
passages in them, and hence
O
where the sorcerer says that he laid the ban upon Hermon; cf. my 6. The same Yezidad bar Izdanduch and his wife Merduch
note to 2:
bath Banai, appear in No.
7.
There they are the subjects of the charm, own name. Cf. the mutual character
here Yezidad operates magic in his
of the charm in No.
2.
In
1.
8 the wife also takes up the exorcism.
(212)
No. 28 (CBS 2972)
"an.. num N
npn KYI (4) .....
..... n
by luno-iEn
..... KiD'pi
"m pnmp
n'3^i>
'nb'K
aawji
po PPDB
.....
pox ^TSOJ
(3)
snorn
.....
mi
[i]iru'
.
ntny
.
.
.
.....
(5)
na^n
nn
na.
inn
aanB3i
(2)
XETX "in rp^oaae'i ..... n^a wnwi jSbtio iva^a
"in
tn^ntf^n ny nana in 5>
no
moc"!' soa JOTO nsnxi K'D2>
^TO
paw
sn^ri-inKi }-in
na] nnx nnn
['j
^y
K^>
.
[.
pxnn xnorn
proven
i'V
.TIJK]
mm
n i>na
^i
nxmti'
not^m nax^a 5>s^onn
TRANSLATION In thy name, the account of
O
Lord of heaven and
Anur
.
.
.
earth.
Appointed
this
is
burn (2) after Ahath bath Nebazak.
Amen.
Everlasting presses which have only been pressed upon (?)
man
bowl to
bar Parkoi, that he be inflamed and kindled and
..... a
(3) Take
hrk, and hot herbs ( ?) which they call sunwort ( ?), mtlln and peppers ..... them and the rites of love which thou (?) hast sprinkled upon ..... (4) She shall sprinkle them upon this Anur in his heart.
.
b. P. until that
and
in lust
he be inflamed and burn after Ahath
and
charm .....
of the angel Rahmiel and in the
the gods, the lords of
all
name of
the mysteries.
his
.
.
N ...............
in the mysteries of love, in order that
take pieces from his heart and the
name
b.
.....
name
.....
(5)
(
?)
.
In the
Dlibat the passionate, .....
Amen, Amen,
.....
COMMENTARY
A
love-charm
esting bowl.
It
such
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
UNIVERSITY MUSEUM.
214
read more than
can now,
I
as the text
is
was
as, since it
The lacunae
cracked and then repaired.
So far
BABYLONIAN SECTION.
image
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
to be formally
n. b.
his
Zauber-
For
we have mere
Cant. 7: 14) without any
ff.,
Jewish use, see the numerous ''Folk of Mossoul," PSBA, 1906-7. Lore Thompson,
note as to magical manipulation. philtres prescribed in
from the
knowledge of
in
In the Old Testament
references to this aphrodisiac (Gen. 30: 14
is
this
the recitation of Bible verses over the love-
apple, p. 52, n. 2 (with literature).
it
and on
pronounced.
Blau has collected the Talmudic material on philtres
But
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.
crum
in his hands, the
classical
later
and Hellenistic
field
we have most
that
amatory magic, and the connections of the present text Of course Theocritus's second Idyll comes
this
are found in that direction. to mind, in
which the love-lorn maiden
with adjurations of Hecate.
fire
For
casts the various philtres into the
this classical field I
may
monograph of O. Hirschfeld, DC incantamentis
et
apud Graecos Romanesque
see p. 42
(Ratisbon,
1863)
;
refer to the
devinctionibus amatoriix 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
in
xxxvi,
p.
1.
Papyrus 2622 ff., xli,
of these charms
1
that inscribed on a lead plate found at
First edited
by Maspero,
it
has been since frequently published:
Wiinsch, CIA, App. continens defi.vionum
ionum
Hadrumetum,
buried in a necropolis, just as our bowl was buried in the
N. Africa, earth.
is
tabellae, no. 271
271; Blau, op.
cit.
;
tabellas, p. xvii
Deissmann, Bibelstudien, 21,
96; Wiinsch, Ant. Fluchtafeln, no.
5.
;
Audollent, Defix-
and Bible Studies, merit
It is Blau's
have specially pointed out the Jewish connection of this text. between this Hellenistic charm and our bowl we find an almost
to
1
I
may add now
Bleitafeln,"
e. g.
Wessely, Vienna Denkschriften hist.-phil. Class, But the most graceful and famous 52, 1. 976 ff.
in
Now, literal
Aegypten auf
zwei
Sitzungsberichte of the Heidelberg Academy, phil.-hist. Class,
1910,
F. Boll, "Griechischer
Liebeszauber
aus
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
215
correspondence in the trinity of terms for the passion adjured in the lover. With our invocation that the man "be enflamed and kindled and burn after" the
compare the longing of the Greek maiden Domitiana that
girl,
her lover come
cpuvra
technical formula Sely
May X
:
come
ev
compare
do naught
Ti)
.iq.Kal
4 there
1.
1.
With
this
n-%r/poopovaa
or
probably
Wes-
ayavaaa. arepyovaa
an echo of Domitiana's wish that he while the formula "to the name,"
indicate
2,
rbv Stlva
;
1.
i,
Greek connections.
how much Grecian, the Hadrumetum tablet is, it Our text shows manifest ties with the love-magic
Jewish,
to determine.
is difficult
irp6<; fie
is
epori Kal emdv/iia,
and the use of "heart,"
How much
fiaiv&fievav f}aaavi{6/ievov
the second of the charms cited above by
until e%&ai>oa
Also in our
K. r. \.
e/tt,
or epovra
repetitions like those in our texts.
aypwvovvTa
ip. fiaa.
Paaavi^6/ievov !
fiiievov
of the Hellenistic world and
the eastern representative of the philtres
is
of which the North African text
is
The
the most notable western example.
Greek rather than Semitic; but the fame of Jewish magic appears to have made its solemn formulas eligible for the spirit of both these texts
Our
desires of passion.
For
the
of
whom
253
p.
should
:
it
is
to
be noticed,
is
not at
all
Jewish
in
original type than the African charm.
our
text
Magie
Doutte,
by
1908,
man
a
with
of
praxis
cited
Algiers,
text,
more simple
religion, is of
charm
is
et
the
Moorish
love-
dans I'Afrique du Nord,
religion
"A woman who
procure
a
may compare
I
wishes
to
materials
following
she has never eaten: coriander, caraway,
gum
gain
from
the
love
neighbors
of terebinth, lime,
cummin, verdegris, myrrh, some blood of an animal whose throat has been On a dark night she cut, and a piece of a broom hailing from a cemetery. is
go into the country with a lighted brazier and throw these different one after another into the fire speaking these words O coriander,
to
articles
:
bring him
mad
!
O
caraway, bring him wandering without success
mastic, raise in his heart anguish
wakeful
in
kindle the
O
disquietude! fire
O
of his heart!
and
tears
my
i
and
.
O
!
O
white lime, make his heart
cummin, bring him possessed! O verdegris, O myrrh, make him spend a frightful night!
blood of the victim, lead him panting! side."
!
O
cemetery broom, bring him to
Etc.
rpoe"i>
=
TO
avofia,
and see Heitmuller, "Im
his definition of the phrase as indicating "die
Namen
Jesu," 95 ff., an eine Person Zueignung
UNIVERSITY MUSEUM.
216
BABYLONIAN SECTION.
Namens"
unter irgend welchem Gebrauch ihres
As he
100-110).
Septuagintal.
Kbj? '^33:
2.
noun
the
a
shows,
Cf. also Bohmer,
moulded
( &5>33,
not
is
"Im Namen,"
biblische
at length, pp.
Semitic or even 4.
For the words without any certain sense. sobx might be read, the reference could be to
I translate
see to 7:
'3
Das
and
(p. 107,
the usage before us
If
i.
"press")
the lover.
representing
figure
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. (with the possible exception of the times with a
woman
as
is
Hebrew phrase
P. 17 he quotes a Spanish Arabic poet
wounded 3.
to the heart, but the
translate the ppl.
I
metaphor
PDJ,
37
bj?
131, used five
See Andry, Le coeur,
the object).
Greek idea of the heart as the amatory organ, use.
a Greek usage, not Semitic
is
15
p.
who
ff.,
5,
for the
for the late Semitic
speaks gallantly of being
that of a mortal wound."
as also
1.
5,
as imperatives; cf.
clue
is
given by K"ii3 (tr-
j'pDB
Rabbinic and Syriac usage. Ol fin:
=
this
list
of aphrodisiacs the
ending, as in Mandaic), which
pi.
col.
to
2303)
;
its
is
the piper candidus
pungency was evidently regarded
Then
and symbolism.
(Payne Smith,
as possessing erotic
Tin, if the reading be correct,
and
smnns
power
are to be
mn, "burn." st^CW 'JJy doubtless lies in the same circle of ideas. May }?7t2 be mushrooms? contain these words. The not does Aramdische Loew's Pflanzennamen
way from
explained in the same
"rites of love" are the
4. nsmtT:
I
their roots,
Tin,
magical practices.
compare Syriac snun'tr (sub
nitr).
"boldness, lascivious-
ness"; the ending d'a for ayaf
n'3^ fD rpoa
5.
phrase
is
:
'Si
a noun, or
better
a
ppl.
like p3D3,
1.
3.
The
simplest interpreted as a reference to the lady's slowly tearing to
of pieces the facsimile of her lover's heart, with the intent that he perish love
1
;
cf again Theocritus's second Idyll. .
Cf. the phrase quoted in Lane's Dictionary, 782: "she has overturned
and torn
my
midriff."
my
heart
J. A.
:
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
the lover's
name
is
217
For the angel Rahmiel
to be pronounced.
see to No. 13.
m'Vi
:
one of the Mandaic forms of Dilbat, a name of the Babylonian
For the Mandaic forms, Hesychius as AeAe^ar, and in Bar Venus.
Ishtar, especially in her stellar capacity as
see Brandt,
Mand.
Bahlul as m^t."
Schr., 45, 85
For
;
also in
this form, see Noldeke,,
Babylonian use see Jensen, Kosmologie,
ZA, The
Jastrow, priate.
1908, 155. epithet
As
Winy
18,
Mand. Gram. and the
latest discussion
the goddess of love her patronage (cf.
recalls
38: 7)
For the
25.
is
appro-
the Babylonian ezzu, a
frequent epithet of gods, while Ishtar especially appears as the
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, HI, 41, Noldeke, denied by
W.
the morning-star, Lagrange,
tudes,'
135
and TymnET; (Lidzbarski, Handbuch, 347 *
So
ZDMG,
R. Smith, Rel. Sent., 57).
xli,
cf.
the
f.).
also to be explained neVi in Schwab, Vocab., 403.
The
al-'uzza,
710, the identification
The Edessene ;
by
Pty
was
originally
Aramaic names
KTjnnc>y
No. 29 (CBS 16055) mTi PPST
na K"jsnob
ie>sa
ID
na
itrtn
nnu
[c^sno
(3)
D
(5)
irpi
ID rua ID nj^o (6)
ayro
.
mm
msav
^rxp psw
a
(2)
'DIDI
n^ia
sjT'ji
Kjo'poi Kjyatroi
n'ns nt^s n^nx (11) D'pne'i'
'Pntr
woie
n'onm xmoK
Kai sni'K Kin nnaiyS'i mni:n'
i
ni>i
ba
no
mnsnni'i
K^m
ID
Nni>K Kin IDB
mnu
mnua
nt?
so-on
p].mots'
w VPT
ra rp rp ra yo
r.
tpno
sjia[n (10)
pn'&ts'
r
Kian sn:ai sni'aaK
[pa^y] Njyatj'D NanDDsr 'Nia 'B>TTI KTtr ptyB' ia 'sa^m .mninai ^n (8)
nyop
n'ot^a
Nn^^i pa^a pTtfi pe^a pyae
N^B'J 121
m'n
IB>S (4)
ityo
mxav mnn
fenn na B":noi'
jn'xi
nnpjyi ni^ai (7) twitt^a tj"a
KniDs^
]
mo^a
pa^ji
nxivo xai
.....
(12)
TRANSLATION [This bowl
is
name
appointed in the
salvation [and sealing? of Metanis]
sealed (5)
for Metanis b. R.,
for Metanis b. R.
house, from
And bound
an amulet (6) from
her dwelling, are the
all
and the decent
of?] (2)
YHWH
Sebaoth for the
(3) bath Resan
evil
in the
her,
and
(4)
name
from her
Plagues and
YHWH
of
children,
Sebaoth
from her
Demons and
evil
the
and the Necklace-spirits and Menstruation and Tormentors and the Hags of the wild and Impurities and Epilepsy ( ?). evil
We
Lilith
.
whatsoever
adjure you (8)
evil
.
.
thing lodges in the house and
and Darsi the foreigner and Astroba Lili, and the (9) Leprosy, Plague, Stroke, the kindly and names and evil whose all Goblins and Demons, ghostly Shades, Injurers I have mentioned and whose names [I have not] (10) mentioned: I exorcise dwelling of Haliphai bar Sissin
.
.
.
.
.
and adjure and make
name
of
MW,
the great God,
whose throne
fast
of KB, SS,
Mesoah is
his
and bind and make
fast (sic)
MS, BS, KS, KS, BS, name.
He
is
(218)
upon you,
(n) and
in the
I-am-that-I-am,
God, the Lord of
established between the ethers
.
all
his eternity
Salvation,
(world?)
J. A.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
is
established for
in
him and
YHWH
(12) in
He
his service.
and for
219
praise and the faith
his
the great, the mighty God.
is
COMMENTARY
A
charm made out for two
different parties,
and her household, and (2) for several men and These may be lodgers in the woman's house.
The
"foreigner."
tone of piety in the charm
other texts; the incantation praises are dwelt i
is
.
in
upon
is in
the
name
(i)
One
is
of
Metanis
and quarters.
their house
men
the
a
is
superior to that of the
YHWH
of
woman
a
Sebaoth alone, whose
almost liturgical fashion.
The charm appears
Most of
have a double introduction.
to
11.
3,
4
unintelligible.
5. B"JxnD:?
One
is
parallel
|t?Ki:
possibly the father's name, Syriac tE>ta, "prince."
tempted to compare the name of the famous Roxane; the masc.
=
Roxanes
Persian Rosan, Justi,
p.
262.
But the o should be
indicated.
6. riTEOi '3
see above, p. 76.
developed into a distinct species. trrn
7. SDB'3: Syriac kepsa.
13
sba'J
Talmud see
one might think,
:
p
D'^'DJ
Griinbaum
is
a
ZDMG,
was a most common
demon
'3
may
be euphemistic and then have
Cf. the epithet
xnn:
cf.
17:
SOKO 3.
in
1.
9.
'D1B: Syriac KOIND.
the context, of abortion.
in
But
in the
of nervous trouble or epilepsy, Bekor.
xxxi, 332 for
some discussion of the word.
4/j.b
;
Epilepsy
disease in antiquity; n. b. the miracles in the
New
cf. Tambornino, De antiquorum daemonismo, 57: often equivalent to insanity. It has been generally supposed that the Jews were particularly subject to this disease M. Fishberg
Testament, and for the Hellenic world
;
in
The Jews, London and New York,
1911, denies this, but admits the
nervous pathology of the race (chap. xv).
Cf. 16: 8 for another disease
cited in Bekor. 44.
rvmi: alongside of 'T1, Mandaic bowls. 8.
=
'KB'bn PE"E>
:
cf.
Palmyrene
1.
6; the form appears in the Syriac and
'B'bn; for signification, cf.
the Persian
(
?)
names
Sisines,
Knsbnn.
Sisinnios,
Sisoi,
Justi,
303; on the etymology of Sisines see Noldeke, Pers. Studien, 404,
no.
p. i.
UNIVERSITY MUSEUM.
220
names
Cf. the Jewish
and
KB*E>
WtW,
BABYLONIAN SECTION. 348 f. Also mother or father?
Seder ha-Doroth,
ii,
Pognon B (where J'W?) it is the name of the parent KTB> an additional name? Of 'en we learn only that he Also sontaox
demon offspring
Zohar, Eisenmenger, :
... in the
a
Is
foreigner.
evidently a Greek name.
is
9. yJO'K: the
DiDin
is
in
of
Adam
are called DIN
the
"02 'yJ3 in
422.
ii,
for this formation, see Levias,
Bab. Talmud,
975.
For
Grammar
similar
of the Aramaic Idiom
eruptive diseases
named
in
these texts, see p. 93. s6'B
Cf. the
'33: epithet
<^Q, Targ. Cant. 3
The lacuna 10.
At
of the goblins;
at
:
t&B
Rabb.
,
Syr.
tella,
"shadow."
8, etc.
end of the
line is supplied
For the dominance of
by help of 14
sibilants in these
:
6.
magical words
cf. p. 60.
the begining and end of the series are characters enclosed in square
lines.
11.
'3: for
Hebrew
Talmud.
There follows a lapse
into
probably a citation.
D'pnE>
12.
pa, as also in the
:
one of the seven heavens of Kabbalism.
m-Dcnn :
it
is
:
for
rvnmtnn?
strange to find this
true worship in a Jewish text.
word of magical connotation used of
No. 30 TBVtJQ'D'K jo
12
(2)
NTon NIP
(3)
(CBS
tWIJnn KmK 13 jo
KJOND
K-OH Kiri^ nn
m
nm
n
K3'i>
pnn
IG
KT[n]n KJMH
"HI
sn^nosn B"3
Dnsnoi DTim 1DK
pnn
sioin to pB"3
(5)
WV3
BOSKS' jo ^iSB^D n[n]
xti'Di
la
sj'V
W;D
12
KH
KPBP'K
Krrrpr
ID
INT
SIK
KIH
jo
16096)
jo
KJ^y snap: (4)
Sn
IB
.
.
-im
xrv^
snn^pj
xnan KJK^V
Knur son Kin pe"3 ^n nnuixr KID sin
jo
TRANSLATION
Bound and
sealed are the house
and the
of this Ispiza bar Arha,
life
and Yandundisnat bar (2) Ispandarmed, and bath Simkoi, from the Sun and Heat, from the Devil, the Satan, the male Demon (3) the female .
evil
Lilith,
Spirits,
the
impious
.
.
the lilith-Spirit male or
Amulet-spirit,
female; the Eye of man (or) (4) woman; the Eye of contumely; the Eye which looks right into the heart; the mystery which belongs 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
using a
the non-distinction of 1
upright strokes, in the I.
word
and
very individual 1
,
the N
the
script
chirography;
finial is
b.
the D,
which often consists of but two
and the use of one form for internal and
where a
particularly n.
finial
3
except
used.
1DK: for TDK. :
i: 3.
JO,
and
illiterate
is
inscription
certain specified diseases
(UQDS
cf.
the Syriac raB'N (Aspaz)
occurs in
Myhrman,
1.
i,
(221)
to
for the
which
Hebrew I
cite
TJSB'K in
the
Dan.
Babylonian
UNIVERSITY MUSEUM.
222
The
Aspazanda.).
May
it
xrsrs
Persian
'lao'D
so the most likely reading of the name.
XD'31 BDNE>: the first
which also
in the
=
Persian simikos, "silver"; Justi,
word
Mandaic
the
is
is
religion
Mand. Gram.,
Ktrp, see Noldeke,
NT31: an error for sron Cf. the unabashed
rhymes.
Or
sense of
"name"?
is
NJT^b
ftwy
Cf. Ps. 121: 6, 91:
1.
(cf.
spellings
and see
6,
midday
sun,
Samaritan literature to
the
e.
i.
N. T.
cf.
named
produce and 3p3 being used in the
~\31
spirits.
irvevpa fai/iovof.
There follows a
the last two letters are dittography.
:
the
=
3), or intended for assonance with in
there a play on the roots,
fill:
demon of
the
3t2p,
Sun," SD'a
evil genius.
f.
xxxi, 251
KD3'p3.
p. 294.
for "the
spelling
regarded as an 42.
Griinbaum's discussion of the 'Tic
ZDMG,
Mandaic
Greek
SC^KOC in a
Cf.
uncertain.
are
characters
the
:
from the Don,
inscription
1
the biblical Arah, a post-exilic name.
cf.
:
3.
and N'srst^S "steward."
"house,"
is
be an abbreviated form of the latter word? :
2.
BABYLONIAN SECTION.
of
list
various kinds of "evil eye," for which see p. 86. 4. KJK-IDin
twvnDtcn wj>: so the most likely reading;
cf.
Lidz. 4,
end,
WJ?
(?).
"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.
fra is
read
E3
and correct
Kni3t to
The
evidently a repetition of phrases.
C"3
^n
'
i&n
= im
Nnmw with (like the
?; for 1.
e3
5.
VV)
is
personification of the power operating these psychological wonders.
the Rabbinic
mroQoel, Der Aberglaube,
tano twn
At
the
=
icnats'
end of
1.
>obn, 24: 5
i,
80), the
New
JW1
There the Cf.
Testament dwauat.
4.
comes a long
series of characters
which do not
appear to form words. 1
According to Karmsedin's Lexicon, quoted by Payne-Smith under the latter word; in lingua Nabathaea est oecononius et viatorum exceptor, etc. Observe the accompanying name Nrrm.
No. 31 (CBS 9008) rue nrrn (3)
pi"ne
ronjBDK 12 rp2t*n
(5) pviB>2i
pnrc PTDK x-^a
wm nnm
nanJDDK 12 rm&n nnos
ni2'2K"5'
+++++ ++
:m nnui XB2 fe^m
(2)
piojm ponnm
nis naio oyia D ipnainj (7) urnsT DTBO
rpWri
nl>D
PBK PBK SSXSXNN
wm
HJD nt'm roruoDN 12 ^2^t<^
IB
sriDi^ (4)
n~nn^> xosa pi>n
(6)
wn
snsnni' NDND
HK n
(8) nn
fim snnjsi
p-iBJ
ns*
nn^2
(9)
(10) Kni>'m
Knnnij
xnoih Kn^nn nnu
TRANSLATION This bowl
is
designated for the
sealing
(2)
of
the house of this
(Dadbeh bar Asmanducht, (3) that from him and his house
may remove
Tormentor (4) and the Curse and the very evil Dreams. Charmed; fortified and confirmed, (5) corroborated, strengthened and sealed and the
guarded are these bowls for the sealing (6) of the house of b.
A.,
that
they
not lodge
may
NHRBTMW,
Yahihu (7)
YSHN'H,
S,
together (with them). In the
MR'S,
Ah, Ah, Ah, Ahah,
(8)
MRMR, AAAAAAA,
Dahbeh
this
name
'oth Sasbiboth, Astar,
Amen, Amen,
of
Muta. 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,
'31
and
6.
The
8 are the same as those which occur in the center "seals" of
these Syriac bowls. I.
this
JDTO: cf. 8: i,
and see
to 3:
(223)
i.
UNIVERSITY MUSEUM.
224
BABYLONIAN SECTION.
Dadbeh son of Asmanducht appears also in Nos. latter name appears in full Persian form, -ducht. -2.
the
3.
npn
=
npn: see to 4:
\2 and 16.
Here
6.
4. JTiTO: see to 4: 6. 5. pb'no: for 'ne.-SDJo pi>n with reference to the four duplicate bowls.
6. uoriKV
vowels; is
also
cf.
the
a
play
on the Tetragrammaton,
magical
use of
found, Paris Pap.,
1.
the
3019
ff.
with the three primary
seven vowels
in
Greek; there
at/a
No. 32 (CBS 16086) PDYIJSD-'
Kin
(4)
o!>y!n
I
nrn
K 13
roam nnruKii
siia
KEa
sto^n., (3)
tn
xninao njo
(5) Him HTB> pn!>3 i>y trpanm pn^y anai KTHS na KTanon pn^y ana am TQ-msD'R -ia 'um nn^aa n's w p tcivb'3 H-P mn ninx n u ID nin ninsns nonx nura
pnanai [sn]ND-i ion's
pa'5y
won
Kimn T3jn Ktny srpen
nrvrn Kn^rir^ KDKS
(2)
p'S>Di
nrp[a IB]
Rel'y
n=v jinjnai (8) Haobi
to
S.DKI
pa [?!>]
(9)
sn^nni'
D'n[m] TDKI K^anona [p]mp'
TDK am nn (11) n5>o
icwn H'Dip
b
i
aB'
HS-JKI
PCK PCK] Ky nrr
(6)
(7)
Him
xrr^i
Htnn]
[HTB>
[]^in rinmi (10) la
n'ni n'n'n'n'
>
mm nnu
in n
Hc"a Hobni
Knt3ii>i 31
KIIDI njnxi
prunai
H-)T:
nnno* -ican^i
-it33n
(12)
ii
ni
PDK n3n 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
I
that which
ban-writ against
work which has been made (4) Rab Jesus bar Perahia sat and wrote against them, a all the Demons and Devils (5) and Satans and Liliths deposit and sink down, a
and Latbe which are
in the
them a ban-writ which
is
house of Dinoi
b. I.
Again
:
he wrote against
for all time, (6) by the virtue of
'TMDG,
Atatot
Atot, within T( ?), 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
to
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
226
the height
destruction,
and from
(of
and
And charmed
... to bring
that
all
and learned
heaven)
his
in
is
and sealed and countersealed
sealed and countersealed
YHYH, YHYH,
men who
is
is it,
even as ancient runes
evil
fail
YHYHYHYHYH,
Selah.
of Dinoi (11) Sealed and protected are the house and dwelling
from the Tormentor and
to
Again: charmed and
are not ...
this ban-writ by the virtue of
Amen, Amen,
A'.
a ruin
counter-charms,
you forth (9) from the house of Dinoi b. I., house, I have dismissed you by the ban-writ.
(10) and (like) ancient
not,
all
Dreams and
And
the Curse.
and son] (12) from the Tormentor and Curse and Vows and Hallela, Amen. tected be [his wife
b. I.
sealed and pro-
Dreams and
evil
COMMENTARY 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
wife of the client of the present charm.
bowls
is
the same, being
The charms
Perahia,
Now down
who
in
appears
the tradition of the
is
same capacity
the following dictum
for the
all
three
the
evidently in
Nos.
8,
to a
Joshua ben
and
9,
17.
who handed
from the Great Synagogue and he flourished
reference to is
of
one of the several Zugoth or Pairs, ;
Alexander Jannaeus,
The Mishnaic
each one can be
made out
and the following bowl are attributed
the
Law
fortunate
is
cursive than the script of No. 31.
effected in this
Joshua ben Perahia
in the reign of
B. C.
more
in
is
The chirography
master magician, Jesus bar Perahia,
certain
This identity
two bowls, for the lacunae
almost wholly supplied from the other.
except that
and that No. 32 has
in the early part of the first century
him
attributed to
found in Pirke Aboth
is
him "Make unto :
possess thyself of an associate, and judge every
i
:
7,
where
thyself a master,
man on
and
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
B. C.
1
The
W
certain
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
tradition
whose
is
of added interest because
identity with Jesus of
connects Joshua with a
it
Nazareth
227
is
generally recognized."
The passage in Sank. lo;b 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 nxijn ie, 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. him: From Jerusalem the Holy City to thee Alexandria of Egypt, my He (Joshua) arose, and is lodged in thee, and I sit desolate. husband My 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 by aksania the landlady was meant!) are too bleary. He replied to him: Thou knave, thou busiest thyself with such stuff! He brought forth four hundred horns 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 He made a sign to him again presented himself, thinking he would receive him. with his hand, he thought that he had utterly rejected him. He went off and erected a 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 And so it was said: Jesus bewitched and seduced and drove off for repentance. to
message sister:
;
Israel.
It is
came the
of interest that the Jesus of our texts epithet of the Nazarene Jesus with
connected him: K'DKSW", 34:
2,
aurfp
'iricovi;
.
is
given a
whom Is
title
which be-
Talmudic
there
in
this
tradition
magical
reference to Jesus b. Perahia a confusion with Jesus Christ?
We
then in these magical bowls an independent tradition con-
find
cerning an early hero of the Law,
powers, and
1
2
who furthermore was
He was
heaven.
See Schurer,
The anecdote
who
appears as endowed with magic
make
able to
accordingly one of the
GJV
4 ,
i,
the ascent of the soul to
earliest to attain that spiritual
288.
found
=
in Sanhedrin io7b Sota 4/a; cf. Jerusalem Talmud Hagiga, ii, 2, Sank, vi, 8. Dalman, in Laible's Jesus Christus im Talmud?, Appendix, p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack, Jesus, die Haretiker u. d. Christen, 1910, 8, gives the texts from Hagiga, and the is
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. P." cites the Amsterdam and Berlin edition of 1865 for the passage in the criticism of the legend concerning Jesus, see Laible, p. 40 ff., and Strack, ad loc. The Jerusalem Talmud names Juda b. Tabai in place of Joshua (they were contemporaries) and omits mention of Jesus. Cf. Blau, p. 34, for some points of The introduction of Jesus is a sheer anachronism. interpretation.
"Joshua
Sota.
b.
On
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
228
which was the claim of apocalyptists from the author of Enoch See in general Bousset, "Die Himmelreise d. Seele," in Archiv f.
privilege,
down.
iv
Rel-wissenschaft,
Akiba,
I4b
who
Kabbalists
229
f.,
Such a claim
f.
is
made
The Talmudic
ff.,
and
145),
p.
Moses and
for
in Bousset, p. 151
for R. Ishmael
especially
Graetz, Gesch.
cf.
was asserted by
mystical claim
this
v,
231 and
see
;
Joel,
full
Abcrglaube,
tradition has unfortunately not preserved for us
his
apocalyptists and our magic tradition
:
35.
enough of alone
may
preserve a true reminiscence of
and claims.
his personality ri33
ii,
Joshua was possibly one of the good company of
mysticism.
2.
the
references
the mystical side of the early teachers; Akiba could not have been in
for
alone of four friends succeeded in penetrating Paradise, Hagiga
Bousset,
(see
136
(1901),
with masc.
plural
sing,
as in the texts above
suffix,
and
in
Mandaic.
Wi 3.
s.
:
Noldeke, Persische Stndien, 403.
xrm
Oi
trie
:
see to 9
:
i.
I
may now add
ware figures" (of the gods), occurring opera,
1.
13,
24.
Compare
Beitrdge, 147, note k, and
in
the Syriac Ninia, "earthen-
Overbeck, Hphraemi Syri ...
also the Assyrian puru, "bowl," see
KAT,
518: but
my
Zimmern,
etymology contravenes that of
Zimmern. K113J?:
so also in No. 33; elsewhere
Kinin
a duplicated
4.
'3
JW ovf,
:
:
:
the spelling represents the older pronunciation, the Biblical
the Jacobite Yesu, over against the Nestorian
published an elaborate study of conclusion that
it
6.
K3t2i3:
in
whom
JAOS,
The word
I
1911,
referred this 359.
deterrent,"
JNE",
Isii.
He
from
word, has
comes to the
dost,
"hand"
-|-
occurs only here and in No. 33.
see to 9: 7.
The same magical more
it
means "a handwritten
bhira (Sansk.), "terrifying."
see the
in the Syriac.
a preposition appearing in the Rabbinic dialect, not in Syriac.
KTanDl: Prof. Roland G. Kent, to
5.
anay,
form of the pronoun, found
perfect form
reference appears in in 9: 6.
No.
32.
For the practice
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
a unique spelling (occurring also in the parallel, No. 33, along
:
with pjn), for the Syriac hennon.
It
an elder form and
is
pared with the Rabbinic inrK, see Levias, Grammar, 7.
229
-IOJVK: corresponding to both Syriac
is
to be com-
95.
and Rabbinic forms.
1DDJVK: from a denominative verb, arising from the root TDK. PayneSmith,
col.
2181, gives a citation for 1DD,
with which cf.
N^an
ligationis, ib. col. 324.
Also
:
found
also
in 37:
n
and
in L,idzbarski,
Mand. Amulet,
1.
33
Vogue volume). fOpsxb ps'S
34:
vinxit catenis vel compedibus,
ivo, Glossary C. 8.
(de
may
=
be compared snuiDDD, actus
:
for the infinitive, cf. 9:
=
Syriac aikanna; the good Syriac
What
4.
follows
rare in Syriac), are b. P.
8.
once used.
is
not perfectly clear.
meant charms
(i. e.
By
TK
appears in the parallel
the "ancient songs" (NTB>
carmina), such as the master Jesus
But the following clause remains obscure because of the
unintelligible
10.
NEON:
cf.
the Rabbinic
understands as enase, not sense of "men."
WK
inse.
,
The
which Noldeke (Mand. Gram., 182) Syriac rarely uses the plural in the
No. 33
toms
anai
12 yia>"
nrrna rvKi 830^1
m
3'nn
sur^i
Kvtn
wn
p3'
cnnoi
nnnoi n^nn
to
iDan^
nntm nnu
in
n'-nnfi
TDK
nin
NnBiS>i
Kimn TSJH *nny xrii
ID
KTe
1
prt!>3
nna 2in
sji^t^] KSB' nins
NDNOT nnn^x
pjnai
IOPEK!'
(6)
pjnai
[s.psi]
nn
K!'
iDiyn
POK
[n
13
t-
N[y-ii
njinx
(12) 1
!>i3
nna
(7)
tv]nv (8)
xnibni) x^an Kb3'p
(13) sy n^n' n^n
(4)
nanjoos 12 nanxii
-nt:i
N'tenp XPJNI
snia
KIUHDI im^y
i>y
nms
x:wi wot
(2)
TDKI to^sno-n pnip^tr n^n^T
nfP3 nojn'Ji n^nnnij [n]i>D po
pox
KJDDI
16019)
xiunm pn^y
KJV^J u
(9) feTs? HK'nn
^
(3) Kin
(5)
;nons DIKO Q^yh tirunai
(CBS
[21 N!J
(10)
(11) ji'
nTprp
ni>33D to
This inscription
name
of the client,
Nos.
12,
is
practically contained in
who
is
the
same
No.
32, with a
as the one in the
16.
(230)
change in the
Syriac No. 31
and
No. 34 (CBS 9012)
WH
x'ox
5ri
1
":!
ina
rn:ai
rmi nnnjxi nrpai
X2^
12P1 f|im
(3) nnjissrei
1-Xl
XC'IO
KJ^S^I njn^> xnbx naae'sn sn^e sins K'oc
D'nm TDK
iJ3
^wac
(6)
xnsmi
TN (5)
TDK
TDK
NTDK
nT3i xnj3i
po'nn n3T
Jni
nnn:x nn'33
liJ3i
TH
(9)
n
D'nni
xiav !>wn:n
'xo
(8)
xsrpn
'0X2 1
n'nm TDK c'nm TDK p'3 pninn
niosa
N-IID
mn
GTIRl
.(4)
xoxa xjn fora
poinni>
I^DK
Di'2 pc'p KJip'isai J'TDK xn^oai xbrDi xaaia
(7)
n^KT Knitfu nbia so-nm nrjpi
irvm ruva
'2x2 13 trDTin
(2)
x^no ^x^ni
12 it'onin nn^ai
mjan
nn xsfe tio^tjn nnpr^yni i:t 12 pntcn nonna
p3'nm X3i xcnm xe^pn xns 00312x1 H^'KI xcnn3 KJO'nm xanm nsip is njo X30^1 X'DD xip'j?i (10) x-w ^31 xyixi (11)
mox2 ionx
tntri
nn'2 iDjn^i c^nnn^j
xn^m xn^33D D'nnrrni
x&nm
^31
pi^yj xb x^>yoi
pox pox xyixi x^tr
n:o nrni 'DXO 13 (12) it'omn
xnu'SD'Di
X-ITJI xntiibi
3npn
rii>
ni'D
D^I IPBT
xaim xnoim xc"3
Xj'n
xo^m xr6332
xn^33Di ID
(13)
mjsi
Senm
xnop
K^
n^
mn x^otr
5>yi
xmy wo
xiB'ai'
"irp!:T
pym
pnhosi)
jnnm
nj'jpi
,1331
nnnjxi
XIT:I
xnno na
m
n^i3i PITQ xn^D32i xnnctfoi xn^^i xn^33
xi>i
pox
xiriD n3
n3
x^i (14)
TRANSLATION This bowl
is
designated for the sealing of the house of Mihr-hormizd
bar Marrii (2) by power of the virtue of Jesus the healer, by the virtue
Charmed
the dwelling, and the abode (3)
and
the house and the wife and the sons and the daughters of Mihr-hormizd,
who
of
my
mighty
relative.
is
b. M. charmed and sealed (4) even as Moses commanded 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)
UNIVERSITY MUSEUM.
laid
upon the earth and the
trees
BABYLONIAN SECTION.
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
and by the word they are charmed and In the name of (7) Michael the healer and Rofiel the
(zodiacal)
remain in ward.
and Gabriel the servant of the Lord.
reliever,
Charmed and
M. and
signs,
sealed
is all evil
(8) and in his house (and) his
and
his cattle
his property
body of Mihr-hormizd b. wife and his sons and his daughters
that
and
in the
is
by the signet of
in all his dwelling,
Arion son of Zand and by the seal of King Solomon son of David, (9) -by which were sealed the Oppressors and the Latbe. And we have sealed with the seal of El Saddai and Abraxas the mighty lord, and the great seal
with which were sealed heaven and earth and
all
Demons
and
(10)
and Latbe, which contend against him. And a seal is this against Harm and Constraint (?), that they shall not at all enter in. And every Dantkar and Sait and Sara are charmed by the spell of (n) fire and foul Knots
the enchainment of water until the dissolution of heaven and earth.
Amen,
Amen,
Sealed and guarded be the house and wife and sons and
Selah.
property and body of Mihr-hormizd (12)
b.
M., and depart from him the
Injurer and evil Dreams and 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
is
end the charm
of the same order as those immediately preceding.
is
operated for a
woman
At
the
(with a Christian name), presum-
ably the wife of the chief client of the text. I.
twin:
the reading
is
certain,
and the word
in the previous inscriptions, but the formation
error; 'Oinn
A
would be a Pael
is
in
No.
parallel
unique,
inf.
Hormizd son of Mama(i) appears
is
15.
if it
to
xnonn
be not an
-ARAMAIC
MONTGOMERY
J. A.
is
the
INCANTATION TEXTS.
233
same as Mitr-oharmazde, or Mihrhormuz, the name
of the murderer of Chosroes II; see Justi,
p. 216.
SODS: here applied to the sorcerer, but otherwise of God,
2.
or angels,
e.
Michael,
g.
1.
=
KnuaB'O
7.
take to be for 'rnN,
I
down
"my
i,
The
cousin."
n.
in the sorcerer's family, cf. 8:
s3K>o, but of peculiar formation.
a point over N, also in the same
SE>io:
4.
3:
See introduction to notes on No. 32.
"jns (evidently so written)
magical tradition was handed
e. g.
name
35: 6
in
diacritical
for e?
The charm 14
lOp
is
Moses
the effective one used by
a reminiscence of Josh.
narratives. is
is
Noldeke, Mand. Gram., 5.
and indicates
16,
:
Jacob, and '31
a hebraism.
Compare
has fallen in Israel"
it
tVs:
ancient "big" trees;
Isaia's
cf.
Then
v.
following relative clause
is
Jtran
'Ji!>K
,
v.
13.
=
only in Arabic,
found
is
i.
g: 7
:
his
14
word
the magical
e.
noun
is
obscure as
woe upon
Seyame 6.
neo-Syriac,
has sent in
itself is potent.
also the
is
is
the cedars of
Lebanon and the
parallel to the Nnscni X11D of
almost unintelligible.
The
The next word
obscurity of the passage
The
of the form of the legend. the
"nn
meaning some myth concerning denunciation of "everything high and lifted
"withhold, refuse."
The
JD.
to
Is.
against the gods.
in
Yahwe
"a word
root
'
may
1.
jm
in
5. is
I identify
TDK, 17: 6 (possibly, with some critics, also The old tree-myth may have told how the trees flaunted Biblical
Ex.
same verb for laying a ghost, 16: n.
Is.
There may be a reference
and especially
ff.,
;
the reference of the
of the following verb.
up," 2: 5
cf.
153.
n33E>K: of laying a spell; the is
Sea,
But the plural conflation of the two
\o appears to be a confusion for [irvD'O inn
pmin
J'D'J
3
Palmyrene and Rabbinic, not Edessene, but
The Afel
Red
at the
p. 64 for the magical use of such episodes.
See
22.
:
The found
with the
Gen. 49: 21).
their
high tops
be clue to corruption
of pirnox appears to be used as one of
points.
PTDS:
n. b. position
xnpiaa a reference see the discussion on 4: :
of the points.
to the 5,
and
myth of cf. Is.
the restraint of the celestial powers
24: 21.
;
UNIVERSITY MUSEUM.
234
BABYLONIAN SECTION.
nvrtO: a unique epithet for Raphael.
7.
K?~I, and, agreeably to the etymology of
applied to Gabriel, the participle
Baba Bathra 16
Cf.
sick.
man
the sick
Raphael and
parallel to the epithet
used in the sense "to relieve,"
is
STXp ^TK NDV ^TK; "when
b,
the day
sc. is
the
high,
In the Syriac the Pael came to be used in the
relieved."
is
a pau'el formation from
It is
sense of "saving," see Payne-Smith, col. 903. 'XT iTDj? i,
b'waJ
and Rev. 19:
FITS:
8.
Gabriel
is
calls
Mandaic form.
An
127.
125,
;
cf.
Luke
himself oiwwaof with the
Several phylacteries for cattle are given in
Pradel's collection of Graeco-Italian charms pp.
messenger of Deity
especially the
where the angel who
be Gabriel.
may
apocalyptist
:
10,
;
e.
18
g. p.
and references,
exorcism against the "seven accursed brothers" (the attack and devour the blood of the cattle, is given
Babylonian Seven) who
According to the Babylonian magic the
in Gollancz's Syriac charms, p. 87.
Spirits "smite both
Seven
The mediaeval
oxen and sheep" (Thompson, Sem. Magic, the 'hexing' of
belief in
i,
33).
among
the
also in No. 19: 13, 17,
and
cattle
still
flourishes
Pennsylvania Germans. 13
13T
the
Ji'iX
:
KBCrjf:
9.
a
name appears
this sorcerer's
two passages help mutually
new
to identify the words.
species of demons, "the oppressors," ppl. of a
common
Syriac root. 10.
Knp'j?
(or
'B
?)
:
"Knots,"
i.
of magical power.
e.
The word
cor-
responds to the Arabic 'ukdat. N'DD:
Etpa. of
:
:
Gram.,
has usurped the radical
'
Noldeke, Syr. Gram.,
probably metaplastic for
24
(n. b. the
equivalence of
ugliness or
'3^ and
some more
parallel
with the Assyrian kamtu, "misery" to
"compress"
.
51,
Mand.
looks.
xnop must also mean some kind of malady, and may be
which
contortion.
b.
Mandaic). The malady. Cf. the charms
specific
identified is
33
by, as in
'p
Greek magical papyri for obtaining good
The
Tty
for the prosthetic vowel see Noldeke, Syr. Gram.,
word may mean in the
KTJ?,
cf.
;
be
(with
connected
with
dissimilation
the
(
Muss-Arnolt, Diet. 366),
Hebrew and Aramaic
of the dental)
;
root tsop,
probably some form of
-ARAMAIC
'
the
word
first
me' la,
me"ela
(=
plus a
INCANTATION TEXTS.
MONTGOMERY
J. A.
from
evidently an absolute infinitive
is
final a,
Noldeke offers a Mandaic instance, Mand. Gram., 250,
KOp'D.
In the form
appears
;
npm
B'tri
Kre
the tre>of the
Rabbinic
K1K>,
bai
all
:
to Is. 28:
three
"chain, necklace," cf. the magical
tended
"eye-tumor" (ib.,
from
or
=
59),
or the like
damkar.
With
be referred
may
to.
249, ad infra.
ibid.,
The second may be The third may be the
Hebrew serah
(also Aramaic) But diseases are apparently in-
identify tre> with the Syriac Saita,
and
4094),
Kit?
with
the
ne>
Syriac
then be understood aas a formation
may
TpDT
by Noldeke,
"scourge." the
snp:y.
"pierce," of taf'al form,
"ip3,
Gram.,
col.
(Payne-Smith,
4316), "diarrhoea."
line,
words are obscure.
we may
)nyDK above), and
(cf.
cited
= Bit?, 15,
demon";
"prince,
last
to be read) doubling of the second radical
is
the Mandaic form pyvn,
cf.
snB>l
tl!vy3 (if
'
>y,
For this formation with
noun ma'lu).
the
cf.
235
tamkar
tankar root
the
The
(cf. Delitzsch, Ass.
meaning of perforation, cancer
absolute forms are used, as proper
names. K'O jbtTVSl tni3 TIDK: fire and water are potent over demons. J^tTC'
11. is
a
form
collective
Fluchtafeln, no.
in
the
catenis
to be
bound
igneis
in
Wiinsch,
Ant.
7.
NiB'D^ sons?: the
'31
Cf.
-an.
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
Wt
12.
:
cf.
Justi, 361
Asseman,
all
kinds of losses, see
hypocoristicon of
wfjovfievoi farfHjaovrat;
Enoch.
Bahram?
For the
p. 94.
See Noldeke, Pers. Stud., 387
ff.,
ff.
m:
Kino
ovpavol
"loss"; see Jastrow, p. 393, Payne-Smith, col. 1118.
personification of
Tim:
2 Pet. 3: 12:
"Daughter-of-the-Martyrs," a Christian name,
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.
'31
Nnnoe>O: epithets of the Lilith,
"bind" the limbs of her victim
;
who
is
also the Witch,
see No. 42 and p. 78.
who
can
Superior points for
the feminine suffix are used here as also in No. 35. 14. iBirn i: 10;
:
compare
switchings by demons are a
common theme
the Christian hagiological legends.
of magic, see
No. 35 (CBS 16097)
m
(3)
naiTsm
x^iaxni
oi
Kmaji xnonni' KDX3 sun
rhjsni ny:p-n rm-ii rural (2)
SO'DIDI
mx mx
b'WD nDi
xLae* KTB>
KJCDI KIH[I]
(4)
XBOK
DIB>D
(5)
jo
^m
Kno^xi xnnpi
pjxi xnintMD^ scno cy iipsn'K JUKI (6) i^s^nni snt3ii> 5>a
t
fc^mo NT^
IDT
IK iN.K'KJ
.
.
nb ruionnji
mwKa
nn
n^^i
nnu PDK
3
p 5>n Iti]:^! K'opjnsnn HN^D K3
.
(10)
iDjn'm
ni>33s
X'JD Kin
.
.
.
i
p
.
.
.
runew
to
^noia
H^hi (8) S]nan ^snn ^xnon n
(9)
.
IIJNT
Naxbo
sininsi
KK"a
sncibi
K-ITJI
Kntsil'i
KB3 K^ni KH^DDD
jo
pi'n nit^n
Hobv^
DbvL^]
najn^ni '13013 nn (12) non'K2> n^ nnpn
mji
na
(7)
XB>JK
Kiansni
D'nnn'n JD
non^m
i>3
^21
K^m
TCK I^N
p
^a
'now
m
(11)
JD
Kn3>:
n^-iai riT
K!JI
'um
TomJSD^K 12
TRANSLATION Appointed is this bowl for the sealing and guarding (2) of the house and sons and property and body of Maiducht (3) bath Kumboi, that she may be guarded from Demons, Plagues and Devils
and
Satans
and
Invocations
and
ardi
and
Michael
Hithmiel.
and
(4)
Seducers Rites
man; (6) And
they
of
and
and
mankind; and
were
and
the
in
Nuriel
Saltiel
commissioned this
from
and
Diaboli,
Maiducht
any
name of and
along
(5)
arsi,
Mantariel and
with
K.
b.
Vows
Moses
to
from
all
(7) they will guard and affrighting Demons, and from every Curse and Vow of mankind, of men (8) and of women, and of Idol-spirits who (are known) and who are not (known) by name. And in the name of ., Hamariel
wardship,
hostile Devils
.
and
Sariel
commanded (10)
and
(9)
.....
is it in
seal
this
the
of
Yah-Adon-ICamya
name
;
naya,
6,6!
.
Commanded,
of these angels and letters which will guard
Maiducht
b.
K. from everything (236)
evil,
for the ages
MONTGOMERY
J. A.
Amen.
forever,
237
and guarded is Maiducht b. K. from ( 1 1 ) the Dreams and the Curse and the Vow; and charmed
Sealed
Tormentor and the
ARAMAIC INCANTATION TEXTS.
evil
and Ban-spirit who thwarts her not approach Maiducht (12) b. K.
Tormentor and
foot; and
may it And guarded
Lilith
in
her hand and
be the house and wife and son and property of Dinoi
son of Ispandarmed from the Tormentor and and the Vow. Amen.
Dreams and
evil
the Curse
COMMENTARY Largely a replica of No. 34. of No. 33, 1.
who
is
smt33(b)
:
noun of
made out
It is
himself given a
little
for the wife of the client
space at the end.
intensive formation; cf. the
charm
cif
Qpovpqatv,
Reitzenstein, Poim. 292.
rDWNO:
2.
for the the
first
element
Mai
see Justi, p. 187.
The name
also appears in the unpublished No. 16093. 3.
'13D13
cf. Ku^awf, Kv/3o(, Kop,3aQif
:
4. NO'OID: (a plural-point to be connected spirits,"
ff.,
a
as
and the
n!n3irn:
165.
not visible) a peculiar formation, evidently
with the theme DID, KDD, "go astray"
Pi'lel
Trvevftaaiv Tr^.dvoif Kal SiSaaKahiau; Saipoviuv
some of the characters are
ficiently clear.
It
The form may be
ttnnp: evidently the
same
Of
col.
as the
diabolic arts
For the assonance,
the same; see p. 99.
I
Tin. 4.
uncertain, but the
I.
word
is
suf-
868.
common simp.
Saltiel.
Notice the distinction
and human machinations.
see 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
of
Cf. 2 Ki, 22:
appears in Syriac only (in the singular in -6s) in the
made here between
a
hence "seducing
participle, with rejection of prefix.
Arabic lexicons; see Payne-Smith,
5.
Justi, p.
corresponding to the words before and after.
explained 19
is
,
is listed by Schwab as These were Moses' guardian angels, and so can be
effective for the present client.
No. 36 (CBS 2933) rna -a
ann
Tn
xni'itop
vntj> toE'D]
toi sntj^a Kirn
m
(2)
^ arv xjm (5)
jv:n2o snpnoi jinnno'si tinnno'K^
^n]
(7)
xja
KHIPJ
(IK
'mp
.
.
ID "OPI PIE Pia
r-ni nraa
(4)
.
.
.
.m
^
Spoin K^OPT unipun hb
1
5>i3Ki
.
.
.
.
j^m prrmp ID pis Nnn ^PEK nm ^ an NOBH
nt5"a
.
.
jorp
KDN^D
(6)
ji'n^T
'onp ID Pia
'KWR
i
sno
iirbw i^y B"DB> (3)
n^y b'i&n Kb'n
5>y
n^'i
>... [D]K3 tun
-psi-ins
.
.
x^n n'al>
5"tKi ni>D
ND^DJ
sonn KJH
PDN pc[]
to
(8)
TRANSLATION .
.
.
designated
this
is
lord
Moon)
(3)
Sames
..... and Nirig (Nergal) spirit,
(5) in the
womb
whom
may come
turned away ... (2) of that Murderess,
has charged
Go from
depart from before
me
(4) has given
me power
the
Strangler,
they
call
.
.
.
against thee, Sin (the
commanded me, Nannai has
Go from
said to me,
and
to go against the evil
who
kills
the
young
the presence of these holy angels (6) that
to birth to their mothers
Because he has given Spirit.
.
of their mothers, and they are called "Slayer," and their
fathers "Destroyer."
sons
.
Sun)
(the
has sent me, Bel has
against Dodib,
.
Go away, go away, and
daughter of Murderess.
The
bowl
me
and
name by which
a
the presence of (7)
little
children to their fathers.
I shall
[these angels]
drive thee forth, Evil
and depart from
this
moreover drink engraved seal, and go to the bridal chamber and eat. a libation and [depart from daughter of ]-izduch and her .... (8) .
.
Amen, Amen,
.
.
.
.
.
;
.
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 oi
motherhood
;
the evil spirit
is
invited to
(238)
go to the bridal chamber and there
J. A.
partake of a certain food and drink, which
some way
demon which haunted
of this
full
enamored man,
ff .
i
iii,
who
witch
lilith
Afo/M-series,
who
deities, the lord
bride.
Magic
love." is
love
the
robs
Looking She looks on the man and takes away
other feature of interest
pagan
at
in the
is
of
the
her he feels her
his love
;
she looks
Cf. Nos. 13, 28.
charm
that the
is
given as though from
Sames, Sin, Bel, Nannai, and Nirig, the an-
All these except Nannai survived as evil spirits,
cient Nergal.
of the seven planets
in
charm Raphael performed
chamber of Tobias's
"The witch
:
would
badly obscured, but enough
destroys love; for an early instance, cf. the
on the maid and takes away her
the old
the
is
the
to be presumed,
of the enamored maid.
...
lascivious charm.
The
it is
incapacitate his powers; the text
survives to recall the book of Tobit and against the
239
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
the spirits
Mandaic
religion (see Norberg, Onom., s. vv.), but the present charm confesses their benevolent power and is also without any Mandaic trace. (This more antique aspect of these deities appears in the early Mandaic amulet published by Lidzbarski, in the de Vogue volume,
where, It is
1.
a
247
relic
ff.,
"Samis, Bel, Nirig and
is
given in the form of an oracle from these deities
according to ancient magical use the
and
;
For these Syrian
see p. 100.
given by Jacob of Sarug, edited by Martin,
list
strengthened him.")
of the religion which survived to a comparatively late date in
The charm
Harran.
Kewan have
in general for the material
Chwolson,
d.
Ssabier
deities
see
ZDMG, u. d.
xxix, 110131, Ssabismus (1856).
For the use made by the Harranian pagans of "magic, conjurations, knots, figures, amulets," etc., see Chwolson's extract from the Fihrist, ibid., ii, 21
;
for their use of oracles, p. 19. 1.
TanriN: n for n, see
2.
For the demon's
2 r.,
f.
p. 23,
rw 1.
nno:
15, ed.
6.
artificial
in the
names, see
Mandaic '3HK
Peterman;
for
Ki'D: 3 is more likely than i, and we The Mandaic has both J'D and NTD.
'3: a dialectic
names
('3,
no. 869;
TD,
and
form of
b'3
the epithet of the Sun,
Mandaic
e. g.
Ginza
'i^DNB>.
obtain a form of Sin in the Syriac.
(Mandaic).
3), see Lidzbarski,
in Syriac the deity
is
C"OB>, cf.
p. 77.
For analogies
in
neo- Punic
Handbuch, 289; CIS, Inscr. phoen., Beducht (Bel's or Beltis's, daughter), see
UNIVERSITY MUSEUM.
240
discussion
G.
in
Hoffmann,
:
aus syrischen
Ausziige
Martyrer (Leipzig, 1880), 151 'X33
BABYLONIAN SECTION.
Nanna
the ancient Babylonian goddess
Babyloniens
u.
Assyriens
i,
76
Akten persischer
ff.
(see Jastrow, Religion
See
252, 266), daughter of Sin.
ff.,
at length
for the later character of this deity G.
Hoffmann, Auszuge, 130 ff., 151 ff. Lexicon, s. v. "Nana"). She combined both
(for later literature, Roscher's
Venus- and Diana-like
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,
where as the verb shows, he is In his history the moon god has vacillated between the two masculine. while in later religion the moon's character has generally been and genders, denned as female, nevertheless see
androgynous;
Harranian religion the moon was
the
in
by Chwolson
excursus
the
(Hence the Latin writers express
this
in
his
Mesopotamian
Ssabier,
deity
i,
399
ff.
It
by Lunus.)
be noticed that in the reference to Antiochos Epiphanes' raid upon the
may
temple of Novomc
Mac.
2
in
i
:
15, there is
13,
found in the Alexandrine
Codex the masculine variant Nava
Tin
:
the
name
is
obscure,
probably equivalent to srano, 37:
10,
q. v.
KJTpun: the normal feminine
same in
evil spirit,
formation, as against xr6iop.
.of this
The
xnpun XDK, "Strangling Mother" (of babes) appears twice (in Actes of the
Gollancz's Syriac charms, pp. 81, 83
And
Orientalists, sect. 4).
the like epithet
is
found
in
nth Congr.
of
the Greek amulet
published by Reitzenstein, Poimandres, 298, for Baskania, the Lilith-witch,
who
is
AiijUop^E,
tMvTUf
charged with the same murderous functions i'i
eKtpxofiivii
ra fUKpa vatSia,
eirt
avra Kal Ttfavruoiv.
And there
jjrtf
demoniac maladies
the
cf.
:
opu'^u a?,
-
trpayyaUa
oiSripav Kal aiipeif ra Traiiia
icai
follow immediately "the names of the holy
angels," just as these are referred to in "L-rpayyakia
X
i%ei;
e 'P a
See notes on No. 42. With ^myaUuv and umSowiKTpia cited by
1.
5.
Roscher, Ephialtes, 55, yQ. jtpijvr
=
Kpvn
01 K'ipnoi line is that the
who
:
37:
10, kfPVi 18: 6,
Mandaic form of the
with assimilation of the dental to
fern. pi.
The
p.
best interpretation of the
mischief wrought to the embryo was charged to the parents
so gained the
ill-
fame of
infanticfdes.
Cf. Ginza
ii,
98
(ed.
Norberg)
:
MONTGOMERY
J. A.
ARAMAIC INCANTATION TEXTS.
"hence have arisen the abortive ones
The
foetus." 5
.
6.
abortions and destroy the
epithets are in the singular, being used distributively.
|Ol6e p^ n
:
"come
fvru:
who make
241
i-
e
the deities mentioned above
-
is
see above pp. 97, 99.
Cf. Rabbinic Nn"n, "midwife," and the
to the birth."
Syriac Afel used of the function of midwives, arv KOCH: the antecedent
;
uncertain
;
e. g.
Peshitto to Ex.
i
:
16.
probably the charm has been ab-
breviated. 7.
KS'OJ: for NB^J
xW>n rvaS ^tx the :
?
-n
chamber, or the nuptials like the
:
ical
common
in general.
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
her.
the Syriac n'kaya, "libation."
:
'31
the
8.
preceding imperative to the
to the wedding,
name
n:
Cf.
"HIP
the spelling represents the Syriac fern. impr. .
.
.
.
:
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)
nrm[i rm] nnrux nnsipow nn[<3i] ...
nm3
(4)
Q[']n[n]
KJK pin srr3T stx
.
.
Kin .
.
pnmi .
B>3i .
.
.3.
p5nN .3
.
1>
i>yi
.
(10) .
.
.
.
(8)
... .
.
sobtJ'
.
.
.
(9)
DI
ni>
itenn S
bia
ao nnx
.
IE [to]
n KH^XT nn^o
bsn
KnSno's
^3POT K^MHO
^>yi
K^DIH
pa!)
.
.
.
p^Dpi pb'p ftionp scanni K
xnn Kpn^oi Nntr
Nipmo
sat K!>B> SIITDI snap 1 :
i>yi
[N]T>K'
(7)
wn
pi mi niri['sn inai] (3) ...
xn^Jao
.
.
ni>
sio-nfr sniD]}6 NDNS
pap K[']D ni K^DC-
[^yi
.
.
svi .
b
...
5>ia
''INI
KVaty NcJn'BT ni^y
[n]3 ^nsti>
.
(6)
xns'pn xn^i'
pnx NMn xax^o
.
(5) KJ?[-IN ni]
.
nnansn
5>jn
.
(2)
i"
ni3N tnprpo
Kji Kin sin!'.
smno's
joi
xnbs
N-I3H
jo
so^
.(11)
.
.
TRANSLATION this
is
Designated
bowl for the [salvation and] healing (2) of the house
and threshold, the wife, [the sons and] daughters, the cattle, (3) [and all conthat] is his, and whatsoever shall belong to Zaroi son of ... (4) .
.
.
firmed by the virtue of the word of God, the Mystery of heaven and the
Mystery of the assembled waters and the Mystery of earth, (5) 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
...
all
the
Demons
all .
.
.
(6)
?)
.
.
.
the Legions and the Amulet(7)
.
.
declare unto you, which receiving
I
... of this
.
and .
.
all
Liliths.
mighty
the mysteries of
.
wrath coming against him and with sabres and sword standing before him and ready to kill him. (9) ... against the word heard (?). Angels
He
in
and quaffing, (10) [a slayer of ?] children is he, and Master named ..... is he, and Jinn ( ?) named. Peace your father ... ( 1 1 ) ... Peace from the male Gods and sits in
the house, eating and devouring, drinking
.
.
.
;
.
from the female is
set in the fire
.
.
Ishtars. .
.
And
victorious peace
.
(242)
is set in
.
.
.
,
and destruction
MONTGOMERY
J. A.
A
243
COMMENTARY much of the inscription illegible. It is of God the Mystery of heaven, water and earth,
badly mutilated bowl with
pagan origin it
ARAMAIC INCANTATION TEXTS.
name
in the
;
of
The expression
concludes with a pax vobiscum from the gods.
peace,"
II, recalls the standing
1.
"victorious
Mandaic doxology, "Life is victorious," and may be from the same source. The
the threefold division of the universe
charm
against a murderous house spirit and
is
demon
here the
is
masculine and
The quarterings of
of his victims.
letters of the Tetragrammaton I
K3DV1
.
''lit
3.
also in
cf.
:
Pognon
name
Zaroes,
in part parallel to
the
native
Syriac lexicographers,
See Noldeke, Syr. Gram., 127.
B.
of a Magian, and Zaroi, in Firdausi;the
Brandt, Mand. Rel., 47.
For
his following epithet as the
who
earth, cf. "the Great Mystery,"
descent to
For the
Ginza
hell,
r.,
p. 140, ed.
}'3p K'D cf. Gen.
i
01 KOSJJVD:
8.
SON^D VKi: either or
Mystery of heaven
the helper of Hibil-Ziwa in his
Petermann see Brandt, Mand. Schr., ;
1.
5.
in appositional sense, KtK"i
used
like
:
sent the carousing of the
T3D appears
cf.
who
p.
are called
demon over
descriptions were
in
The
following ppls. repre-
the flesh and blood of
his
victims.
themselves regarded as prophylactic.
denominative verb from a noun in
to be
form, 'elawe, but
plur.
CU3, "his sons."
for Ky'OE>: the incantation heard?
realistic
SOD'S, see
evil spirit.
with suffix attached as to a singular form; 9. Nj?OE>
143.
Other "gods" are named below.
Rabbinic-Mandaic preposition of
the
:
10.
is
refers to the magical rites conjuring the angels
'i
upon against the filb'v
:
resumes IB'S,
7.
These
see Justi, p. 383.
;
srox: name of the Light-King in the later Mandaic religion; see
4.
p. 86,
upon the blood
apparently n\
present spelling substantiates Zar- against other readings
and
No. 36;
the circle or seal in the center contain
word noted by
a Persian
:
and neo-Syriac;
is
represented as carousing
is
'O
,
formed
to
rhyme
with ^ox. 10.
wano =
the actual Syriac s:.J: J1313K
probably :
Tin, a
perversion, in 36: 4.
NJ3HD tabescere NJ'J,
faciens, Payne-Smith, col. 831.
jinn, see p. 80.
Mandaic "your
father."
The word corresponds
to
No. 38
TVPDV nntmi ea Knsa-ntr X'nbsn
(7)
KSN^D
^3T
ruai
nriK;ai
(3)
-331
(6)
(i/V)
'tn
rrmn XIN-I^I
Kcn^ni
'sniyai
(8)
xmajn
':[nEi]
rvW)
~a saiKDT
mrb
KTinsi
mrb (13)
.
.
.
.
fOl
[ns snjinj
-!'!
(5)
nmpsi
xaixoi ;vxijs
JVN32 }O1 |V[Slt] (10)
p'sm
.
xrrnrrn
.
.
-INT
n:a
jo
;
trrm sonny
[K']TDJ?
ISHK
NTD
(12)
s'uisnni
snnsn smo
(14)
'nn
'KJK'
'Njwan
sanssoi xs'Di SB^nDi sb'Jii
ni
1
s'lnscn
snsin pn^n
s^mn
xn'W
N'ni'x pn^ia
iins:2
arisen
TDJ?
snvirrn nnun xnsoxi
(4)
sn'UTn pi sn^nj'n n:a x'uisni
jvsnaa
tnt
snrnj;
xns'pni
(11)
p^xay
HE
nrra rtotoi
(2)
pnwviB' pn^iai nx:x
Kr:nn3i
i
ns xn^nj^m
mn
rbym
njs'j^i
pn'B-i
2941)
pnpKEl p'STK'2 srsi'C (erasure
(9) Kna^nsji ;[oi]
(CBS
x-tst
pn]
n'nrn im
Exterior (15)
TRANSLATION Charmed, armed and equipped are the house, (2) the dwelling 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)
J. A.
MONTGOMERY
ARAMAIC INCANTATION TEXTS.
245
of the virtue of strong and mighty Deity, and by the seal (8) of the angel Be'odai,
whose word none transgresses.
Charmed
Gods and Temple-spirits and Shrine-spirits and Idol-spirits (9) 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
are
all
the
their cattle.
Charmed and
confined and restrained and hobbled
is
(il) and the three hundred and sixty Broods, which from her one after the other.
Charmed
are
the mighty Istar I
have dismissed
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, (13) and under the foot of Hinduitha b. D. And life, 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 (15) Holy (?)
COMMENTARY For the language and see
script of this
and the following Mandaic bowls,
7.
A
charm executed
in behalf of a certain
woman and
with their families are included by name.
sons
addressed against a specified
named
later,
may
lilith,
with
whom
her husband.
The charm
is
The
particularly
"the mighty Istar"
who
is
be identical.
"House, dwelling," etc. these four terms occur in Lidzb. 4 and 5. The hyn (which is found in the Mandaic literature in the original meaning) i
is
:
.
here reduced from the sense of "temple, palace," as in Babylonian, to that
of a private mansion.
XJX'ra
is
The word
the cattle-barn
;
also appears in Hyvernat,
in general
perhaps "outbuilding."
1.
15.
In 40:
4,
246
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
rua for the plur. w. suffix, see Noldeke,
2.
tcntwn:
3.
it
"cattle";
Mand. Gram.,
144.
occurs in the sense of "wild beast," in 39: 6;
singular Nnvn. KriKJK: the "vessel,"
=
would be the equivalent of the Assyrian anu,
singular
Heb.
'JX
and Arabic
The word
ina"".
otherwise
is
One
are favorite abodes of the demons. a plural of
e.
i.
the
woman";
name
run, n3Ti, 24: i; 40:
cf.
nsoo=
15, 21.
element
that the
inexact construction, 1.
tempted to regard the word as
mar, "lord"
+
equivalent to the ancient
is
Adda;
be the deity Mar, Bir,
may
16.
etc.
a form of (see Clay.
Damascene name
With
Pognon's Zakar inscription), the Biblical Benhadad.
in
(as
Nos.
first
Amurru, 95), so
Tima
"Indian
4.
Hadad; or
in
"sheep," but for the following "of the house."
NJJf,
xrmrn:
is
unknown
In the Talmud vessels
Aramaic, having been replaced by the derivative man.
M.
is
For
the husband.
i
.
.
.
i
=
"both, and," cf.
14.
WTUJ
6.
,
the probable
40:
Notice
reading.
and "angel" are interchangeable
"lilith"
'wm
so
:
titles
from the erasure
for this being.
Cf. the Lilith
17.
pnpNS: of same root as smpa, with assimilation of l Noldeke,
The
p. 44.
original formation
8. 'Kiijn: a corruption of
The second word 9. toiKO:
phorous name
SWNT
that
:
is
14 K2K1KD, in
1.
=
3N
+
i
1.
:
that of the Syriac
with n; see
noun pakadta.
For sonny and trans see
5wray?
supplied from 40
is
p.
72
f.
4.
12 with the second N caretted; an old theo-
(or K31
+
Persian Zadoe, see Justi,
no
?)
p. 378,
quoting a name of the
fifth
century.
K'UlNn
:
Persian
name of a Syrian monk of
the seventh century, ibid.
82.
ODD (see Noldeke, 45) the verb is found in the bowls of Pognon and Lidzbarski, and defines the word as used in the Mandaic literature, thus relieving Noldeke's doubt. Cf. a like series of 10.
NOHD:
original root
passive ppls. at end of Lidzb.
;
4.
MONTGOMERY
J. A.
the reading
:
ARAMAIC INCANTATION TEXTS.
almost certain, but
is
I
247
cannot identify the root;
probably an error for ND1KDD, as in 40: 21.
xWi:
from
denominative
a
ragala, "strike, tie (a sheep) 1 1
.
n^p'ne
1 :
=
|WT*mrwiB 12.
=
ss'D
XJDKO
is
For the fem.
40: 23.
13. i,
K'tNt: the
277, and
An
in Lidzb. 4.
:
170.
in
pi.
K, see ibid., 162.
S3TID, cf. ibid. 63; the Pael in 7: 17.
error by dittography for
:
The word occurs
.
;
"olive-press"; but according to Noldeke,
K'WlKPm
the Arabic
identical with
can suggest only the root
I
:
I
on the foot."
cf.
For the form see Noldeke,
be so interpreted.
^in
Rabbinic
40 22, except for the latter's have dismissed from him" the present text is to
the passage
reading, HTp'aE', "which
=
hit,
found
jcy,
45, 'Pi
Targumic
in
the
Rabbinic
persistent in
ptjy,
Mandaic.
.
Assyrian zasu, abundance",
identical with the
y
is
Hwb.
Muss-Arnolt, Ass.
NtNt, "foliage,"
Targum Job
archangel Zaziel appears in a papyrus published by Wessely,
14: 9. 65,
xlii,
1.42.
KDNonn 14.
Noldeke, 15.
:
for
JWNP 222.
:
Knosnn
.
with change of construction from the preposition
For omission of
(Exterior) lp
is
relative after
sure, perhaps
EH]?.
rm
see p. 39.
^5?
;
cf.
No. 39 (CBS 9005) n^inn
(2)
xnoa wino K
(4)
(3)
.
.
.ai
toe>[toin] (7)
WJND wJNvm
inn
(8)
vn^ ? 1
JNTDJ?
N'Dsn
jwa
srtj'JK
ntn n[a no]yn Kor
win K'TDV
sososn
[jwi]n x'Toy
KtJni
tnioy
xnsn
ns
K'OTn [n]Dv[T
:n.3
nbx^osTOT sn^"^ KTDJ? Kmp.on
nnxns na snsni K'JNitnsi
'!"!>
[woTn
n]Dj?i
troi/ajKn
tei>
(12)
j[io]'^i (11)
[xD"i]-m
K'jNan
nwD
jo
(6)
N'rxii
K"rn
nbs'oxTDT
(9)
(10) xriKisn pni'io
'D'nm xn'o
n[pT']3
nVinn Knonm
njosni'
nS'Kmoi'i
we^a
nbw
HJONSI
K]Dn-i3T
K'oirn sbs'[ox]nT ^jn
snuapu
istm
wnenDi
N'a-ini
snsi'B'iB'a (5)
KnKB'R'iin
xn'pi
KHIDN Din ... [3]5>D
na
WDM
]nnn
wniMi Kntsnn[i
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
(5)
empoisoning male Devils and charmed the
in
chains of lead; charmed the
empoisoning
female
Liliths
;
(6) charmed [the arts of?] evil men and hostile Beasts, (7) and evil Mysteries and the (magic) Circle of malignant Masters and Sages and Doctors, and the melting of Wax figures (8) of him who is alive: from the
unborn child and
Charmed
womb
of Bardesa whose mother
is
the Lilith that appears to her (9) in
Terme .
that appears to her in [shape?] of Tata her sister's
.
.
;
b.
D.
charmed the
Lilith
daughter; 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
(n)
King Solomon. Again: Health and arming and sealing be for the parturition of Bardesa (12) whose mother is Terme b. D. (248)
womb
and the
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
249
COMMENTARY
A
charm for a pregnant woman.
tation published
unborn
for the is
me
by
JAOS,
in
2.
child,
JOINT: so in
may compare I,
Pognon A. B, in Lidzb.
Pognon
jnKt; a feminine form in
5,
8 (the mother's name, overlooked here).
1.
the mortuary incan-
which includes prayers From 1. 4 the present charm
1911, 272, no.
tby, of the petitioner.
very similar to that in
N'DTn,
I
-e, cf.
Cf. ntKl, 12: 2.
Pognon A. In the Mandaic appear the snnKD, "sorcerNorberg, Onom., no. For the meaning cf. Ass. sdhiru; in this sense NnriD: also
4. ers,"
the root
not otherwise found in Rabbinic and Syriac.
is
NHXD: Pognon's
'&
5.
text,
KH1KD
(to be cited to Noldeke,
89, la),
N1X3N: the Syriac N13N was used for "lead" and "tin," according to
the Syriac lexicographers,
who
postulate a distinction between abara and
and ebara but dispute which word is applied to which metal (Payne-Smith, col. 19). Both lead and tin were used in magic, the former like the love-charm from Hadrumetum, the especially in the /cardrfco/ioi abrd, or abara
,
(SPBA,
Cypriote defixiones fi6).i/3ov,
et
in
cf.
positively decide whether our abar
weight of the former metal
may
better suit the
Index to Wessely,
xlii,
metals, ibid., Kaaanepn6v, atropaic, is
JQR,
lead or tin
;
ix, 584.
but the
symbolism of the language.
meaning of the Assyrian abar Assyriologists are at variance.
to the
TSBA,
in
Lenormant, mentioned
and
was equally used, like all the the Testament of Solomon where tin is
Hence we cannot
As
160, etc.),
tin
seq.;
and a case
xiii,
in iv
R
vi,
337
346, Argues
f.,
no. 2, rev. 17, that abar
correctly
from the
= lead and anaku =
tin.
alloy
How-
denies that
ever Sayce, Archaeology of the Cuneiform Inscriptions,
p. 60,
Sumerian or Assyrian word for texte Sargons, 53, 82, makes anaku
in his Keilschrift-
the
the is
is
Hebrew "tin,"
in
Zech. 4
in the
:
Lyon,
lead (eft. Heb. 13K) and leaves abar
used of magnesite, Hilprecht, Assyriaca, 80 equivalent of the Aramaic KiDX,
whereas
the heavier
=
known.
Hilprecht and Haupt, on basis of chemical analysis, find
untranslated.
that abar
tin is
its
Hebrew
metal lead. 10
may
same word
"lead."
The
83.
may,
e Syriac 'dn ka
"plummet" rather suggests The Hebrew for "tin" is bna, which however equivalent
rather be "lead."
is
is
ff.,
paralleled by the
13K
,
This confusion between lead and
ambiguous use of plumbum
tin
in Latin
;
p.
BABYLONIAN SECTION.
UNIVERSITY MUSEUM.
250
is
nigrum
and
lead,
candidum
p.
H.
tin; see Pliny
The
different
N., xxxiv, 47 (ed.
vocalizations 'abrd
and, Weise, 1841); so also in Arabic. msy vs. 'abara, and Heb. 'anak vs. Syr. 'ane ka, appear to be attempts at differentiation, may, apparently "lead," appears in W. T. Ellis's bowl-text,
which
have edited
I
N'B>tmn
5.
found
in
'b
JAOS,
in
1912, 434.
amendment
:
after Pognon's
parallel,
form
but with the
6.
1.
w^b; an
inadvertent repetition.
6. Nnxti'KTin for the adjectival formation, see Noldeke,
Mand. Gram.,
105N'JNVTi
possibly absolute
;
Knoin, 38: 7.
for nsnn
(n. b. construct)
-ixrn;
the necromancer 'Jl
from -an)
srJXDi
word of
-o
may
be
inf. i.
in Rabbinic, "pitch" in Syriac
e.
"dissolution," or "dissolvers."
word
to the
ass.,
19,
Wax
for
these
his note to
does
not
ZAL. LU,
seem to be
kiru (see Muss-Arnolt, p. 432)
same
meaning?
=
"wax"
cerai, I
in Hellenistic magic.
simulacra
of
the
pitch.
119)
p.
wax Is
;
as used.
Any
enemy
so also Fossey,
among
have
dough
Magie
those substances,
Assyrian Mru or
the Latin-Greek
word from
the
gisches Wortcrbuch', 1910,
s. v.
cera.
For the use of wax
in
western magic,
see the ample notes and bibliography in Abt, Die Apologie d. Apuleius, 82.
x
in
term having undergone extensive modification in etymology is uncertain, see A. Walde, Lateinisches etymolo-
origin, Its
and the Latin
identified
though Jastrow and Thompson speak of the
la/pai
Tallquist enumerates clay, pitch, honey, tallow,
Babylonian sorcery.
and see
is
"Pitch" might be the translation here,
well-known use of wax
substance might be used
'P
at least according to the refer-
and Mandaic,
but comparing the plural with the Greek
80.
ibid.,
Peal of S1B, or better, in agreement with
ences in Payne-Smith and Norberg.
(Maklu,
snav, see Noldeke,
sorcerers are by tradition "Doctors."
:
the context, Pael ppl. plur;
plastic
as in
,
the magic circle, part of the dreaded arts of
see p. 88.
;
N'TpT xntro:
related the
or a masc. plural form, cf.
;
11.
I interpret the
46.
(-a
pi.
in: cf. the isolated instance given
by Noldeke,
p. 344.
8.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
K'OTn: the
first letter is
251
conjectured from a mere remnant; possibly
ia ?
9.
In
this
a
line
snxn
:
Darius, no. 25, 12
Glossary; 'BKB 25:
NnwKD
10.
:
name Tata
in
is
is
I
etc. in
used in
like
unintelligible.
Strassmeier, Inschriften von
von Nabon-
Johns, Assyrian Deeds, 450, Clay, BE,
x,
I.
connect
this,
as a participle, with the root I'D, Arabic
sana, which does not appear as a verb in Syriac s'yana, "dirt,"
NriNn
also Tatta-dannu, Strassmeier, Inschriften
;
and Tatu,
idus, no. 343, 8,
The word before
14.
:
feminine
the
cf.
family ghost appears. xniDl
definite
sense in earlier bowls, e. g. 7
and with the same
is
from
;
it
comes the Syriac
to be connected the
Hebrew
JiKD,
p. 40,
which
he would derive from KJD "hate," but without explanation of the
form.
The same word, masc. and
"shoe."
It
might,
that
Pap. 57:
a singular instance, be an error forXns'JSD.
if
2,
58:
3d fem.
1
made upon Din
W> :
However
n. b.
metathesis |KD for KJD,
6.
pi.
of
bby
.
N'QK': a mistake, corrected
11.
occurs in Pognon A,
Sachau's Elephantine papyri occurs the
in
hy:
fern.,
in
1.
by the next word.
The same note
is
to be
n.
doubtless
=
3in, "again," so
often found on our bowls.
Thus
Noldeke's explanation of Din in the Mandaic literature (Mand. Gram., 204) is
confirmed.
nSsnio for the form, see
ibid.,
67.
No. 40 (CBS 2971)
nan
nj3i
(3)
Kim Nnin toon sbs
.....K"n
KHS^^
.
.
xnnn
WKOufi]
twiN'jKvrri
(6) rp'btwDioi
rp trrno 13
mjBi> n^inn
niKti
mm
(4) nioTii
p
IID'^K rriE'K K"n
rn
KniDXi
(2)
J
nrvtai
mnn
tfUKtna] na viND3tn(5)
nixni K13J anjxna 13 nso3 H3S33 jnrrnani (12)
.
o xnanm snnn SHIDKI K;K'JUI rbyn
mm
ID
nSoTii
truwno ~3 (13) 11x03 n
to
n3pu
nn^xsi
(14)
s^n
15) n[5"i]nn sniosi
"n
nan
nnJ3i
[{rusna 13 I-ISDSNT N'J'n siitn
mm
nan
nn^Ksi K[nKapu] nnsj3i
nj3*
Exterior
nisn TIKDS masi n^inn NHIDXI SOTI
nj3i
-a
nKDSKn
...
nn^vm
(17)
nxns;' IGI
U nain
.
.
pn5>ia ^DI
31
roy
^131 ssxt'o
nijs ID snxnnD^yti]
.
r6|>n
pi]
[in]oy
p
[mm
nn'K3i
win nns ns nnbjo3 (18) smn sonns s-rpn (19)
truKno n3
|oi
.
.
.
[K'
mi]n pi nn['K3 p]i nnJ3 pi n;s Nonooi
[sn^oy nsn]s nsnsa
snsn
Ko[noi .
.
.J
n:si
nn'j[sr]n
.
.
x]Toy
KMJsns (21)
n^puc'Li] (22)
p5>3nno[i] (23)
s]vo[y]
...[K]^33i [N^JII
[nND3]i
xmsyi
(20) K'snsi
x^[J]ii
nn^K3 (25) s[ns]3pu nnsjni
K"n
ni>3'm
na 'KHKIDT (16)
"n N^S |VN^Kn3 Nas^o
|vxrnpB3'i
niNt
nJK^3i
njn
jo
.
(V)
nin
KISJT (24)
riJK'J'3i
ma [a p] n]nm
n^a['m
1K'3KT
S"m
(26)
TRANSLATION In the
name of Life
and wife and male sons
!
that health (2)
(3)
and armament be
to the
body and female daughters, and the house and (252)
MONTGOMERY
J. A.
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,
Life.
swear and adjure you (6) by Life.
I
have broken you in the gate of Xaro b. M., the man and his [Health and protection, etc., from] the Liliths, when they appear in
"(12) and wife.
I
Xaro (13)
the house of
And
M., from Life.
b.
healing and guarding [be to
health and
armament and
and female daughters and the ] house ( 14) and dwelling and mansion and the barn of the ass, bull and goat, the live (?) property of [Xaro b. M.], from Life. And health and the male sons
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
is
(
?)
all
(18) by the (
?)
with the mighty Buznai,
of (
the goddesses
word of Life,
.
.
and the
.
the granddaughter
and by the command
19) by the seal of the angel
whose word none transgresses. Charmed are a[ll the gods and] temple-spirits and shrine-spirits (20) and goddesses from the body and the wife and sons and daughters and the house and dwelling and .
.
(?),
.
mansion and barn of Xaro hobbled
which
I
(21) M. Charmed, shut up and confined and and the three hundred and sixty Tribes, (22) have dismissed from him one after [the other. Charmed] are
is
the Ishftar]
.
.
b.
.,
.
.
.
Amulet-spirits which lodge in their houses (23) and devastate them. Charmed [and hobbled] and suppressed and covered is the Satan ( ?) and
all
the Plague
.
.
.
[from] the body (24) of the
man and
his
wife
.
.
.
and the
male sons and the .female daughters, (25) the house and dwelling and mansion and the barn for cattle, of Xaro b. M., from Life. (26) And Life is
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. xniDNi
for
:
of purpose, see the like phrase in Pognon,
1
and Noldeke, Mand. Gram.,
NJNT2:
4.
NiDH:
no. 14,
e. g.
293.
as the regimen shows, the barn.
hemra, also cited by Syriac lexicographers, see Payne-Smith. ad he., and used as a collective plural, Noldeke, Syr. Gram., 91. The following
e.
i.
word was written
tMiwi,
was then caretted above, and
~\
word
finally the
rewritten. NTJy
found
in
and now
tJV
is
found
certain goat-species, Payne-Smith, col. 2934.
for
N-irtn:
Talmudic
68,
Sachau's recently published papyri from Elephantine.
names of
in
be added to Noldeke's instances, Mand. Gram.,
to
:
'Vn, cf.
Noldeke,
47.
ibid.,
The word
"private property," see Jastrow, Diet., w "livestock." supplemented apparently by K n, i>'n,
s.
is
used In
v.
1.
like
14
the it
is
=
nD3
5.
:
evidently an old Persian
Xsayarsa, Arta^sathra, Justi, pp.
12,
name
173, 34.
in
Koseform;
The K
in
Meh
=
AAseri,
OKI, here and again
below, represents the vowel of the prefix, before the vowelless
Enjxno r=
cf.
first radical.
Mithra, plus Anos, a Persian genius, Justi, pp. 208,
17-
K"n
jo
tn'K^H
:
:
the long period which this phrase concludes this ancient
and
full
B, but not in Noldeke, under
"n t6x:
6.
and is
is
cf.
1.
18,
is
paralleled below.
form of the preposition appears
in
Pognon
159.
N"n
K|JK
pt6iru.
'K
=
the preposition just noted,
used uniquely with a verb of swearing, where in the Semitic
found.
Cf the Greek .
M
,
representing, as in the English "swear on the
Bible," the primitive action of laying the 16. visno
?
17.
'sora
:
3
cf.
'KJTIJJ,
hand on the sacred 38:
object.
6.
This antagonism of Buznai's granddaughter to herself is evidently a case of casting out devils by Beelzebub. The sorcerer affects that he has 18.
received from one of her brood the proper charms by which to bind her.
Observe interchange of N3t6o with
WvW>.
MONTGOMERY
J. A.
01 jVK^jna
"by that which
:
For the redoubled to
1.
is
upon,"
i.
e.
preposition, see Noldeke,
255
"by the adjuration of" Life. 231
b.
For the phrase,
see
6.
:
23
.
26.
for the sing, with |VK
tKBD
Kruno
and
ARAMAIC INCANTATION TEXTS.
:
in
JN'3Kr
Liclzb.
5.
:
but a feminine
is
,
see ibid.,
146.
demanded.
agreement with the Syriac; cf snriD, 16: 6; .
in
the
Ginza,
K"n; the same doxological formula in Pognon, B, no. 22,
APPENDIX No. 41 (CBS 179) This text
Enough
1
is
being inscribed on the top of
unique,
legible to indicate that
is
it
a
human
skull.
a magical inscription, doubtless of
is
the same order as those on the bowls.
The
skull
is
remarkably well pre-
and though badly shattered, almost all the pieces have been recovBut the text is sadly worn and obscured through the shaling of the sur-
served, ered. face,
and only a few detached words are
There are two
legible.
inscriptions,
one running across the length of the left-hand side of the top, from front to back and also filling up some space in the forward part of the right-hand
The
side.
other, shorter, inscription
at the
is
back of the right-hand
side,
at right angles to the central suture.
In the in the
line
first
second
of the longer text are visible the words,
n3K
nil
.
xrtt,
indicating an address to the evil spirit.
pnyi;
The
fol-
lowing names are visible: -pis, cf. 5: i; (?) ^xc> p '3TiD, also spelt '1O, "Mordecai ben Saul"; and a woman's name (evidently the wife of the first-named reading.
I
man
r6j?a
take the
can be read in one place),
name
'SDJ, so the
almost certain
to be a feminine hypocoristic in -ai to be connected
with Gathaspar, in the E.rcerpta barbara to Eusebius (ed. Schoene, 228), one of the three Wise Men, the
later
Caspar
(Caspar, Jaspar), con-
nected by philologists with the Old-Persian Windafarna
The use of
a skull for recording a
interesting line of
magical practice.
apparatus of the necromancer, and his
magical
The its
skull has
app.
i.
;
Justi, p. 368.
opens up an become part of the stock
inscription
use in that connection
is
typical of
power over the dead, while the presence of the gruesome object adds awe in which he is held. But all through magic runs the morbid
to the
theme of the use of mortuary remains.
In the Greek k>ve charms, the
texts are buried in the graveyard
magic brews for compelling
1
This statement must
two similar
now
;
in the
be qualified, as
skulls are in the Berlin
Museum. (256)
I
learn through Professor
love,
Ranke
that
human bones
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
broom from
are used, and in a late Arabic charm a
has efficacy in bringing the beloved to the lover's side Cf. the burial of Pognon's bowls in a cemetery.
(see
word
2
for skull
There
161, 164),
is
is
No. 28).
Primitive animistic beliefs spirits
It
may be
where the dead
a reference in the
asked by means thinks this skull
of a skull
some
refers to
Talmud
nS^J3
artificial
btftrin)." Joel
to
the
necromantic
(calraria) in classical magic
For
141.
is
also
vouched for
this practice
the Sabians
(Aberglaube,
365
f.,
cf.
;
i,
in the
The use of
is
44)
skulls
Apology of Apuleius;
of "speaking skulls,"
we may
see Chwolson, Die Ssabier,
vogue among and cle Goeje, Actes of the Leyclen (6th) Congress of Dozy special
(31N 7l?3),
skull-shaped object; but our actual
the practice noticed in the Talmud.
illustrates
see Abt, p.
(
is
noticed
naming him, the other where he
raised by
is
it
most
also used of the soul (Wellh. Skizzen,
use of a skull; Sank. 6$b: "there are two kinds of necromancy the one
;
especially preferred as the
and perhaps most durable part of the anatomy.
striking
that in Arabic the 3, p.
is
a cemetery
to
have survived, which connect the skeleton with the world of a material point d'appui, and the skull
257
ii,
note 150,
its
and
Orientalists,
ii,
293.
But the
skull
was
James of
also efficacious as a prophylactic object.
Eclessa notes that a dried
human head was used by
as an amulet (quoted by Robertson
the heathen Syrians
Religion
of the Semites, 362,
referring to Kayser's edition of the Canones, p. 142).
Especially as part of
the skeleton Blick,
was
141,
ii,
it
who
Smith,
efficacious against the evil eye
;
see Seligmann,
Der base
notes the use in Italy of a tiny skull-charm against the
and also the use among the ancient Taurians and the tribes of Caucasus of the heads of enemies stuck on poles as a prophylactic; also
Jettatnra,
Elworthy,
The
Ei'il
Bye,
340,
notes
use of skeleton-like figures as
the
talismans in Italy; he finds the same talisman in classic times, comparing
King, Gnostics an-d their Remains, 213 (ed. falls
the
2,
180).
The
skull therefore
into the general category of frightful or obscene objects,
which had
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
carefully preserve the skulls of the animals they hunt, as a means of the reincarnation 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,
now found
not
is
He
replied that he
Museum.
text
knew
in the
It
was the copy of a text which differed so radically from the other if it
was taken from a bowl.
Accordingly on the hypothesis that the original
Museum,
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
in
of no other source whence the text could have
into his set of papers.
was once
made
the papers
inscriptions that I inquired of Prof. Gottheil
come
Professor Richard
volume,
notes and transcriptions which he had
Among
in the
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.
not however included the text in
jv
pin
rpn trajn nxeitin mil
!>2i
mi>vn
Tva!>
IIDT] ]Voi>
nnmn
any!'
in :
li'si
n^nn ^n^w "'
pnn^ ptr
!>3i
pnn^i yini' na
ii>"N
ini>
SUJH in^K
i'Kiti'i
nn'3Tot5' tet
ni>
:
ness's
a^ni
:
mrp ens
JK
n!>
:
JJCD MJDJD 'UD
^ns
i^
ISK r6n na
n!>
ncn ptoi
n^
nhjn
m
^i ^
n^n^
:
ISIIOK
'in^n
:
:
^P
(258)
n:n na m^sn C'T
max nl'i'si si>
:
ntfn
11
.
mxpTD
nvc^i
nsa
mnn
to
mst-
(V)
nni>r no
iD^as
nnntDt?
:
^a^nn
ns nun :
n'!"i>
nnpuax
'JN :
:
im
cim
'SJKI
o^ain: 'ni^e'
ip'as
mo
vniovv
mivy inan
y-21
C'KOD I^H na
c35>in
anni'i
n^nn
DKO i^ yarxi
mix Bpn E'tan
nx
IDKII ntpa
5>3oi
^H
n^ nn^>
N
nytmn m^!>a
ioai
n^xm ivm
ns nnp^, men nrtr
ncsm jym
i!>
Glossaries.
ny^ nvi TI IDB>B> D'anan ae>r S>SOB"
in^s
'3^
m!
b"t
in^N
nxcc ro^in ns
nai'in
^ li'ion
nnmp
my
have
I
^ I^N IK
'mar nones
ann
nvm
D^EIK
riK pnni' n,i>H
me
vmevv na
5>i
iea
jn'piyi jotr
D'E-IB>
nso!' K^
np
me>j; ntrai ntrnpn inr3B> na>3i aipjri K!>E>
n"a nixsvn
nmri' s^ 3"na
jnnaK
Ki>i
nx
c"aini>
the text are given
i^un m^i ns
ni>
K^
ana yri>
D'OBTI 'aaia
i>i
rnai
K
i>i
pn
mm
'-IBD
nKtn
IK
ns
nts'a
nx iisob
n5>i3'
some inscribed designs and phrases.
:
n'a KtaK'
am
srns (= xn
K
fertility
xp
?)
when
the seed-producer (?) of Joseph;
I
SIDIH 'jnto
come, an
evil
SJK
:
year cannot
a play of thought between Joseph as controller of the
prevail over him,"
the
n
i-:n
CB-a DT, ^o
259
rough figure of a hand (prophylactic against the evil eye) contains the
Aramaic legend
"I
^iri
K!>
n"ora
inn'j
Accompanying
A
nx
*6i
ARAMAIC INCANTATION TEXTS.
TH m
tnsr K >" etP3
c'^a
enpn
MONTGOMERY
A.
J.
of Egypt and the
of the family, and as a good
fertility
omen
for
expectant mother.
A
"David's Shield" contains in the center 'run ntc\ a fanciful form of
Adonai, on the pJV( ?), shield
i.
e.
left
hand
prvj3K, to be
JCE',
more roughly designed
and TIX, with piBBQ and the possible mutations of
charms against the
Lilith
Buxtorf's Lexicon,
s.
"Satan," in another division 23K and nearby
found
in
Schwab, Vocab.
Another species of the
contains mrp in the center, flanked with
(V, etc.
on either side. The changes are rung on and the scripture Dt. 28: 10 is cited. Similar pT, are to be found at the end of Sefer Raziel and in IlsblJD
v.
TRANSLATION Shaddai Sanui Sansanui Semniglaph In the
name
is
name
living
of
Y"
the
God
Adam of
YHWH
Israel
who
Kadmon besits
Life Lilith
the cherubs,
whose
and enduring forever. Elija the prophet was walking in met the wicked Lilith and all her band. He said to her,
the road and he
Where
art thou going,
band walking along?
Foul one and Spirit of foulness, with
And
she answered and said to him:
My
all
thy foul
lord Elija, T
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 his
bones and
his
name
and
!
to
With
marrow
bearing, to suck his blood and to suck the
is
devour his
And said Elija the prophet Name bless it shalt thou be restrained And she answered and said to him For
flesh.
a ban from the
thou be
like a stone shalt
of
blessed
!
:
!
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 the sake of
(Abiko?), Satriha,
Kali,
her: Lo,
I
Odam, Kephido,
Hakas,
Amorpho, Batzeh,
Taltui,
adjure thee and
And
Kitsa.
Elija
answered and said to
name
thy band, in the
all
Ailo, Matrota, Abnukta.
Y" God
of
by gematria 613, Abraham, Isaac and Jacob, and in the Shekina, and in the
Beasts and the Hosts, blessed
woman marrow
is
of the ten holy Seraphs, the
Ten Books of he
the
is
his holy
Wheels and the holy
Law, and by the might of the God of not, thou nor thy band to injure this
come
that thou
!
or the child she
bearing, nor to drink his blood nor to suck the
of his bones nor to devour his flesh, nor to touch
256 limbs nor
their
name
of Israel,
name of
in their
them neither
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 of
In the
sea.
:
'Hasdiel Samriel has rent Satan.'
COMMENTARY Only a few '13D and
'UDJD
Vocab.,
s. Tt'.).
the inscribed "13D3D
detailed notes are necessary.
are
SI^JJDD
The second
Name,
cf
.
common is
in
Of
the terms at the beginning,
childbirth
charms
(see
erroneously explained by Schwab;
the DE>
.
.
.
H*>J in
1 1
:
9.
"OD and
its
Schwab. it is '3 DE>,
reduplication
probably mean "divorced."
N. B. the order of Adam,
(jOXpT)on KtKpTO
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.
7*n,
"writhe,"
J. A.
run ro NTS'
commonly used
=
onn
Of
run ra
rrrx, the first as the indefinite
name being
A)
613: the figure
=
Lilith the second
inserted
Seiva,
which
upon
use.
i.-'
Abatur the Mandaic genius
but the possible reading of the copy, Abito,
;
view of the Greek parallels
preferable, in
261
Arabic oop.
cf.
names of the
Glossary
(see
as
in the papyri, the actual
ejtsn,
the
would read
I
quaequac, the last as representing the Greek
fern,
pronoun
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
is
the gematriac
sum
;
see below
;
the third
Lord God of
of 'the
is
may
be
the Greek
Israel,' as also
As Mr. positive and negative commandments of the Law. A. Simon, Harrison Fellow of the University, has suggested to me, the number of
the
preceding abbreviation stands for
The "256
10 Books of the
Eighth Book at the
1
limbs" are 248 in Jewish lore.
charm given by
the identical expression in a
The
N'it2O' 3.
of
Moses
Law
in the
are the
For the 365 ligaments,
.
cf.
Reitzenstein, Poimandres, 295.
double of the
cf.
Pentateuch;
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
;
is
charm
demon's power,
potent, or, a fortiori, the relation of a triumph
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
her, she
will
retire;
the
knowledge of hei
(cf. p. 56).
M. Caster has published in Folk-lore xi (whole number xlvi), 129, an interesting paper entitled 'Two Thousand Years of a Charm Against Dr.
the Child-Stealing Witch." in several of
The
latter
uncanny
our preceding texts (Nos. u,
has already met us
spirit
18, 36, etc.).
Dr. Gaster surveys
a wide material of European and Semitic forms of this magical narrative, all
ian
of which have evidently the same root.
He draws
on Slavonic, Rouman-
and modern Greek legends, and cites one of Gollancz's Syrian charms, I have had frequent occasion to refer, and also quotes 1
a collection to which 1
In Actes of the 8th International Congress of Orientalists, Sect. 4, Cf. also a similar Syriac
of these charms are in the narrative style.
by Hazard,
JAOS,
xv, 286
f.
Most p. 77. charm given
UNIVERSITY MUSEUM.
262
BABYLONIAN SECTION.
Jewish charm of the same order from the Mystery of the Lord (in the Hebrew "' 11D, a book I have not been able to obtain). in translation a
This Jewish legend
is
almost identical with ours.
shorter, concluding with the
up the names
in the
room
names of the
of the
identical with those in our text
Izorpo, Koko, Odam,
my
;
they are
Podo, Eilo,
form Amorpho
My
Talto, Partasah.
preferable to
Ita,
woman
:
Satrina,
is
considerably
Abito,
Lilith,
Amizo,
Abiko, Kea, Kali, Batna,
Patrota, is
It
and a direction to hang concerned. The names are almost Lilith
probably older;
Koko
=/>a/>fmay be
Kas.
In both these Jewish forms Elija and the Lilith are the actors.
Syriac legend quoted by Caster from Gollancz,
and the Evil the
latter
children'
Spirit in the likeness of
has
1
(cf.
one
for
is
Sisoe, or Sisynios.
as Caster suggests.
which appears also
woman who
are the characters
;
of her names that of "the Strangling-mother of
above to 36: 4).
benevolent actor
an ugly
In the
Mar Ebedishu
a saint
is
it
In the European Christian legends, the
name
the Virgin, Michael, or a certain saint bearing the
These names are derived from the Jewish 'UCJD 'i:o, In the Greek legend the spirit is Gylo, the earlier rr/Xu, 2
in the
magical papyri.
In
of the fiend's ravages, in one case the charm
children are the object
all
for a
is
with
afflicted
boy
cataract.
There are some other simpler forms of this legend contained manuscript amulets which were not accessible to Dr. Caster. Poimandres,
298,
p.
Reitzenstein
publishes
a
text
which
is
prototype of the Roumanian folk-legend published by Caster, reads
him
:
"When
the p.
his
earlier
132.
It
came down from heaven, there met down her back and her eyes inflamed.
the archangel Michael said to her:
thou ?
In
the archangel Michael
the impure spirit with her hair
And
Greek
in
The impure one answered and
Whence comest and whither
said to
him
:
I
go
as a serpent, dragon, reptile, I change into a quadruped,
to enter the I
goest
house
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
2
298.
Paxarea.
For Gello
kill
them.
For
my name
For when the Holy Mary bore the Word of Truth
Wessely, Vienna Denkscliriften,
=
I
xlii,
66,
also Tvkov,
the Assyrian Gallu, see Frank,
ZA,
Reitzenstein,
xxiv, 161.
Poimandres,
I
went
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
And
and ..?..*
to deceive her
263
the archangel Michael seized her
by the locks on the right hand and said to her Tell me thy twelve names.* And she said: I am called first Gelou, second Morphous, (third, etc.) :
Karanichos,
Amixous, Amidazou, Marmalat, Karane, Selenous, Abiza, Wherever are found my twelve names and thy name,
Ariane, Maran.
archangel Michael, and thy
name
Sisinios
into the house of such a one."
preceding page in Reitzenstein the
demon enumerating her
A is
and Sinodoros,
Compare
(p.
I
not enter
will
on the
also the amulet given
297), lacking the reference to the Virgin,
plagues.
similar legend, in large part identical with both these just named.
given in the Greek-Italian charms published by Pradel."
In this Michael
descending from Sinai meets the hag Abuzou" and the demons cast out of heaven. He inquires where she is going; she answers she crawls into houses like a serpent, dragon, etc., to bring all evils on men, to dry up the mother's
wake
to
milk,
the
children
and
them.
kill
Then, evidently a
Christian accretion, she causes faction in the church, sends floods, destroys ships.
Michael asks her her name, which
many names.
Pataxaro.
is
He
asks for hei
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
(=
eyes)
the truth.
She
two of which are Gilou, Morphou.
The legend sometimes ran out into the line of particular cataract, as in one of the Roumanian forms or Beelzebub and
diseases,
;
are named, as in an amulet in Vassiliev, Anecdota byzantina, the story of the wife-hating, child-murdering
hag
is
other
336.
i,
e.
g.
demons But
the original element,
as Gaster points out.
We
thus possess forms of the legend in
and western Europe, and
texts of eastern
Slavonic folklore, while the Christ and various saints
appears also in the texts
and
Hebrew and
in the
heroes of
known
the
epic
two of Wendlarid and Pradel
'
Cf. the early Christian
4
The same number
'
Griechische
"
The Avezuba and
u.
is
siid.-
myth of the
found
in the
italienische
include
The
To compare
the
lists in
Rev.
12.
Hekate-Isis legend.
Cebete, 23.
Avestitza in Caster's
Roumanian
Elijah,
Michael,
persistency of the form
respectively
devil's wiles,
Greek
modern Roumanian and
in
or obscure.
charm names.
Syriac, in
legends.
the
two Hebrew
and
in Gollanc,:
UNIVERSITY MUSEUM.
264
(Syriac),
=
.
Hebrew Lilith = Greek Gelou.or Gilou' Gelos. The second in the' Hebrew, Abito
find that the initial
Syriac Geos, doubtless r=
=
Apiton the ninth in the Syriac; the third, Abiko (Abikar?) Abiza or Abuzou in the Greek texts, and as we observed above Avezuba
(Abitar?)
=
we
BABYLONIAN* SECTION.
The
Roumanian.
in the
Amorpho
third place in the
Morphou having
Amorpho
Syriac.
fourth
is
Greek
Hebrew may be found
Phlegumon may It is
translate the
Morphous
or
in the
"shapeless," and our Jewish
Eilo and
Pradel's
in
,
=
and Martlos, 4th
texts,
doubtless the Greek h/iup^
text alone has preserved the correct form. in the
(in our text)
its
obscure predecessor
Morpheilaton,
and the
latter's
Hebrew vp.
impossible to place our phylactery genealogically in such a mass
The Jewish text doubtless depends upon Greek magical name Amorpho and its transliteration of deiva,
of interrelated material. tradition with
its
while the later Greek forms have borrowed from the
But the source of the legend
is
common
the
Hebrew
property of mankind, with
and Gallu.
roots as ancient as the Babylonian Labartu
in St. Sisynios.
A
child-killing
demon
Budge, Osiris and the Egyptian Resurrection, i, 285, a reference pointed out to me by Professor Jastrow. In the Hellenistic magic a classical form of such legend
which sucks babes' blood,
etc.,
is
found
in Africa; see
all the elements that were brought together in that and this spread again assuming its variant forms among the peoples age, and faiths. If our text actually came from Nippur, it is of interest as the
was established out of
earliest
form of the Jewish legend and as one which can be dated with
approximate accuracy.
CORRECTIONS AND ADDITIONS P. 20, line 4: read "Berlin" for "British."
P.2O
:
add to the
list
of published Mandaic bowls the two photographic plates
of bowls (platesi, 2) in 2,
J.
de Morgan, Etudes
linguistiqiies, 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,
GLOSSARY B PROPER NAMES OF
MEN AND WOMEN
GLOSSARY C GENERAL GLOSSARY
ETC.
Prefatory Note C
Glossary
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
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 as
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
B, the following abbreviations are used
father, h.
a
=
husband, m.
word appears
my
in
=
mother,
text the
first
s.
=
:
d.
son, w.
citation
may
= daugh= wife.
be referred
to for any treatment by the editor; references are also added to further
Notes are occasionally added to words
discussions in the Introduction.
found
in
texts
In Glossaries of a few tions
other editors.
of
common
A
and
divine
B
all
the occurrences are given with the exception
names
and peculiar forms; also
like mrv; 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 DEITIES, ANGELS, DEMONS, ETC. XJX3313X evil deity:
XJXiJnx
divine
two
see to
ii
Ellis
(TIB13X) ^13'X deity
see p. 96.
;
to above
God:
(=
7
Myhr),
angel
'XiTX angel:
:
34
:
;
:
19.
19.
19.
demon: Wohls 2416
of
Wohls
2422.
Ol iT3"nbx mystical
B.
name
baum, Zls.
I.
Keils.-forsch.,
f.
epithet
er")
:
ib.
of
Schw,
name?:
DirplX f|p3
Okeanos f)px
names
5.
(269)
:
("charm-
angel
:
(
?)
series
Schw
F.
ii,
297).
PSBA,
Wohls 2422 angel Wohls
:
(see p. 25).
Montg.
:
XTHD133DX Cpenta-dewa, name of GriinSolomon's Jinn (see
13.
mystical
("ana-
19.
XJXriDX Satan
X1D1X
]*3y3Sx
5
19.
:
224, Noldeke,
name:
Wohls
Stiibe (see p. 77).
demon: Schw F
JTIDJX 14.
:
:
thema"?).
18.
divine
Wohls
:
34, etc.
8,
:
xoynxox a genius: Lidz
ra Tinx ghost: Wohls 2417.
3t>x,
name
13X deity
I.
Pogn
Gabriel
2422.
'D'X
F.
Pogn B; Lidz
XDTX deity?:
xbx God:
of
8.
HCT ^X El Shaddai
34 (see pp.
Schw
:
Schw
:
bx'TTX angel:
X-IJTX
name
=
"the holy Agrabis"
Adonai
El Panim:
D1133X deity:
name
bxnTJX deity or angel D'3-iJK
(but see to 11:4).
i
2426.
ib.
:
57, 99)-
IrnJX mystic
Ellis
8.
19,
Hyv.
TiD^X
19.
:
D'3i3X Abrasax
D'DD-i3X,
;
10.
XOX demon (bath Imma)
(Apollo? Aeon?)
epithet of
D3-QX,
Wohls 2417
i
angel:
D'JB
;
etc.
16,
7,
Ellis
:
^X'^'X
Myhr. Mandaic genius:
TWO** feminine
T3X
5).
:
D^nSx Elohim
7;
(silt: 'X)
i
names,
3.
name?:
Abatur.
I1C3X
(for
4, 5
these
X13X Destroyer
imx
Lidz
evil deity:
xn^x, "X God:
B.
Pogn
xii,
298.
(=rTlt:3X ?).
2416. :
19.
of
mystical
UNIVERSITY MUSEUM.
270
X3DH-1X deity:
tnx deity: i'X'ix i>X"iix
trrm demon
19.
b^n
19.
angel
19
:
angel
Schw
;
Stiibe
:
BABYLONIAN SECTION.
angel:
ttnrpDio'JH
I.
(Wohls
xm
1.
19.
:
Schw N. ghost: Schw
deity or angel: 40.
angel:
Schw Schw I.
angel:
Pogn
I.
angel: 19;
deity?:
34.
D-OTX, xoenx, D'onn Hermes, see to 2:
DTK
Ares?)
infernal
genius
B
Glossary C,
(cf.
cf.
Enoch 6:
text to
Schw
:
i'X-nn angel
19.
Pogn
:
*ipe>
but
;
i?X'3Sn
D'Oin
(Wohls b angel: Wohls 2416. XDD1K.-
s.
7).
^nx'3 80-133,
:
Zeus:
(
Wohls
2416.
granddam of a
angel
:
KJN1J3 deity
Montg. 'tn3 lilith:
19, 34.
19.
36.
?)
pn:
father of
2417.
angel:
Bel
Stiibe
:
Dillmann's
in
Aristikifa,
JVX ghost:
=
B.
2.
a deity (Eros,
eppmpne'X
'3
2417.
Schw
G.
11,
18,
:
and
1 1
parallels.
19,
epithet of 'X3HK: 40.
angel:
18
lilith:
(cf.
oabn).
angel
:
bx'pi3 angel
:
Schw PSBA,
X"n
X'n,
Mand.
Life,
Gabriel
i
Lidz
:
7
34
;
;
(see p. 96 f.).
angel
t?"3
ivn Evil ,
supreme
5.
Potency
DD^3n, oxnbn
:
Hermes
PK31 angel:
Pogn B
anil demon
:
win
Dlibat
love noil
:
:
(cf.
2.
angel:
demon
Dilbat, goddess of
28.
:
Wohls
11
and
:
:
Schw
2416.
G.
Schw G.
angel: 35.
Schw N. Schw 2417.
angel:
ghost
:
c.
=
angel: 13; Stiibe.
mother of demon
i^X'OH angel
Stiibe
pK3D).
36.
=
8.
30.
lilith:
angel: Schwab,/, X'31 epithet of
:
parallels.
14.
:
xii,
Pogn A, B;
40;
deity:
nvn the Living Creatures etc.
B.
298.
Schw N. Pogn B. Wohls 2416.
:
Pogn
13.
angel:
angel: 38.
ivy:n3 angel
lilith:
Wohls
MONTGOMERY
J. A.
Wohls
angel:
2416
ARAMAIC INCANTATION TEXTS.
WD
(for
^niK).
Stiibe's,
Michael
96
p.
N^oo
O, K^'bo,
pK3Ka
PX31) angel: Pogn
(cf.
B.
3oi>0 N11L3
p,
TIB3K.
Word:
the
27,
n.
deity?:
Mandaic
XJKO
4.
:
2 (see to 2: 2).
19,
cnJ'OO
deity: 19.
see
34, etc. (see
f-).
D Signs of Zodiac
angel: 35.
P3t2,
:
271
genius
19
:
;
Wohls 2422. deity: 19.
TT, Tiv
ghosts
YAHWE
mir
W
pP,
Wohls
:
2417.
angel: 35.
passim.
angel
Pogn B
:
angel:
Pogn
angel:
ib.
deity: 19. ;
Lidz
i.
IVD name of God:
B.
29.
ID demon: Wohls 2416 (see KbiiO epithet of a deity:
angel, or divine
name:
25.
ni
Wohls
ghost:
p.
81).
19.
2417.
lilith: 38.
hlW
angel, or divine
angel
flip'
Lidz
name:
25.
Mandaic genius
B.
Pogn Mandaic divine name: Pogn
K3"ir
:
i
;
angel 3
B. v
with
angel,
names"
"eleven
following:
Schw
:
38.
angel:
Wohls 2416.
angel:
14.
Schw
angel:
G.
Pogn. B.
:
PSBA,
xii,
Wohls 2416
(see
298.
Pogn B. "heat" demon: 30:
god Nannai
angel:
XD<3 the
PKHD3 angel: Hyv
(in
deity: 19.
2.
NiD'j?
o
angel: 35;
Kasdeya angel arts, Enoch 69:
evil
96).
p.
of
36.
:
god Nirig; 36; I^TJ
Ellis
:
i.
12).
miD name Leviathan
trvrb
W3HD
demon
:
2.
:
mno,
37.
angel:
^Vino angel ^5;'2^?^
:
2416.
:
25
9.
;
angel:
Lidz
i;
Pogn
Sin: 36; Montg. deity:
Schw G.
Metatron
etc.
B.
Pogn B.
the Destroyer:
angel: 'O
Wohls
3.
Nin"D, KTD (Mantl) Moon: 34, Wohls 2416; Pogn B. ,
i>tc"3Bno
of God: Ellis
Satan:
Wohls
2416.
2,
19.
etc.;
N3KHDN.
SJNDD, 19;
cf.
UNIVERSITY MUSEUM.
272
Wohls
angel: \0,
97 ^S'-IID
nixnv,
2416.
Prince":
trio "the
rvam
*.)
Schw
angel: 15;
angel
angel
'v
14,
:
TV
Wohls
angel:
Wohls
p. 27,
Arch.
Schw
:
Istar,
B
(a
15);
=
name
:
Lidz
XDip divine name?:
:
36.
:
5.
19.
NSp idem.
Pogn
nos.
she-angel,
Kedron" (cf. Mand.
iv,
Myhr.
evil deity:
to
"the great Jordan").
268).
Mand.
great
name of demon angel
bs'Dy: angel: 7;
see
(but
5
Wohls 2422
2416 (see and Bousset,
Rcl.-ii'iss.,
f.
I.
8.
"the
imp
F.
Pogn B.
:
8.
Schw
:
angel:
8.
genius or angel
,
God:
Lidz No. u).
deity
angel: 15.
angel:
Adonai
angel: 14;
19.
8.
'v,
Schw N.
niv epithet of
I.
8; sou
:
epithet of
14.
:
HIT
b"pnx angel:
7 (see p.
5,
BABYLONIAN SECTION.
name of angel of death: Schw F.
noayp
14,
of lilith?:
38, 40.
iwipy angel
:
into
8.
xmpj? "Barrenness": n. ^K'any
angel
:
Wohls
form of Raphael Pogn B.
bvrm
,
Lidz
:
angel
i angel
2416. i
Schw N.
angel:
I.
nxi a male genius
;
B.
Pogn
:
Schw
:
Lidz
:
rrnB DSI a female genius
Pogn B. angel Schw
:
4.
ibid.
angel: deity: ;6a
idem.
angel
Dr6a, Tir6s father and mother of
demons
8
:
(variants
in
xp2i,
'"I
37.
angel: 13, 28. :
8.
angel
angel.
:
Schw
I.
^N'an, ^yxan,
for Piriawis,
Pogn
form
:
Mand. genius
passim, see of
;
p.
96
^nsean
Raphael:
f.
Raphael:
Pogn B. Wohls 2416. i
^an,
(cf. ^saniv, b'Via)
:
B.
b'yris
Lidz
F.
mother of demons.
Mystery:
19.
KD'ba KD^a genius
angel
Schw N. Schw
:
a genius?:
n
17).
o^ba deity:
I.
:
19.
*
angel
:
10.
b'S'Spat?
angel:
Pogn B.
nfc'
Shaddai
8
:
MONTGOMERY
A.
J.
Myhr
;
hx
;
-ARAMAIC
tntJ>
*v
Schw N.
hwvrv
angel
iwote
angel: 35.
xrnoe>
deity:
:
BKB> Sun
B"DB>,
7.
,
INCANTATION TEXTS.
^ ,-
Montg.
;
B
;
Mont S-
>
2 5-
el:
font?, b'KnP, ^jntfi b"K'OB> angel: 14, 35 Pogn B.
-,
,
F.
(Prof.
an
30 Pogn
36,
:
273
;
my
Perles calls
attention
,
?Kpne> angel Pogn B. nnt? demon: Schw F. :
midrashic
the
to
rence of
=
see Griin-
xxxi,
Gesammeltc
satze, ed.
59
;
ZDMG,
baum, f.
'trust?
occur-
Perles,
See
f.).
p.
Auf-
n'nw,
D'J3.
A of
napna,
in
evil
naoin
cited
i&i'd.
(=
Lidz
n3D3, naana,
nnTD,
Ellis
angel:
xbsDD,
KDOIN
(=
i
mo,
Dsp-iK,
?),
"eleven"
the
cf.
;
233, iiTDi, ^'jj'D, p'nv, xspina, njnoi,
names
angel
mystical
Schw G: n33, nono above, Wohls 2417.
in
spirits
some
ghosts,
p^n
in Ellis 3:
:
of
list
F.
198.
Schw G sanoo, rptne>, In Schw M a list of
names
Schw
angel:
i>njMWn(n) genius:
1901, p.
Also eleven names of angel
nmM,
iwrrn
225
:
bbs, ^J?, bbo, etc.
Names
nbs:, '10DD, in'tSDD.
For a
mss,
names, see
lilith's
No. 42.
SOME KABBALISTIC FORMS OF mrp nr
Hyv; cf.
irr,
in'
Schw
in'
in'
Q;
1.
16; IDE'
ib.;
r\\ ib.
1.
Stiibe,
1.
35,
FKfN, rs^
KKXKKK, 20: Stiibe,
1.
(Atbash),
1.
29;
nyn,
mm,
8,
:
nil,
Ellis 4,
Stiibe,
1.15,
2.
NNN Schw
center;
5,
f.)
Hyv;
28; n'3m, 7:
13: 7; nn nn, 7: 12; in
H'nn -i^s iTnK, Stiibe,
K
Schw O; VI,
rr,
Stiibe,
ETC. (see p. 60
I;
XNKX
2, 5.
15;
pw
Stube,
1.
p'rr
66.
jo po,
|D f|D,
Cf. also
i:
1
5
13,
:
2
;
^o f e>
}*p etc.
24: 4f, 3:
6, etc.
29:
GLOSSARY B
WOMEN
PROPER NAMES OF MEN AND K3K Abba
Komesh:
s.
s.
17;
K3'K Ibba
Zawithai:
s.
Abbahu
in3X
Myhr. Abanduch 1V1J3N
Abuna
N313K
(w. prep,
Pusbi:
d.
5.
no. 18
2.
patriarch)
(the
Schw O;
'TN
Idi,
d.
Adam; rucmp 13,
Adak
s.
intt
B
Wohls 2417.
:
'K
:
10;
D1K
nos, KDK
IIBDX
Amtur
'no -noonn ;
51; the
see Justi, pp. 5, second error for see
Imma m. Hisdai Schw E; m. Osera: Schw G.
ib.
Yazdan-
1..-OJK
Anur..d
Wohls
nn,
Anosai
I.
s.
Parkoi: 28.
Mehinducht:
d.
(error
name?)
for
previous
d.
Sebre-le-
ibid.
3.
Anosta,
nN
ibid.
Anuth-haye Yesho: ibid,
("vessel
Parkoi:
;
28 d. Nebazach ; m. Churrenik: Lidz 2; d. Dade: Lidz 5. :
;
(274)
of
life"?).
3 ; d. Hathoi 6 m. Dodai: 21, 22, 23; d^ Doda: :
:
7,
2422. d.
Oni Harm. Tardi
(?).
ibid.
Ahathbu:
s.
Mand. nKnxAhath
25
Schw
Anos m. Zadanos: Pogn B.
Anise
Ahdabui
:
20.
27.
Azia m. Maria: Lidz
':IK
masdar Tardi
146).
K (?) Ihi f. Ephra: 18. Izdanduch m. Yezidad:
'l3iriK
Solomon
d.
6.
:
Aduryazdandur Pogn (for first component
dad?
Dade:
Pogn B. Ukkamai f. Zutra: Schw F.
'33:
Pogn A. Hathoi
Far-
B.
Pogn Ahathema m.
Mahlath: Schw P.
m. Asmin
(not in glossary),
Ahath-rabta m.
ruchiro:
12, 16.
nbJK Aglath
Ahathat-
Pogn B,
:
:
Dadbeh:
s.
2426, 2414.
'rrb)
Nanai
d.
bon,
srm nsnn:
Dmas Abraham 8,
Imma: Wohls
7,
:
ti3t3KnriN
Geribta:
s.
rtsixnnx, nsKnsnns Ahathadbah d.
2.
sorcerer?)
(a
Ahdabui:
m. Ahathbu Wohls 2422.
Bar-
kita: Stiibe.
Astroba: 29. J'DDK
Asmin ,
d. Idi:
Wohls 2417.
T-Asmanducht m. Dadbeh:
12, 16, 31, 33.
MONTGOMERY
J. A.
MBDK
ARAMAIC INCANTATION TEXTS.
m. Gaye: (?) (see to 7: 4).
Aspenaz
Myhr K1D1S
Osera
n3-Bahmanduch(t)d. Sama: i, 13; m. Geyambuch Pogn B.
,
Osera and Imma:
s.
G
Schw
Aphadoi
:
Tina Bahrad:
(see p. 83).
,
SOBK Ephra
Saborduch:
s.
Ihi:
s.
13;
i,
18.
Bahroi
Kusizag:
26:
"D'X
'D'K
5,
dar: Ellis
n3
?
er?)
Zand: 19; 34 (sor-
Artasria
Arha:
s.
Ispiza
TBK Aser
(
2426
Schw C 17.
112;
Immi
d.
lanrm
Ethroga m.
B '3K3 Babai
;
Schw
:
Kn
Wohls
1113
Kukai:
(cf.
Bedin:
rrarvana
i?.).
Pogn
("citron").
s.
eU3K3, E1JK33
PT3,
Justi, p.
'33,
Babanos
see
39.
=
Hal (so Chwol CIH, Talmudic name 1
Baruk-aria
(Farruch?) Reshinduch: Schw M.
Berikyahbeh s. Mamai: 26 (artificial form). Bar-mesosia:
magician,
s.
Hal,
with
artificial
name?). b'tr,
hxnwo
<33
Bar-mistael:
13,
Myhr
;
347 b).
:
Schw C. (cf. my note on Schwab E, 3; a master
Wohls 2417
s. MeKayyomta 9 hanos: Pogn B. better p'3 Be (h) din f. Babai: Wohls 2417 (see :
15.
Terme
NJV313 Barkita m. Abba: Stiibe.
Nold. Pers. St. 395, 414). enJ33,
cf.
n'DiDOia(?)
Syriac.
d.
N"n).
s.
(cf.
Dodai:
Bardesa
?)
F; H.
Athadba
praise" of sorcer-
"n 13 Bar-haye Rodw =
30.
Bosmath
f.
ND-na
:
Komes:
s.
s.
Bar-gelal
(m.) Ispiza: 30.
s.
name Schw G.
B.
cerer or deity?).
,
7, 27.
of
Barbabe m. Yazid: Pogn
s.
Gayye: Myhr. f.
"son
perh.
(artificial
i.
Hormizcluch: 3;
s.
Arion
Bath-sahde: 34.
d.
(30)
:
Arha
Kawaranos:
Banai m. Merduch:
Ispandarmed m. Yandundisnat 30; m. Dinoi: 32, 35; m. BehArdoi
d.
:
35),
(32,
syr.
Bahranduch d. Newanduch Ellis i (see Nold., Z. f. K. F. ii, 296).
Justi, p. 6).
Ispandoi w. Ephra: 18. Y'X,
aus
128).
JKTjnna Bahrezag Pogn B.
'nna
d.
Aphridoe Lidz 4 (cf.
ms
Ausz.
Aden,
B.
G. Hoff-
Ellis i (see
mann,
Dawiwi: Pogn
s.
275
7,
(see to 7: 13).
13 Bar-sibebi
s.
Tshehrazad:
15-
Bosmath
d.
(biblical).
Aser:
Schw F
UNIVERSITY MUSEUM.
276
m Bath-sahde m.
Bahroi
nxa Beth-asia
JV3,
osh: Pogn
Dazaunoye
34.
Mehan-
d.
B.
:
BABYLONIAN SECTION.
Duchtanbeh
A
Pogn Geyambuch(?)d. Bahman-
Hawwa Pogn B
ducht: Pogn B.
J
W
Aspenaz
s.
Mamai
s.
Geyonai
ruchusraw
Myhr.
:
Justi,
Dinoi
8.
:
DurGeloia (Geloie) same B the duch Pogn m.
:
,
;
^J
probably unpub. (=
)
'BDJ
Geniba
s.
smsan, Misa: Pogn B
35.
:
masc.
"penny/' col.
injjn Denduch duch ibid.
,
(cf.
(cf.
Dinar,
Payne-Smith,
"laugh-
Gamaliel: Schwab O.
K3'M
Ispandarmed
name
ter"?).
4
Nn-ijn Denar(i)tad.
no. 16094,
:
;
Lidz
:
86).
p.
s.
:
Duchtanos d. m. Far-
ciJnan
,
Kumai
d.
18).
(p.
:
Gaye
:
38.
29.
3,
'Adwitha
s.
887).
d.
Chosri-
Geloia:
Pogn B Adhur-
:
Durduch
Dodai: Montg.
d.
for
(Noldeke,
Gaspai w.(?) Farruch: 41.
duch). Til)
Guroi
s.
Tati: 25.
Gusnai
Darsi "the foreigner"
Beth-asia
d.
B, no. 3 (cf. below,
Hadista
n, >N-
M run,
Dada
f.
nrn
Sarkoi: 12, 15.
Bade m. Terme:
m.
39;
Mahlaphta: Pogn B; Ahath: ib. (also written
40
;
Ahath: Lidz
d.
5
(run).
nn,
m. Ahath Hinduitha 38. ;
25
:
m.
;
mil, rmsn Dadbeh
TH, T1ST 34;
1
s.
Asmanduch:
6, 21, 35.
David (the king)
Hyv; Lidz
Dawiwi(?) Pogn B.
24
:
;
Kivnrn
m. Mehperoz
P'Jin
Hinduitha
Mah-
d.
m. Marathai
(see above,
:
:
Ellis 3
3). d.
Dodai
:
38.
Honik s. Dadbeh: 12, 16; s. Komes: 17; s. Ahath:
f.
(
?)
Kin. .in
H.
r.
armed
.
:
Hormiz
:
12,
;
Hindu
?)
Schw
Miria:
Hadassa).
16020 (unpub.).
'Kin, Kin Doda(i) d. Martha: 15; d. Ahath: 21, 22,
23
d.
(biblical
(nsn
laphta
d.
rrito)
29.
:
Pogn
:
14,
5.
Aphridoe:
dora
m.
Ispand-
26. s.
Mama:
15;
s.
Mahlaphta: Lidz 5. Hormizduch m. Ardoi 3
;
d.
Zadbeh
Mehduch
Denarta (Noldeke, from
beh).
s.
:
14.
:
:
Pogn B Azadh-
m
TiT,
Zacloi
NTWT ins
Newanduch:
s.
Hyv
Zawithai m. Ibba:
Zutra
tntiir
Zand
f.
TiT
Zaroi
s.
B.
Pogn B
:
Mahlaphta: 24.
second
the
(for
above; the first a name, see Justi, p. col.
Payne-Smith,
149,
d.
p.
cf.
Persian
?: 37.
Zarinkas
e>3:"tt
Justi,
Yazadpanah Gus-
n:BiST"
nai
word
Pogn
?:
s.
27.
149).
er or deity?).
HDNT Zapeh
7,
Pogn S
:
(the
34 (sorcer-
19,
against
Yazdoe d. Rasnoi same name,
nTiT'.
'XJEnJ
Arion:
Arabic,
:
B.
Mar).
title
Pogn B; (Aramaic
ibid.
Pognon B, pp. 103, 14). isnT Yezidad s. Izclancluch
Schw F
:
277
Sisin:
s.
than
rather
2.
Ukmai
s.
(w. 13T
:
1
:
377).
Anos Pogn
TTK Yazid Barbabe:
TT\
s.
Kaki
s.
(cf. Justi, p.
BnjJONT Zadanos d. 'KJTIT
10;
'Adwitha: 38.
s.
Zadanfarruch
JS1T
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
123V Yokebed
d.
?
no.
:
1585).
2924 (un-
pub.).
B3B>H3nr
3'3n Habib: no. 2924 (unpub.). Kin
Hawwa
(Eve) wife of Adam:
13; m. Sisin:
'SS^n
Halifai
s.
Sisin: 29.
Hmri..sai
s.
?:
Tad m. Guroi
:
ie<13
19.
zag:
E.
Pogn
:
25.
Timatheoz
Lidz 2
Tardi
s.
Mamai:
("Timotheos," Lidz). d.
Oni
:
20.
Chewaranos
Pogn B
8;9;
Jesus, traditional socerer
?)
:
p.
18;
Kezabiath :
Pogn
Tnna,
Kalletha
:
Justi,
p.
Adur-
in.
B, no. 23.
Chuze-
Tinyna
s.
Beth-asia:
Pogn
d.
Mahlaphta:
17.
Komai m. Duchtanbeh: Pogn
(see to
32). (
(cf.
B.
s.
17; 32; 33; 34
Noldeke's
;
Pogn,
huroi(?) Joshua,
Behre-
in.
Chewasizag(P) m. MehrPogn A d. Papa Lidz 4
yazdandar ,
Perahia,
ibid.
:
ing chush-sak).
IS-
inB'
Schw
8,
182; Andreas to Lidz, propos-
ST3
nsorrc>D Tsherazad m. Bar-sibebi:
Venn',
12.
:
review, p. 144).
B.
(see
D
Ispan-
patriarch: 4.
kai :
Dadbeh
d.
Isaac the patriarch
Ama: Schw
ND-nn Hathima m.
s.
30.
Jacob the patriarch: O.
19).
pjn Hanun, the house of
HD'n Hisdai
Emme:
d.
Pogn B (no. Enoch the
:
Yasmin
PDD'
B.
Pogn
Yandundisnat
darmed
A.
Yazdid
s.
Komes
:
17.
'13O13
Kumboi m. Meducht
:
35.
UNIVERSITY MUSEUM.
278
BB13 Komes
Mahlaphta:
d.
BABYLONIAN SECTION.
Mehrodan: Pogn Wardan,
pnno
17.
=
Poitowyr
nD3
Xaro
s.
Mehanos
Denduch:
10;
>K-n3
16.
12,
B.
Kurai m. Mesorta: Pogn
Churrenik d. Ahath: Lidz 2 ad loc.). (cf. Andreas,
Churasan w. Chuzehuroi:
Pogn B
78, but
(cf. Justi, p.
to
Noldeke
see
Pognon,
p.
Justi, p.
s.
34.
Mehrikai s. Kusizag: s. (from Mithrakana,
A
Pogn
m. Pabak:
Kufithai
Dadbeh:
d.
4;
2,
S-
:
,
;
'K-.
Mihr-hormizd
in'D
Mamai
Newanduch: Kaphni h. Newanduch 10. ii f.
TPBW,
p.
ssO-ire-Tin
B.
Pogn "JS3
(cf.
40.
m.
Chosriduch
11T1D3
:
B Justi,
214).
Mazdanaspas s. KusiLidz 4 (see Andreas ad zag: he.).
Mahlephona
B
s.
Dade Pogn :
(but Noldeke, Nnabno).
s^no Mahlaphta m. Komes: 17; m. Mesarsia: 19; m. Hindu, etc. 24 m. Pathsapta Pogn B; m. Hormiz: Lidz 5. :
:
144).
wn
,
Kusenta m, Su-
maka: Pogn B
see
derivative?
Waresna, or Justi, p.
(from Pers.
;
r6no Mahlath m. Aglath: Schw P (biblical).
Mehuphta m. Rakdata: Pogn B (but Noldeke, Nnabno)
KriBino
354)-
SBTI3 Kethima m. Nana:
Schw
L.
.
roiTD, nsn'KO Maiducht
40
Xaro:
m.
B Mehanos
m. Babanos, Pogn
;
B
;
Malkona
m.
Maksath: Schw
s.
P.
jnno Mehduch d. Dadbeh: 16; m. Hormizduch: 14;
'intD
Mehperoz 3
(=
206;
cf.
,
12, d.
s.
15.
Hindu:
Mihrperoz, above,
Ellis
Justi,
(
=
p.
P
("olive-gleaner").
Mesorta m. Kurai Justi, p.
lowing; but
cf.
etc.,
Meribanes Justi, p.
=
208).
B.
Pogn
sasiNB Marabba
Marada
pine Mehraban s. Yazdoie: Pogn B (Pogn thinks error for fol-
:
s.
'Ad-
witha: 38.
186?).
Mihrwan,
:
npDD Maskath m. Malkona: Schw
3).
maheng,
Geyonai: 8;
26; m. m. Berikyahbeh Mihr-hormizd: 34; m. Timatheoz: Lidz 2.
Mehinducht: m. Anosai:
Pogn B
Mamai, Mama: m. Hormiz:
"KDXD, KOO:
m. 15;
9007 (unpub.).
Mahl(aphta) Mehoi s. Dodai:
:
35, no. 16093.
Beth-asia: ibid.
:
Kumboi
d.
,
'IB
h.
Hinduitha: 38.
Mordecai
vo Merduch Maria
d.
d.
s.
Saul:
Banai:
Azia: Lidz
41.
7, 27. 3.
M'TD Miria m. Hadista
(=
M
Pogn
:
'Adwitha m. Marabba,
Miriam?).
Mersabor
Pogn B
:
Syriac
Hyv
(=
8
:
.
shai
.
Pogn
:
Rabbi, a sorcerer: (see Noldeke, Z. f. Keils.-
Nvnmj? (?)
206).
Marath m. Rasnoi
m. Hamri
B.
Kayyoma:
frequent
Justi, p.
Emme
X'DV
f.
(=
etc.
38.
Mariam: Schw Q.
name,
279
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
s.
forsch., ni, 297).
fol-
lowing name).
Kmo
Martha m. Dodai:
"xnxiND Marathai
neno Moses (the lawgiver) .
.
.
Pogn B. Muskoi
40.
""I3S
Mesarsia
s.
Mahlaphta
Schw
Methanis
Papa
f.
Newanduch
d.
Kaphni:
duch: ru
Noah
10,
Ellis
19
:
rvms,
;
;
:
'D
f.
chosraw
Saradust
=
:
Lidz
m.
Duchtanos:
s.
Ahath-rabta
s.
Pharnagin
conjurer)
(cf.
atria Pusbi
Serin:
7,
m. Farruch:
A ,
:
Schw
smiB, Esth. 9:8).
na Path-sapta
Pogn 9.
(a
:
Myhr.
G :
:
96).
p.
Pharnagin
Behman-
Kusanta
Lidz
(cf. Farruchrui, Justi,
Porathai m. Mesarsia
s.
Farru-
NINIDSTIB)
s.
traditional
?: 30.
d.
m.
3;
Sahduch
s.
Farruchiro
in Jesus").
is
pKDtD Sumaka Pogn B.
nomo
?: 41.
s.
;
4-
Anuth-
(w. Pognon
(my?) hope
Simkoi m.
5
Ahath:
m.
(also
Kethima:
d.
Simoi m. Muskoi: Myhr.
"iC'D
f.
28.
Farruchan
[X311B
10.
:
KnajjD Sebre-leyeshu
OD,'NDD Sama(i) duch: i, 13.
Perahia
Pusbi:
s.
Parkoi
Anur
Pogn B
"his
X'nnB
S'ms,
28.
Schw L; Nanai m. Ahathatbon: Pogn B.
haye:
Noldeke,
Babroe,
i.
Nana
Pogn B
B
Joshua (Jesus) 8; 9; 17; 32; 33; 34 (see to 32).
29.
I.
(patriarch)
SOX3
4.
Kukai: Pogn
Pcrs. Stud., 400).
:
;
Chusizag: Lidz
Paproe (= Arabic
Pushbi 5 m. Behdan-
d.
n
16.
:
Nebazach m. Ahath:
TiiJVJ
2, 4.
:
Dadbeh:
d.
Farruch 1TS33
Kufithai
s.
d.
G.
Resan:
d.
Pannoi
34, 35.
Simoi: Myhr.
d.
Porath:
s.
:
Denarta:
m.
Misa...
KB"D
:
Pabak
pass
15.
Hindu
d.
d.
5.
Mahlaphta
(with Pognon
=
"Sabbath-daughter").
:
na
UNIVERSITY MUSEUM.
280
'PNp Kaki
Hyv.
:
:
p
B
B
Lidz
(a
s.
col.
cf.
3538;
the fol-
>
Rabbi
I,
Hyv
(artificial
sorcerer:
^P
B (= Heb. Churai
:
m. Saradust
Sirin
m.
Pogn
9.
Kaphni
d.
10;
:
16.
12,
Sise
:
34, 39,
:
Pogn B
Beth-asia:
d.
(compare the following).
Rakdatha
Mehuphta
d.
Pogn B ("dancer"), Resan m. Methanes: Rasnenduch
I't^n
I.
Sarkoi
B.
Lidz
Hyv;
(nobo),
Dada: s.
Schw Amtur:
:
f.
O^C* Solomon (the king) Ellis i; Lidz 5.
?).
Rustaum
jen
Q
Schwab
name?).
Rubkai: Pogn
npm
a
of
father
12, 16.
Solomon (the king)
B^t?
9.
Mordecai: 41.
f.
Sarkoi:
Sili s.
lowing).
Kayomta m. Babanos:
i.
Saul (?)
Mersabor: Pogn Syriac name, Payne-
Smith,
i,
Farruchan:
m.
Sahduch
(cf.
JuSti, p. lOO).
Kayoma
Ephra:
13-
Kukai m. Paproe Pogn t
Saborduch m.
Mahlaphta: 24; m.
d.
Zadanf arruch
KOVKdif
BABYLONIAN SECTION.
d.
:
Sisin
Yazid 29.
ibid.;
Aphridoe:
4.
m.
29; m.
Haliphai:
Pogn B
;
d.
undetermined
Hawwa ibid.
(
60?). ne>
Resinduch m. Baruk-aria
:
Seth (the patriarch)
:
10.
:
Schw M. 'in
Rasnoi
d.
Marath: 8;
m. Yazdoe: Pogn B.
n Terme
d.
Bade:
39.
Tata niece of Bardesa
:
39.
:
=
GLOSSARY C GENERAL GLOSSARY X3X father
:
prvnas 36
pi.
13X perish: 9:
2417.
X13X, xnx3X lead
39:
UX
hire
36
:
NiO't 'J3X
:
:
behind
5.
do.
Hyv.
p*iK as: 32:
2.
'S
xiJ'X roof: 6:
fX
letter,
7.
writ
divorce
8
:
'X IN,
alcove
Mand. :
if
X31X
12
8:
a disease: 24:
squeeze:
mx
,nnx
i
j'S'X
xibtx
impf: b"W1
2:
35:
eat:
nvrnx
b'tx
Ellis
:
unto,
:
sister
relative
:
:
of:
39:
9.
34
2.
:
n:
oSiy
?:
following nplN
7;
^
whoever
nxbsn,
Pogn i
:
B.
6.
15 (see !>).
7:4; KH^N i4;inbN,
16: 5
l^fN
w. suff 'inx 4 .
36:
:
byrn,
4,
impv
6;
(also Glossary
pi.
A).
Wohls 2417: xr6x ("N) Wohls 2422, goddess:
F, 5,
B.
Pogn
pi.
Tnx take hold
;
for
t63N food: 18:
2.
VTH Schw
i,
bty ,^t
brother
36:
Pogn B
N3 JVN,
Pogn B.
(f) eats,
9.
xytx 6:
i,
=
xs'N
Schw G.
sweating fever: 24:
go:
not
is
4.
not:
is
error
u.
:
xmnx
5,
n^
2.
letter of alphabet:
9:
=
;
Talm.
Lidz
Lidz 2;
17,
which
unc*
=
X3V
Pogn B repeated ... or: Pogn B.
px
9.
there is: nbrrs 37: 3;n3ny are in him, Pogn B.
I.
13.
:
or:
iy
if
4,
:
Schw
"iix
F.
Schw M.
:
13-
ear: Lidz
Stiibe 58.
tree: 34: 5.
nought:
of
3,
Schwab
-px oh(?):
Lidz
N-pjy
8:
:
mnx
B.
Pogn
pa'&anv
:
oh: Hal.
10,
(tin?): 19:
N-oy: Montg.
5.
XTJX Pogn B,
:
ins be behind, tarry: Af. Wohls
5.
7.
X3131O destroyer
X33X stone
:
2426 :
3.
i>x ,
(or, curse?).
deity: 38: 7.
Af. teach:
xabo Hal;
Pogn B nxa^i, as from f\r?'). ;
4.
(281)
ib.
X^Bliixb
(Pogn
UNIVERSITY MUSEUM.
282
BABYLONIAN SECTION.
DN, D'N if: 2: 3; repeated, whether ... ,
or, Ellis
pi. 'BO
XD
I.
:
:
parallel to cattle, posses-
jos be true
Hof.
:
Amen:
|ON
,
Schw M. (see p.
12.
denominative
[ON
of
jiaxnJON, worked for you,
command
-icrvtc
30:
2:
:
3
ions 37:
7,
}N
pN yea: poi
p5J
'B3S
face:
13:
n'3'i) 5,
presence,
9.
(see JOK).
JNO,
Schw
)iraJl
in
I3> C"3V
15,
constr. yytt
38: 8;
NE'^N
32:
pi. 'C'j'K
10,
2422
ntfsi
7, etc.
is
Ellis
see
(but
form a
the
with
(see p.
or
Wohls
3,
Frankel; confusion
feminine
wood: 38:
7:
IN
2.
moreover:
3:
Schw
K'UWX
n,
etc.;
darkness:
Schw
F.
'P'BN epithet of
pno
7:
'b'3N
'N, Ellis 5.
woman, wife: 31: 9, 32: i; Knrmjg: 4; Nnn^ 3 3, 7: 15, etc.; nnws Schw M; 2;
n.
praeparatumf: 13:
:
tc
Pogn B. Wohls 2417.
keys
trap:
:
11N,
I.
lax turn away: Pogn B, Lidz
3:3; Knn, Lidz
of
:
7-
38: II.
man:
goddess: 2: 'K ditto?
your
B, no. 31.
:
etc.;
5.
3:1.
70;
F.
UK anger: Schw F. 'BN over? jia'BN paip Schw R. and 'JMJ) man i 12,
etc.
spell: 'K
Pogn
3,
DK binding: Lidz
vessels: 38: 3. vessel
p.
'H ditto. 4: 3, etc.
5.
Pogn B
JT3
;
(see
"K, "v bond, spell, angel:
,
4:
p, Lidz 4:
ib.
52).
5.
word: Schw M, nc'C 13: tree-top?: 34:
B.
Pogn
i,
Af.
14;
19:
S'l'DV, prison,
2.
if: in
magic: 4:
nom JirvnDO
ppl.
Etpe.
;
5.
(see Frankel
loc.).
etc.;
E.
Pogn
3,
(see
threshold: 6:
'303?
bind, charm, of
has
whoever
say,
ad
NJO1N
s'uojn (NO
artisan (?) in
:
13:3, Pogn B.
:
Wohls 2422
?
i
:
etc.
i,
9: 11, Lidz
4,
Nnuo'n faith: 2g:
1C.
12: 13.
OD'K,
,
63)-
3:
pi.
SDK myrtle
ijBD'N hall:
JON pON, 14:
e. g.
p, Pogn B
8; pel
,
ppls.
129).
p.
pacific
15; Etp. ;
healing, etc.
13: 8;
Schw M.
sions,
ION
KniDH
IDS,
8.
35:
Lidz
N'DK, K'DNO,
5?
Se>J
12,
:
heal:TD\ w. suf. i: 'on' Wohls 2422
mother pa'D'K 8 4, JVKO, 38: 14; plur. p,nnn'N, 36:
X-3'N
i
12.
la.
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
xmis way: Hal 3. Aramaean (so read Pogn B, 27, ext). 2:
earth:
8
:
sneK
Pogn 'VK fever
2
:
snes Schw
;
G. ;
86).
}'3
enchant: 2:
3.
XBB"X enchantment,
nx
rump:
:
snx come: 8: 9; Af. fnx
=
the
Nin3
im
F; i
other,
38:
15,
Ni>D3
7: 13
8
I.
So'O).
(cf.
3.
12. (
'3'3
S3'3,
:
?)
Schw
between:
:
F.
}'3...
b...
whether. or, 3: 5; '3, between... and,
29:
ii
,
.
.
K'3'3,
;
Pogn
'3,
n; Schw
11.
n'3 within :83^ H'3 30: 4.
sny3 egg: Pogn B. 8 16, etc.
B"3 evil
in place of, after,
28:
12,
:
39:
sra midst: 6:
afterwards,
:
:
xnie3 malady: 34:
2.
Knint5"3 ditto
(
?)
7.
Schw
:
L.
sn"3 house, 3, '3
in: passim;
sntrp, 2:
Schw '3133
I
2:7;
'isna'a,
in
3;so3,
family: prvn'3 12: 2, pn'na 6: 6; Mand. with suffix, nn'3, 38: i, nn'sn
'3
that,
Lidz
(?).
an interjectional call for divine in K31 XDit? )33, help,
Pogn B root
;
(cf.
Pognon,
ashamed
be
K13
come
Syriac "maledic-
Kt'3
plunder
(
?)
etc.
D73 muzzle
nirra,
:
5
:
3.
a
p'Kn3
38:
sorcerer's
Nn5o3D
:
7,
class
of
de-
7: 17, 10:
.4.
(see p. 79).
2: ii, Lidz 4.
swallow up, destroy, Etp. 3 9 :6.
NJ'3<3
fS3 Schw G.
:
pi.
p5>330,
mons: 2:
JJ?3
impv.
:
Pogn B. in
(5>33)
the
diction"). nri3
plur.
Of
school 8: ii, 19: 17.
Glossary A). J33
4;
ii.
a class of deities: 19: 6 (cf.
:
act.
13,
B.
'JVJVK, 9: 7.
9: 8; ins ins3 one
after
n:
33:
10,
'3,
(Heb.).
jay press?: 38: 12.
place:
Schw
|'3
B.
M
Schw
inf.; Etpa.
define, specify J'3,
ibid.
Pogn
'JiB>p,
sign of accus.
13,
32:
evil
Pogn B; Pa.
X'bt3K3
undo: 17:
womb: 11213?
17:
part.
because of:
Schw PSBA xii, 299 oyv, Schw M (see p.
:
form of
L.
abandon: impv. 7:
(?)
xnsE'y,
7;
B.
24
:
B"3
E'S
Schw pass.
14:
Pogn B
K^>xb3,
insB some
cease,
ditto:
'C'K guilt
=
14.
:
S'yt3^i
(see him, p. 50).
in
B.
Pogn fire
cleave:
Myhr)
spix,
2;
ST3
283
building:
38:
3;
of
:
7,
cattle
barn, 40: 4; construction (abstract) 16: 6.
UNIVERSITY MUSEUM.
284
KHKD'3 pillow xnoiD3 in
Lidz
:
Wohls ask
KJJ3
a goddess of
embalming
33, 31J
13, etc.
demons (see 3 in Pogn B,
80)
2
:
:
K3U
;
b3J
XTV3 Syr. KT3
cattle
,
34:
top3 herd:
Wohls
:
Pogn
(so
27
p
e.
plur.
SOU
g.
29:
38:
6,
i
rm
passim,
ns
Hand,
,
1 1
JTI3J,
38
;
Ni3i 13 apart in
3:
J33
36:
2,
tinrm
3,
10.
Pogn
15,
K13 Pa. put outside
:
'SO3 foreigner
8.
29
bright, of
"in3
vi3
13
KTO
ma TQ
hail':
flee
:
bless
14:
Ellis :
25
(= p13
:
2,
3,
:
Pogn
B.
3
:
;
Schw
Pogn B
snu K313
tie,
12:8.
13,
:
3,
^H3n ion Schw F.
woven headdress
:
:
Lidz
:
17:
NB13
wb 13:
6,
color,
10,
13
jo
6.
eruption, noise B.
form:
:
'3
f3r3
:
29: 10.
bsp Pogn
7:
15
=
Myhr.
body: Hal, Schw Q; nsi3, term for a man's inamor13: 12.
Pogn B.
^T3
rob:
1T3
inhibit,
ban: 7:
13,
KHTTJ ban: 7:
13.
l
:
19:
2,
3: B.
bind (of a spell)
S3' TiT3
'30?).
flash (lightning)
5
ata,
8.
N1313
wall up (against demons)
Myhr.
Pa. X3n3
:
J'313
angels:
Hand. K1K3J,
midst: 133 34:
113
3. i
5.
4:
7,
might: Schw F.
32
I.
SO3 create: 2:
35:
:
8.
7.
:
30
,
2.
7.
B.
tro the open country: 17: 29:
n31J,
NJT6lT3
3:
16:
demons, 29:
13 19:
|'O
hi J great
nss
4,
:
voice,
xr)33,
p33JO
7: 17,
Pogn A,
;
&6pm
,6:4.
(of magical op-
5
Pa.
const.
Pogn B (n&53, JT3 componname Pogn B, ?)
5.
3.
strong:
y,
:
ent of plur.
:
;
1:9;
Nnn33
Ellis
:
:
iirrmu
:
man:
K133
4.
daughter
m
p, 41
'33,
n33
plur. w. suffix
xrm
4.
:
12.
passim; Heb.
son,
8
:
lintel
13J be strong no.
B,
:
eration).
understand). "13,
2
1
knead: 12:
2422,
2.
37:
8,
reply
K33- :,
K3J back
class of p.
Etpe.,
2:4; inf. 3S3O, Etpa., Pogn B., Pa.
bend:
B.
Pogn
{.,
Schw M.
NKJ D'K'W proud: act. ppl.
6; K"K3,
-.4:
I.
13:
virgin:
(?),
2417.
husband: 8:
j6j?3
lightning: 12: 8.
5.
'31... KJinbtf,
censing,
BABYLONIAN SECTION.
Pogn
B.
magical condemnation
Montg.
:
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
(magic) divorce: 8: 7
(q. v.).
T
1,
DM great: Schw side:
e.
^3
circuit
N^J
chy
:
A,
9.
'3
,
25
:
7.
IWU N^J
12,
=
=
qi'J
engrave
foj
SOJN
N^J
:
:
13.
Pogn
Vi
B.
Pogn B
TV
t^J
1 1
,
:
:
36
9.
see
\3i
my own
rvTi,
30:
his,
n ^u,
12;
7:
4.
i
:
in
6
6,
:
4,
:
demons
:
1 1
:
6,
B.
-at.
("good 131,
n3H 25:
on
hy
account
of:
3-
7.
:
|DT
'Tj
ny
pasture land: Ellis
Schw
chariot-driver
3.
Pogn
:
B.
80).
KIJU
troop: 7: 17; species
of demons 37
:
S^H
(angelic) cohorts: 8: 14.
(pi)
NJH
in
dwell:
itching
disease:
Wohls
Lidz 4 north: Pogn B.
chain:
Pogn
(root
tread
body:
Stiibe.
(
tH
and
:
8
n, 38:
its
2,
Kisn).
twin ditto: 29: ditto
A
2417.
piTn (?)
dwelling-place precincts: 32:
bone, body: 7: 17. Pa.,
8,
Ellis 5,
last
Myhr.
2422. '3Ti
19:
4,
pn
the
Wohls
i,
Kill
an
judgment, of
day: 4:
6.
xnvvj polished armor: 2: 27:3.
K'3-iJ,
genitive
6.
Pogn
Jinn: Hyv, prob. 37: 10 (see p.
N1JJ,
on
,
2:5;
P2T cling, haunt, of
4.
F.
WJ
'TT3
:
ditto:
18:
Wohls 2422
engrave
mine
SOT lurk, of demons
works"?). 'lOJ
in
order that, 28:
6: ii.
:
NO'b, Lidz
TDJ completion:
B, no.
4-
i>JV?).
to
:
?
HH
Stiibe
Niu 8
N'DtJ1 '^rj,
(from oba, KO'bi,
f?lb:i
:
'3'sy X'bjij
ditto:
nsbj?,
resume
Pogn
particle
part,
spheres :
Pogn
14,
to
6 (For omission of
1.
B.
Pogn
ditto
12,
Used
T
construction, see p. 39.).
circuit KE'DB> "b&l
^J
38:
p. 13.
the
;
circle?).
58,
T,
a preposition,
rock (?): Pogn B (so or of the magic
Pognon
In Mand.
'J3H.
g.
for
familial-
34: 4;
spirit: 6: 2, 12:
half-vowel,
following
F.
JD'J
pi.
passim; with H,
relative particle,
Gukaean: Pogn B.
285
:
8. 4,
29
:
6.
ditto: Schw E, Hal. down impv. Jim Lidz :
evil-doing: Lidz 4.
4.
UNIVERSITY MUSEUM.
286
xm bm
NH see!
Pogn B.
chase:
i:
fear:
Schw
fearful,
here!:
ND"m limb
F.
Kin
devil: i: 7, 39: 5, etc. (see p.
,
131 record: 14:
29:
6,
&6n draw up:
Pogn
reliever,
m
n'Mn
sen, be
ibn walk
appear in disguise, of N'Olb impf Pogn spirits .
:
plur. KHKiDl, 39:
,6:4;
9 (see
p.
3
3.
:
ib.
1.
?)
:
earth,
Kpm, 6,
5-
mental A.
healing: 37:
sm
south:
nom
true: 13: 8.
i,
astro-
G
stars,
(sun,
constella-
now:
conceptions:
3: ii, 4:
Pogn
i.
Lidz l
Pogn
and
below).
child:
tcpT"i, xp-isT ditto: 18: 6,
ditto.
3,
a disease: Wohls 2422 (Frankel reads Nrrean, see
:
Nnp-m ^12^36:4;
i.
tions).
(rm) Nnnoeast: Wohls 2422 (so Frankel), xno, Pogn B. NT3nDl ban-writ 32 4, etc. :
who
xmsn
34: 10.
fern.-
36:
Schw
logical fate,
(
14,
charms, Ellis
:
tom
iWo
5,
32: 12.
8,
man, ro'sn, 13'Bn, isan magical for terms reversing
KCH sleep: Wohls 2417. be astounded Stiibe 47.
NJipnn
31:
8; Etp.
82).
:
4,
revolve the planets, Stiibe
:
ii
:
misspelt, 20:
isn turn: pane, of the angels
like,
a disease
heavenly
3.
8.
:
etc.;
24:
:
(ppl)
8
:
17,
B, Etpe. i 12, etc. Knion likeness tot 1DT3
3;
riTinn,
Halleluia, magical term: 7:
7.
Schw M.
;
Hyv, Pogn
2,
Lidz 2;
B,
4
thus: 17: 10.
of Ra-
place in Babylonia: Hal.
blood:
Schw M.
pan ditto
epith.
37:
38: 13; 'n,
temple, 14:
pan 5.
B, Etpa.
phael: 34:
*6^n
2,
5, Ellis 5.
39:
future,
2,
:
prep.,
A,
male: 6:
i
,
Mand. w. a&rn mansion: 38:
9.
")3T,
t"ian name: 28:
K'imo
Schw G.
(sic}
Mand.
131,
'irrn
:
4.
pnan
place:
be
=
ppl.
74).
K3T pure: 27:
snan
n"n
Heb.
:
9.
4.
wn
5.
248 members) F, Stube 56.
(the
*nn return: 18:
35:
8 in
18:
13,
Lidz
Schw E,
terrifying: 35: 7. Mi;
7:
mBBn,
and Pael,
Peal
12,
rfym
BABYLONIAN SECTION.
passim: n. K^TI 14:
and,
B.
B
Pogn B.
Wohls 2422.
no. 24,
b. 6,
sropj&tt
NTIinKI 38: 12. 'i
woe
! :
1:9.
3:
J33'l
"WKD
11
!
3,
Pogn 30:
3,
MONTGOMERY
J. A.
"ni glaucoma
xne"3
:
max
ni, TV in
nu
n' sign
(see p. 93).
rr
NVT glory KJ'ST
of
;
accusative,
:
weapon: Pogn B. H'a
't
Lidz *n
honey
Wohls
flies
soar
marriage-portion: Pogn B.
:
B,
40:
JS"3S
Lidz
K^n,
J'SKT
Pogn
B,
parallel
to
25,
5.
victory, etc.,
2422.
pour: 12:
DT
B, p. 38 pendent root
"an inde-
:
=
(i) turn, but the
cherish";
5.
Kno'T hair:
B.
Pogn
Pogn (2)
12;
5.
tor victorious: 37: 11;
spr
see
34:
Pogn
KniDN Pogn A, B.
"3UT
:
:
2.
12
:
Nnnr
sell
prison
,
;
pt buy, Pa.
loss:
restraint,
=
-UT
Pogn B.
5,
;
w. subject of passive wbv ninn rr Schw F resuming P, 5 3-
:
287
w.
noun 3 4 w. pron. 7:13; :
7
:
WT
from the mb'O 3:3;
|D
M
Schw
body,
=
44
37: 10; ni^ apud,
like,
3
3:
Stiibe
'1,
Wohls 2416
ARAMAIC INCANTATION TEXTS.
Pogn A. resound: 6: n. NDPO resonance: 6: n. Pa. designate (of setting apart the magic bowls) i, 3
JOt
:
passages in his bowls can
be explained by equation with nai, lead turn, order.
toner wasp: Pogn B. (nt) ;TTD on this side: 13: 7. "int Pa. put on guard, Etpa. be on guard: Pogn B. KJTlT air (Jir)
(m) nir,
corner: 4:
fly off Kir.
'KTXT
K1NT
2,
iioro NiO'T
spouse: 38:
nnr depart: p.
nrn,
130)
Pa.
;
jrv'TD,
harlot
psalm
:
14
:
3.
:
B, Lidz
Pogn
2.
7:
J",
Wr,
xpr ppls.
ditto
foul
NP'T
blast:
Pogn A.
:
12:
mons Schw nr
8;
M
blast-de-
plur.
14:
5,
19:
3;
p'T
:
30
:
12,
JlpHP 7:
impious, of charms I, Pogn B.
impiety
7
,
7:
Myhr;
:
31:
38:
4,
'Kir
Knnr,
:
2
5
;
=
Pogn
6,
B, Lidz 2. I,
7,
4
Hyv. :
:
wan love:
:
13
:
4.
'anj, 13: 9.
i
:
19: 13, B.
equip-
40:
13,
5.
an Pa. love 5.
magical
posterity :
Pogn
2,
38:
Schw
seed:
'ppr,
(see p. 80).
equip magically: 4:
ment:
JlpT
nn
PT,
KPT, J"pr,
:
13
(see p. 153). nssr
:
JW; see to 3: 2).
:
B, Lidz 2.
used in magic?:
hairs,
13, etc.
13:7; Etp. jimp 10 6, xntxrip Pogn B. (cf. n,
B.
Pogn
a precious stone?: Hyv.
KJVJT harlot
Ellis 3
jinp
:
=
wrier singing-girl
Pogn
Pogn B. uir Wohls 2414.
success: 38: 13.
(see
(lt)
'B'l
mxi
:
31, etc.; invite:
8.
2,
UNIVERSITY MUSEUM.
288
son hide: Etp. Schw bin
Pa.
apparition:
I.
i:
destroy:
injure,
BABYLONIAN SECTION.
woman,
of a
travail,
srrn Stan
13:
sin:
i
:
F, G, N.
299 (see
ditto: 32: 8, 37: 11.
Nfiibn
pluck away
16: 6.
ditto:
angels
K'n live:
6:
:
6.
in one: &nn 4:1;
n,
-iB-jnn
Jnin one another: 31
Pogn
mn Kin
xnrn
pn, tnn
40
:
new: smn, KTiKn Pogn B; Nnmn 13: n. .
wri
(3in) K'ln
precinct, property w. K"n, livestock.
pa show
37
:
:
serpent: B.
Schw
KX'no precinct:
Schw
quick!
magical
4
14:
9.
nn\
ditto
7T\
Pa.
make 31
:
S"3vn 39: Pogn 3,
38:
p^no
strong:
5.
Schw F
pass.
K^nno, n'^nn',
(
?).
s^n power: 2: i, pi. srb'n 2: 2; xnb'o b'na 37: 4.
Schw
30:
appear
4, :
ND'3n
sage, in sorcery
:
39
:
7.
6n) Sblbn marriage chamber:
36:
7-
N
6
'n
Stiibe
(between
:
9,
etc.
sickness
:
Schw
F.
B,
Pogn B; Etpe. titrvn
read
for
(Frankel, tonn).
also iT-Bnnn
nennN
it.;
C5>n'
P.
interjection:
-.;
Wohls 2422
in
a skin-disase: Wohls 2422.
see:
pi.
f.
'bn
Ntn
Hal;
NDN'Jvn
B.
I.
angel-names), Pogn no. 5, end; cf. 'on.
twrnn
:
(in) nsnan a skin-disease: so
pn^>, without:
14;
pi.
(see
13
rrmo healing: Schw H.
Pogn
twisitrn,
plur.
38:
i,
8:
39:
7,
:
B.
Pogn A, Schw F.
7,
guilty:
30:
:
6.
6, 4,
12;
8,
Glossary A). Nn'n animal 7 14.
circle: 39: 7.
(magic)
2,
16: 4, jvna 36: 6; tirr Af. "nsn of mother, 24: 5.
life:
B.
Tin Af. surround: 4:
4.
17: 4.
N'n living: 38:
Ellis3.
6,
:
xii,
switch, plague: 30: 14.
:
13: 4-
"On enchant
Lidz
:
n,
of
Schw
?)
86).
p.
demon: 8:
a
ditto: 32: 8.
embrace, cherish,
(
Schw PSBA,
sin:
ditto: 7: 16.
srtan
D'yon
:
M.
destruction:
injury,
Schw K^an
4 (of demons).
3,
sinner
'in
5.
ditto: 30: 5.
ii. ,
Pogn A, Lidz
10,
10.
s6ano the destroyer 9:8;
K'JSlin 31:
pi.
milk: Pogn B. ,
"n dream: 6: 10, etc.
arm: 19:
13.
10,
31:
(see p. 82).
4,
39:
E>bn
weak: Pogn B, Lidz
son father-in-law
(but read
with a place mentioned in
la.
Pogn B
:
Jer. Slicb.
no. 29
^Jpn twist:
'snori ?).
snon mother-in-law:
Schw G (curse Schw F.
Ellis
(sin)
3,
of).
:
5
:
Pogn
herb
pungent
?:
3.
3in Pa. lay waste: 38: n, Pogn B. !<3in sword: 37: 8. Tin Pa. terrify: Him inf. 8: 7. xmins a kind of spell Stiibe
4.
:
10.
:
5).
viii,
B.
smi-ins a 28:
XBTI wrath:
ion name of a place Don do violence 2
289
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
:
f'DNn leaven: 13: 12.
wine
N"U3n
25-
Hyv, Pogn B.
:
ass: 40: 4. 14.
pebble-charm
pom, iron, 38: ii (see
c"cn
4:
mn
7:
ban: pass,
i,
30:
ppl.,
3.
fifth: 6: 8.
womb:
36:
encamp palate
:
:
snJDins ditto 2 6 also snoin
P^n throttle, of a
Schw
pom Hermon
I.
K Din an 18:
lilith:
6,
Knxon, xocn sufferings Q.
Schw M,
:
13: 9; tnn) out upon thee, :
j^'Dn
:
Schw
30
:
:
j'DDxn (sin)Nrrasn a
B,
Schw
4
and
;
I.
skin-disease:
:
name
E
Schw
onn :
jrenn,
33:
Schw
Hal, with an
(Hal. identifies
Arabic place-name; Schw
seal
8,
(see p. 84). :
Pogn
Nnsenn, masc.
fern.
darkness
Pogn
F.
of a place
Pogn B
empoisonment
Wohls
2422, end.
pan desire
84).
p.
sorcerer (harras)
4.
I.
Don jealous s-noosn xrx, Lidz ?
16.
7: 17.
water (see
etc., :
).
ditto: 29: 9.
black arts: 5:2,
soiDNn contumelious cease
Wohls
disease:
enn Pa. enchant, poison: 7: 13 of
13: 6.
grace:
6.
:
*pn Pa. blaspheme: 8:
Schw M. 'n
2
:
Tin sharp:
to
,
Wohls
2.
eruptive
Dionn
(see 13 'on
;
2422 (read n for n
Lidz
5-
'Dn quickly
:
read by Frankel in
2426:
from Pogn B.
Schw M.
ND'in anathema: 4.
5. ?
Pogn
osnn curse: Montg.
:
xntrnn
3.
17,
B.
87).
p.
of you: 8: 31. 17:
five
?:
16, plur,
19:
:
28:
Tin a pungent herb
:
6:
16:
:
pi.
39
:
6.
MOIETI
B.
(magically)
passim; 31:
sonn, Kon'n seal
38:7-
:
5, :
7
onnoi D
4,
etc.
19: 15,
UNIVERSITY MUSEUM.
290
sennn besealment: 9: n. i<
j
ditto: 34:
oinn(?)
snonn
ditto: 3:
n'Knns
i.
38:
30: i, snow-in.
Wohls
:
Schw
ioo dip:
bring: nxblS,
t?3'
dry up
:
E; T3
2414.
^H 3m
ib.
?
tfb'D
shade
Ellis
KDO'
bowls)
p?DD herb 28:
:
9.
of
the
:
'
8.
:
:
7
:
8:9, 14
12,
:
Schw
snom
2426.
WDio
7: 16, cf.
Nrtn
30:
ppl. of
a
talon, toe:
K'B-iiB,
W13V1B agitation
Pogn :
Lidz
19: 19; A, B. 4.
some part of the heart: 11:7 and parallels.
etc.
eno stop up, of the ears
:
Lidz
4.
(not
"water
i:
ID
11
=
IDS:
i
:
pi.
10,
I.
Pogn A.
Pogn B
south: )
12;
5.
Schw
Nro right-hand: 6: S'SIJ
lilith.
So
PIIE^S,
exorcism:
N'O'n
WIE-IIB, ''B
5
:
8: 12.
J'DID
11
I.
6
1
KrroiD ditto:
17.
5-
18:
;rvoiN8: 6,'n'OiN
TnNDiD Lidz
'o
B.
magic"!).
5.
Af. frighten away: 7: Kline disturbing:
5, etc.
understand
7.
Kmyo Wohls
ffr.
Pogn
2,
:
17: 8; with by
29
:
N:BIB the deluge: 10:
pi.
1
:
adjure: NJWK'Oi
Pogn A.
pluck:
;
:
10.
Schw
etc.
NONOy
;
N^SIIO parturition: 39: n.
40:
false deity: pi.
tear,
10
Nib' child: 36: 6.
magic recipe
defilements
nit2 trouble:
3:3,
:
39:
bear (children)
ND' sea
2422, snyo
no
E, Q. i.
3.
|JB Pa. defile
nnij?B
12;
i.
in a
xoc unclean: 34: 'Oio
29
(used 4:
:
rvnn their
B.
Pogn ib"
covers
'btro
day-time
etc.
K^'ts "33 'TE>
13;
KHT
Schw
?,
KOHO'X
I.
:
8:
/>
give: 36: 4, Ellis
(3lt3)
DBD
B.
KOV day: 4: 4 (of judgment).
"ino Etpa. purified: 12: 7.
3D good: 29: 9. trms mountain: 7: 12,
tPiir,
7,
B, no. 28.
Pogn
"T 7:
i.
a seal:
nj?3D
14:
hand: "HIT 19: 14, nTK 34: 13; H-N hy on side of, Schw
F.
seal: Ellis
S'
4.
Pogn
hand J?:t3
1.
i>3'
T
Knonin ditto: Pogn B. "3D gazelles
nn
tr interjection:
i,
A
Pogn
13,
BABYLONIAN SECTION.
(with
.
12.
np\ np'N a disease: Wohls 2422, Schw G (who reads np!N the preceding n^xa is misspelling for this, plus B, and).
Tp' burning, of Sip" glory
=
fire:
name 8 :
:
6.
4:
7.
KT throw:
S313 so: 16:
Lidz
tnio,
?,
Lidz, and cf.
KM
Michael
:
javelin
1 1
:
K3TP,
Jordan (mystical river)
'TP
Pogn B. KHT month: 6: 5, Pogn tniT
howler
Myhr
15: 6,
hold: ^3
J13
arrange: 'nrs
B.
OV3 planets:
demons)
Schw
2,
:
G
N33 tooth ^3,
rrneniD? Ellis
inherit:
:
34
;
:
6
;
i.
ist pers.
15:
5.
Ellis 3
3).
(see
SB'3 stone, as charm: Ellis 3 (read SD13 ?).
(see p. 81.).
BT
?
S33D residence: Pogn B.
of
(class
bl3 :
18: 6.
KpT greens:
:
:
Tin
B.
4 4 the 7 stars Hal, Schw E.
H3313 star
allels.
to
5.
Pogn
pitcher:
7 and par-
:
7:9? parallel
Lidz
prince of the L.
KmiiD
artificial
~ny.
Law Hyv,
the
113
Pogn B.
9,
8.
NDH3T3 'mb
pierced but see
4,
with a lance
KmiK
313 deceive: 32:
Name:
the
Tpjp glorious, of Lidz 5.
291
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
Lidz
:
4.
6 (both forms), etc.; )Nc6l3 everyone, Lidz 2.
bl3 all: 7:
5.
,
(jtr)xnr'B> sleep: 6: 10.
an
11
sit:
13:
yny rr
bowstring
3, "3 like: '=
iWo
impf. ist per. Pogn B. etc.;
7,
2
:
:
12: 8,
Kni>3
daughterin-law:
Schw Krva^O bitch:
n
1D3 Etpa. return: Pogn
sin
'3
32: 4;
;
as
3K3
Af
.
if
?,
Schw
put in pain
Pogn KS'S
133 prevail K>33 press
:
Pogn
t'3
:
3
:
1 1
(SJ3)Knsi33
Pogn
I, 38: 12, impv. Lidz 4; Etpe. 6: 9.
Wohls
p3 25:
him
(see
2426. :
Stiibe
therefore, 9
:
7,
I.
associates: 19: 9.
B.
KE33
wing: Pogn B.
phrase J1BQ13
term for the bowl: 6:
Knt5"33
congregation
:
Wohls 2422
'3
H'3
nD'K
(see p. 79).
D3 abridge, blame: Pogn B. i,
(?) 28: 12: 6. throne of a 2; step 'E>3'3
;
here,
B.
(technical
Nobj;
so
Wohls
:
for the bowl magic): 4:
etc.;
B
magical practice
by 13s!? impf.
down
L.
2.
2.
sickness
?:
magic
;
F.
K3<3, IK3j?3XD
B, Lidz
pain,
2422,
:
Schw
priest: 19: 10.
13
:
3,
20).
p.
13: 7;
Pogn B, Lidz 5; KO3 ni3K 37 10 K^K3 Ellis i
Ellis
G.
5.
correlative,
'3... 13,
garland: 13: n.
SD3, KDN3, D13 (incantation) bowl:
31: (KDV3), Lidz
7:
13,
i,
5.
Pogn
B
UNIVERSITY MUSEUM.
292
ND3 Pa. cover: 13:
Pogn
6,
K'D3 covering:
BABYLONIAN SECTION.
B.
B.
Pogn
KTTID3 ditto: 13: 6.
34:
in
?
tmi3
:
,
11,
Wohls
Pogn
Pa. Etp.
Pe.
B, Lidz
i
a;
:
Wohls
:
K'Tinxo N'JDrni
'XtB>3
Chaldaeans
Hyv
:
pounded word,
g.
1E>3
honesty
:
Pogn
1
19:
Ntnsb
2.
B, Lidz
i
a
?
12:6
etc.,
B.
B.
garment: 2:2, 13:
(ins) 113 Pa. remain, so understand Nnsn3Di6 irmnn^,
curse: Stiibe N'lt2s6,
pnD'j?
:
of
p^>
Pogn B.
Pogn B, Lidz they cursed him.
4,
a curse: 5:
b
Pogn B; Schwab M P-
Ellis pi.
i,
31:
3:
4,
$r\cb;
r^
(
see
84).
of the demons not returning or remaining, Lidz 5, and cf. Noldeke, Gr. 45.
6.
6:3, m^W3 Pogn
company 2
jcmra writing: Ellis i. written charm: Ellis 3.
etc.;
5.
parallels,
B. tn'i?
3H3 write, of the charms: 9: 3
and
see cpj.
:
7-
nn
'3
8: 3; Af. 13: 6,
2,
demons,
29
following 8, nasb.
28:
be attached to:
:
38:
8.
be clad: 2:
f|lC"3 sorcery: Schw I. TBO decent, of a good demon
,
19: 10;
asthma?:
heart:
Pogn
'otrao for 'se>3o
Pogn
e.
KaW 11:7
(se
Pogn B, Lidz
Pa. bewitch:
b,
9.
N3
B.
Pogn
Gloss A). Nt3B>i3
g.
divorced
Mand. com-
with
16:
2422, see :
in
passim;
labor,
K313 sphere, orbit (astrological tosns X3KBH ntnn term)
Wohls
1.
23,
2422 (?).
K3-I3
have
B'jW), Pogn B, no. 45, 46 (cf. by).
pose,
2422.
not,
reverse,
e.
suffix,
with verb to denote pur-
Wohls 7:
composition,
her, 32: 9; for
7.
'3^,
Pogn
me,
6,
I
n|vp'3E>
29
to
and passim Mandaic with verb and
pronominal
:
=
tob
;
In
?:
sickness:
avert,
etc.
ugliness, a disease 10.
2422.
~P3
B,
^>
;
in
Tin
'3
10
3.
14,
133 disbelieve: Pogn B. n'3
17:
14:
menstruation
NOD'S
7:9, 10
pr6rv3, i:
KD'3, N'D-113, throne: 8: (ij?3)j jnj?3K
f em.
ditto:
Pogn
Mntr*eioi6
pi.
B.
species
of
demons: 20;
3-
b
to
and
sign
passim;
of
with
accusative sufif.
'3^
Pa. soil:
food
:
pn^m6e, Pogn
Schw
F.
A.
MONTGOMERY
A.
J.
ARAMAIC INCANTATION TEXTS.
enchant: 5:1.
demons
species of 5,
33:
7,
N3Xt2^> K^'i?,
9
:
:
34:
5,
32
7,
:
10;
9,
Montg.
srvno ditto: snK'no Pogn O Lidz 1C.
night: i: 13, etc.; K'bb Pogn B.
"W> male counterpart to
Pogn B (see NJTNttnNO of Mahoza Pogn city:
NDO chance
nrooj KVO?
8:
lilith:
i
;
8
:
;
pi.
Krrb'b
b.
nnW,
and
sns'W
rM,
13: 3, 6 (see p. 75).
;
n
.
NniDO
2;
13:
:
Pogn
Lidz 4
B,
(see
p.
Schw
200,
K^JD
7
:
:
B.
Pogn
remove:
po
suck: 18:
mo
die:
'DO,
(cf.
Heb. D'O water: K'O
Wohls 2422
a disease,
8
sea, i
:
:
8
eat (denominative)
imp.
fern.,
17.
bo Pa. speak
14.
:
species of
;
wo
irra ditto
:
Wohls
ppl.
12,
6.
fem.
:
Schw
12:
Pogn
9.
G.
5.
ditto
be
full
:
:
27
12
]iKborv
6:4; pno'n
6,
:
:
5,
38
:
8.
7.
B.
Pogn
angel, passim as
title
of evil
5.
stroke, plague: 16: 6.
4:
i,
37:
Wohls 2422
16;
spirits,
8.
38:
5,
F.
18: 7; Lidz
Knino ditto: 40:
34:
9,
B. (see p. 85).
S'lvo flood:
strike: ppl. pi. |no
J^O,
ditto: 6: 9.
36:
Pogn B.
jlD'K'rJD
brain, head:
Etpe.
37:
Schw
espeincantations: 6:
cially of
2417.
Wohls 2422.
killer,
(TO)Knf3O hair:
ppl.
:
:
Mand. SD^O; pi. Mand. X'^D, word,
6.
NniD death: 3:
xnno
and
6
:
.
kind, species
ii.
Nmnoo
2
:
*?
magic, Ellis 5.
rotten:
ni
that:
w.
;
order to
heavenly
of angels
5
(see p. 93) ; KJTX 'O^o 18: 6; 'E'sonD 'D 7: 13; 'N'NO my w., Pogn B ; D'D of the
i?-
B1D
Lidz
3,
N'O, 'O, "D'D,
E, F.
weapon
sickle,
tnno
:
with 1
because
verb,
iwo )
rnxo,
jxo,
pray: Wohls
I
^itaro, blL3ros
''C"3,
sonbn 38: 5:
:
;
Pogn B nrtaoj), from
(=
inf., in
88).
so ioo
Mand. 4
4:1;
etc.,
B.
Af.
In
5.
-on,
and
of
tongue
curses, charms,
in
:
Pogn B
:
2417. ^ID'O,
npb impv. np, recipe, repeated term in magical formula: Hal. KJB"b tongue
on, reach
bring, 25
21, etc. lilith
B,
:
rrW
NJrW
293
ties,
36:
5.
38: 6, of dei-
8,
UNIVERSITY MUSEUM.
294
=
female angel dess:
B, no.
Pogn
Estera
("io)nnn bitter: 2:
3, 4: 4, epithet of devils and charms.
godof
15
in his no.
;
BABYLONIAN SECTION.
i4isnDy
KIN-ID bitterness
K'as&D, prob. fem. form
'0
(Pogn "queen"). o zodiac-sign 19: 9(?), constellation
human
E
sary A).
king
34 8 of Solomon Hyv Michael; ib. l^xo of
God
-
(Arabism?
11
Noldeke,
p.
18:
of demons.
4, k.
295)
queen: 19:
;
12: 6;
so
-
Schw F i>JTD
17: 5;
Lidz
5,
H
Schw
'0
assimilated 13:
6,
"WO K^H
w.
;
17:
J'O
oil
i
:
Schw
:
town
ditto,
nno
F.
Ellis 3,
:
stretch out
plague
Schw
:
9.
:
opposed to
move,
F, arrange 3
15:
5-
16
:
4,
:
WJ'K
xnxiJD
in
marriage
NDD melt: 9: 6. ton denom. fr. TDX, bind: 32: 33:8.
gions) B.
Pogn
:
the
Lidz
2.
'
K'pnjn and cf. Ass.
Nold.
84, n. 2).
N"no
?
in
sm'3
in
vow, ban,
magic
5
:
:
2,
7
:
4 KmSM
32: 12, Lidz
re-
2,
see
see Lidz's =
excommunication?:
(?)
13,
B, Lidz
Mand. Gram.
on NTio
=
Ellis 3.
middle
spatial
M;
note
H'3
X"xxo K'nt6y Pogn
Pogn, masaru, but (so
snuo Schw
'o 13: 6.
intermediate (of of the three
9.
=
:
7,
:
Pa. excommunicate, expel: Pu. Schw E, Hal JH130
B.
Pogn
29
etc.: Stiibe 62.
,
robe: tnD'n
B, Etpa.
Pogn
:
=
portion,
pi.
rn-io, our
F.
i,
29.
xnsOD
:
rebel
J
1DP3, lOB'D 2426, and his note
Pa. ordain
bind
Schw
rebel:
from me,
B.
Pogn Wohls
&6'J?D
mo mo
passim; 'DO (?,
gen. pn from,
'mo
Pogn
5'rvKiND 28: 5.
Pogn B NntoXO.
kingdom: Wohls 2417.
p.
pi.,
dead lady 19: 5; lady of Wohls and living 2417,
of god-
6, q.
Hyv, gen. 'mio his lord,
-'=fe-s. la'v
5,
:
;
no,
pnmo
B,
desses.
,
of the sorcerer Lidz 4
;
no, 18: i;
;
in Schw
K1B1T
title,
construct
:
:
of
lord: of deity 19: 5; as
o his
Glos-
(cf.
B, and
Pogn
:
plur. KnN'-itnD.
(see p. 84). Nirvj he is
in:
Af.
(
?)
make
:
Hal.
clear,
name
(
?)
9-
light:
Pogn
B.
16:
6,
also
:
7
:
~r\3
tremble:
Pogn B; p'JD
Pael
,
D3 Af. afflict: liD'Dn, 17: 6.
KD3 Pa. prove, try: nK'D3 she has
Halevy (see
pass, ppl.,
proved, Pogn B.
3).
commotion
JO13 ni3 rest:
Pogn
:
Etpe. rurvK, 2:
Nnru
B.
xrvDX3
Pogn B. oinoin?. Schw
rest:
sni3
Schw
7,
fire
i
:
nn'n, 5
of
class
23:
[S3
light,
:
PS3
:
Schw
F,
go out
Schw
a disease: 29:
3:11; impv.
pIB'
8:
'pis
Af.
36
:
ps
K3p'B3no
Myhr = Wp'BO inf. sp3b 9: 8,
21:
7.
pis
ipa,
10,
7;
6,
17:
G.
spirits:
12;
7:
w.
suff.
2.
32:8. 6,
:
23:
]'pt3D
7
:
down 8 :
27:
:
7,
9
nS3
Af put
n,
15
:
4
Pogn, :
angels,
KX3 wrangle:
'31
Pa. guard 7 9, 35 10 3, 32: ii. :
:
:
6;
Etpe.
I,
Hal, of a star
:
NDB> D1BH
7: 13; 2: of one's own. B, Lidz la.
Pogn
nx3 be victorious
curses).
3-
person:
life,
mS3X Schw
:
F(?), see
7.
12:5; Af. 2 (of
to flight
.
XB'B3
KBTI3 bronze: 4: 6, 6:
6,
:
2414,
B.
'3"i3
2,
(see p. 75).
103
p.
Wohls
l^is
impv.
t6a'3
i.
evil
14:
II,
nru come
fall:
9.
class of evil spirits
PP'TD
(see
brain.
Pogn
6, Ellis 3,
34: TPT3
;
of demons blowing on the
&6to constellations:
'Sto,
Pogn B
3,
ns3 blow with the breath
E.
Hyv;
fire,
'33
'3
depart:
(Sr3)
:
3'D 17: 9.
pi.
Nisan: Wohls 2422
]0-<3
N"il3 pepper: 28: 3. nt3
28
6,
:
f.
;
prince of in
4
impv.
8: 13, 14: 3; charms of 15: 7, 34: ii Gabriel
fire:
:
Pogn B.
:
55)-
16:
rest:
trial
303 take up
6.
Kni3("3?) in R. KIT:
295
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
'3,
Schw
;
I.
K3HV3 victorious: Schw
I.
:
'K3
N-ID3,
2417,
Nmt33,
ni33 before:
wardship: 35:
Schw
35:
B.
K"S0313 stranger:
Pogn
B.
L,
Q
1p3
3p3
libation: 36: 7.
Pa. perforate distinct
D'3p3
6.
D33.
:
B.
Pogn
'renunciation:
'3
6.
lino 9:
KH3p3 woman, female: 30: 4, H3(')p3 Ellis i, Schw M;
common
Pogn
Schw
i,
smp3
NH3'p3 30:
F.
Pa. butcher:
bite:
(Kp3) (3p3)
B.
guarding: Pogn A.
13,
Wohls
ditto: 7: 13.
KH13-1D3D
D33
Pogn
'Kt33
38:
KmtSD
guardian:
plur.) 6: t
3,
srop'3 (most
form, 3,
8:
2,
37: 10
8:8; Nmpu ,
Lidz
and
sing,
4,
,
;
plur.
39:
6,
UNIVERSITY MUSEUM.
296
Dpi,
Pogn A. Schw
magic art: xnnD39:
curse ?:
Nmp'D Mand.
Dab grasp: 4:
7: 17, Pe. and
=
Wohls 2414. Schw spirit, of man: Nno'r'J 39:
Hif. permit G.
2.
side: 6:
Na'D sword
Wohls
:
m.
,
numerous
"OD
for
A
Pogn
pD
pi.
Schw
the
feet:
39:
DTD, Dt3D
IO,
7,
11D
in
mare
I.
4:
2,
5
be-
Etpa.
;
Stiibe 48.
genius of
10,
Pa. Lidz
i,
:
27: n.
NDpSDO ascent: Pogn NOD (?) poison: Schw F.
35
:
4 (see
P^D
~|OD
80). :
36 8, 24: 6 :
tano seize:
Pogn B, Lidz la. a cover on pass. ppl. xa'D put :
17,
Pogn
19
:
10.
:
go up: p'^D 3d pers. 32: rvp^D ist pers. 9: 7.
descend upon
N^NOD
left
'DT NO',
38: 12; Pa. 7: B.
7, 5,
NOUNDO1 NDHD NDTDD 40: 21.
:
=
term
astrological
p.
4.
(see p. 63).
Wohls 2414. Red Sea: 34: 4. NB1D end: Schw F, I'D^y llDb.
NflDiD
)
Krvb'D cage-work
ND'aiD seducing spirits p.
^3DN
the
pole? Montg.
Sodom.
Nino row: 2:
6.
;
n?D Selah, magic word, 5 rtbtfD 20: etc.;
77).
close up:
38: D1TD
(p.
26:
Pogn A, of Schw
T3D close up: 13:
4,
KHIND.
N':NTD, 'ND bases, of the world:
Pogn
4,
:
40: 8;
8.
:
cism; 16:
Pogn B.
NT3D
stocks,
37
come wise
Q-
KID
5
3, 3,
(j3D)Nm:"3D'D poverty: 34: 12, Lidz 4, as object of exor-
13.
:
:
(inf.
pi.,
NJD).
6,
:
?3D Af. commit offence:
Pogn A, NHNrD Pogn B 3D turn away: 8: NJD Af. walk: 12:
2
:
demon's glance
N'rND
10,
F,
10.
N3D, N3Blook at:
2422.
JND pass. ppl. soiled, foul
Schw
?:
K3SBD 19:
writ: "33iTn 'D
Hof. prno, Schw
:
:
(cf.
9.
plur. 35: 3.
12:8.
:
3ND Pa. make unclean N3NDD
:
:
Satan
a satan,
G,
etc.;
blow, of windblasts
39
1
:
bis.
N3E>J trap:
"in:
,
NDD go astray
tthoo, N^IDD Lat. ji//a
Etpe.
Pogn NTD
4,
A, B, possibly in N1D3. 'riD3 trvriD Lidz 4.
I.
6,
Pogn B
16: 8,
BABYLONIAN SECTION.
hand
:
:
B.
B.
Pogn
A vbw,
Pogn
8.
;
6
:
10.
'pOD
a
place 1213.,
in 'D
demon N3D hate,
in
2:1
:
Babylonia
home
Wohls
2417.
ppls.
=
(Yeb.
'QJN),
only
'N3D
:
act.
of a
'3D
27: 6; pass.
MONTGOMERY
J.
A.
2,
39:
5:
Pogn B
6,
ARAMAIC INCANTATION TEXTS.
(cf.
ny unto:
4:4
=
with
inf.
'b
).
Pa. gird
?
hair: 8:
4.
3.
embryo: 39:
D lip: Lidz 4.
no mi,
stench:
16: 9.
D destruction: 16:
KTnD
hide, protect
KmriD
ply
distress
13:
so
PPS?
xnpx Pa.
34
:
magical
F
:
ditto
:
32
:
SH3iy ditto: 9:
Schw
M,
13V pass over, i
1317,
:
9,
9 N-113'y
=
Schw
:
:
:
14.
NTy Etpa. persist: 34:
10.
srmy
in
:
5
,
of the
17:
mon
of
fire
15
34:
ring of
=
;
32: 10
N'Ty 26
Pogn
Af. 7
God :
Solo-
8:
n,
7.
33: 12.
eye, the evil eye 4,
:
Knt5"3
nyi j"y
,
'y
5
Ellis
:
4,
5
;
various possessors of the
eye 30: 3 (see
temple: Pogn B;
obiy: 2: 15.
;
sorcerer:
of
I,
8,
evil spirits,
i
Schw R.
12, Ellis
Lidz
10.
Schw M.
pi.
:
noin
'yn
evil
ditto: 6: 6,
go away
4,
passage: Pogn B.
eternity, with
:
8
Q no' "Q'y JO 8
grain: Hyv.
KTy time
sheep: 40:
seal-ring:
12.
transgress 32 7: 3, 6: ii 13'J.
K^jy in 'jn, soon:
XJiy
of
;
B, the
Stiibe 10.
13VO 17:
xm20NO iy
Pogn
13, Ellis 3,
across
13'y
and witches
of spirits
Pogn A, B.
xy
i, etc.,
sisoiy 4 Jewish cult 29:
F,
7,
3.
Lidz
ditto: 34:
n.
strong: fern., epithet of Dilbat 28: 5, of deity 38:
and following
terms, see p. 51).
ppl.
B, perh. in snio Lidz
strength: 6:
7. :
pass.
4.
4-
;
practice
(for this
T
4; read
1.
Lidz
:
blind:
make: 12: 6; of a magical work 9 2, 32 3 Pa. use as a servant, Pogn B. :
in
distress
Pogn
servant
pi.
press,
3-
Hyv
2.
:
iiy
:
ppl.
:
6.
secret arts? Ellis 3.
pi.
be in
6.
Nifal 25
:
-2.
Pogn B.
3,
Pogn B; Af.
loosening: 16:
;
bird: 7: 14.
demons: 7:11.
species of
B, Lidz
Pogn Schw I.
Pa. help:
11
Hal.
as,
lock of hair:
B.
Pogn
:
Kony 19: 19; KOiy 34:
ny as long
'T
Lidz
'D hatred: |JD
297
:
:
5.
B.
17.
Pogn
B,
38:
8,
Lidz 4
p.
89).
class
of
40:
19,
(see p.
72).
=
enter: pby'3 29: 20 ji^yj 30: 10 ; ppl. J^'N 38: 14.
UNIVERSITY MUSEUM.
298
w.
b'by
out upon thee
~\by,
B, no. 28,
Pogn
Heb. by
i,
1.
"toy stand: 8: 14.
:
=
Pogn snioy Gomorrha 2
xpoiy depth
(so better
nb'bn
BABYLONIAN SECTION.
:
nbb\ Schwally, Ass. elelu lament. Or.
than w. fr.
Lit-Zeit.
7
ii,
28:
f.).
Mand. bx
unto, upon, to
pr6, 8:
and
in gener-
Mand.),
passim;
3, 9,
6. :
3-
necklace charm or spirit: ii, 29: 7, Myhr 6; Nnpjx, 16: 9, masc. plur. 12: 9 (see p. 88). 'PJS
7:
and
for b, cf. pa'by
(freq.
B. :
herb used in magic
a
jy
y, 'X ,
:
,
in
ally
"n xbx, by Life! 40: 1 8, cf 40 5 w. suflf., .
fern., ~\by
F)
:
;
6, 2<1
Schw F. 36 3 ( xna'by ? Schw 3d pers. irp^y Schw Pogn B
pa'X^y
prrxSx until
;
Lidz
,
him
(upon
2d
;
xoSy
;
Schw G) why Schw
?
Pogn B,
88).
ipy uproot
above: 19: against
B, no. 27 (Noldeke).
him, 37: B.
lirvixSy,
any sweet: a kind of
Pogn
lestial
gods
:
oby,
D?iy
eternity,
ijn
3:
o>iy 5,
-\y
poby
i:
f\-\ob
be
i:
D'yi,
13,
7: 17. Lidz
1:
darkness
5.
Pogn B
:
plur.
;
Hal. piy flee: pnjr 3:
formulas
:
15,
abyb
Schw
F.
impv. Lidz 5
ne-ymake: 9:
G
ip"i'y
Ellis
3:
ii;
i,
pny
mp). Schw Q, Wohls
(cf.
i,
2422
p'-vy
7.
(of
magical
prac-
tice).
(see p. 93).
"\
Schw G
Montg.
xoSy a kind of injury: Schw Dy, D'y with:
disease:
ce-
K^'Qiy
n'by height: 'jn x^aaia in
Ellis 5.
B.
Pogn
2422,
(see p. 93). 'X
of
X'X?y superior, epithet
U'ohls
:
B.
Pogn (any)
8,
west
xaiyo
(aiy)
against
,
Pogn
(mpy) K"apis(i) scorpions:
10.
rn^y
:
of:
spirit
11:3.
Pogn B.
:
6.
barrenness,
Nrnpy
;
how, why
p'py, Hal; Pa. 8: 15;
:
Etpa. 9:
YX^K,
3d,
la
plur.
'ixSy alternating with no. B, inxo^y, Pogn 28;
"'ib'y
magical knots, as class of ('emons: 34: 10 (see p.
STp'y
:
;
=
Heb. may, Montg.
'a'^y
sing,
F, *mby Stiibe 32
G
tosy dust: sissa, Wohls 2417;
6:
3,
35: 6;
oppress
xoy people: n'ony 13: tribes of angels.
i,
of
ten xp'ny,
:
'n
'y
in
old
XDW 34 demons.
ppl.
:
class of
and also (?) 1:3.
:
,
Ellis 3.
Pogn
B.
:
9,
of a
Mand. genius
a
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
command 38
B, the
Pogn
:
:
3 Uthras.
n
and:
ward,
:
10.
:
{6ns
of
class
plague,
evil
15: 6 (see
14,
ma fem.
above:
of
i
i
n.
:
15:
i,
7,
16.
38:
Schw N, Hyv
flee:
49
2426, 16: 10.
Pa. break:
iron: 2:
;
19:
38:
15,
Stiibe
14,
10.
:
38:
shrine-spirit:
:
Lidz
4.
40:
19
8,
(see p. 72).
9-
scatter
8
:
a
in
2,
:
magical
phrase.
32:
i,
3,
of
the
33:
i.
Pogn A, of demons.
:
plur? deliverance: 4:
Njpis
divorce: 9:
9, 15:8, Af. Lidz 5 (see to 8:
etc.;
3, 4.
pis separate: IV'S, 17: 13, ist per.
vessel,
potter's
bowl: 9: banish,
DIB scatter: 28: XBiXiB person
Pogn B.
potter:
ena Af.-Hof.
ppl. of the
5.
pronounc-
Name: Bnison
ed
Hal eniDD or 1 1 NEnso KOlB' Lidz
7).
fiDE>,
9
:
;
Nmt3B exemption: 17:
12.
Pe. and Pa. bind
J?S
divide inheritance
Dis,
half:
Pogn
ns mouth: 13: nirp
D'JB face: K'JB
'S
DB break: 7:
pos cut
:
28
:
Pogn
Pogn
:
59;
B. B.
ms
F.
Wohls
2414.
5
;
:
36
Etpe. 35
break,
:
:
3 6.
;
Pogn
B.
Af Lidz 4 .
Schwab
:
2
:
annul
5
=
27
:
I,
7.
(charms,
etc)
pnnB'aoi tini^B Pogn of the magic divorce
,
Etp. spe'By
in
:
B, 1 1
:
7-
17.
command
of
Euphrates: Schw G.
BK'B Pa. stretch
i,
H31J?;
Af.
B.
Schw
;
warn?
Lidz 4; *sby 5:5; 'SKX 'sa 20: 5.
'JBO, in
:
5
,
=
angels poinoi J'BnBD Stiibe
JOitTB divorce-writ: 8: 7, etc.
OB
K&a
rns
pma
also prob. in
determine, of a decree
SOJB body: 7:6,
Schw
5,
I.
92).
xnyjs, KrrjMB
"IDS
Ellis 3.
NJMB
spirits: 7:
ITS
p'sn
44,
i,
IIS scatter, bewilder: 7:
Wohls
:
na Af. break, annul: inf.iB'D Stiibe i
encounter -.2:2.
p.
"UB
imprisonment
6.
ypa burst open: sps'i 6: n.
105).
p.
D3B Pa. mutilate JUS
34:
'CDS 17: (see Bio), na'KB, see under *ip< (see
6,
:
ib.
(w. suff.)
WiplB B
299
KmKE>B annulment
B.
word 37 :
;
n)TB doorway
:
6
:
:
7.
6.
:
Pogn
UNIVERSITY MUSEUM.
300
nans
image-spirits: 5:
38:
7,
"13'na, 2:
2,
Pogn B, Lidz
8,
npns Schw Q, pSTiB Ellis 3
pi.
dip:
xyavs *|1X
iiv
n:
plur.
F.
6
:
:
mon 7
6,
pristine
F. 2,
:
=
9
Ellis
(
I.
seal: 15: 7.
'Opb Ellis
:
33
:
1 1
:
i
:
10,
:
Lidz
Schw
the
holy,
Dip arise, stand
D'p
37:
bap receive: 6:
:
2
prwp
8;
:
7,
Peil
Af.
p^o'psn, Pogn
B.
in
xpSK, 7:
person
Pogn
14,
:
B.
ditto: 2:
i,
19: 3,
Pogn
B. 4.
n, 37:
7,
p.
:
place
Pogn B; I,
,
6
:
2,
32
tomb:
bt3J kill,
of
Hal (of
demons
4, etc;
:
:
3
:
cattle). 2, 4,
j6t3NJ Lidz 5
36
:
(cf.
Glossary A). bind, of
Schw E. Wohls 2422, :
B. B, no.
5.
magic
N-iB'p spell:
Ni'P
Pogn
Schw M.
:
ditto:
b'3Np
86).
rrtap? against him
ditto:
rrp
ppl. act.
13:
etc.;
G.
xba'p counter-charm
Pogn
One:
Holy
;
impv. ib'ap Ellis Lidz 5. 8 (see
B.
form, Wohls 2417 (of Pa. 29: the resurrection) 10; Etpa. 16: 4, 8: 17,
17: 12.
siaip
Mand. Life
7: 15.
I,
4.
5.
Np emphatic part,
trap,
Adam Kad-
;
:
stature,
Nap
np \o
XE"np ditto, particularly epithet of demons: 4:1, Pogn A.
Nix cleave: xnxx cloven (hoofs), Pogn B; Etpe. 6: n.
collect:
i,
Pogn Schw M.
:
Schw
Wohls 2422.
north:
tresses
?)
trnp
impv. 8: 10.
f.
nsv morning: 26:
to-nx side:
:
10: 3; of
E>Hip holiness
rvx'X glory: 12: 7.
NJlB'X
Syr.
and Nebat, Pogn B.
Pogn A.
scourge
9;
7,
from him, 13:2.
KX'X ray of light: 7: 5 plur.
*lbx
mp ;o, rroxnp, 'monp
:
nDlp3 4 7. prwip, 36: 5, monp 37: 8; mip JD 25: 2, ojnip Pogn B. 3:
6.
Schw
on a
figure,
Tnv
stink:
jnx
DTP, DtOp, Dllp before, in sing, and
Dp, 'Op ditto
Schw
mp.
5-
draw, depict:
xmix
but see
5,
fern.
18: 6.
|HXQ, JBXD
bind, with a spell
niv obey:
Lidz
in
(?).
finger:
mutter:
29: 11V
nyo
'V
filth:
Schw F
4,
(see p. 72).
idolatry: 37:
J/3V
BABYLONIAN SECTION.
(bp)
pi.
wax
t&>?
Schw
:
7: 13, 28:
figures: 39:
curse
I.
:
5
:
3.
7.
5,
Hy/.
MONTGOMERY
J. A.
voice: 13
:
of the client
11,
7,
ARAMAIC INCANTATION TEXTS.
pp horn: Pogn
of the witches Lidz
9,
la; N^pro the magical in16: 10 (see p.
vocation,
84). 10: 17, 29:
i,
5,
Npilp link of a chain
Nnapip head: 2:
H?p
hard,
Ellis 5 (see p. 44).
see
(zodiac?,
Smith,
=
Nnop KJ'Jp,
Nt20p
''p
?
col.
:
34
NB'Nl,
10.
:
9.
"B>p 7
pi.
n,
:
2422. 4.
:
:
head: 19:
NB"N1
NK"i,
Pogn
B, 4:
19,
5.
:
may mean
small
D'S^Ni beginning
4
:
4, etc.
:
Nrw
'i
person(?): 'OJp 'TD3 Schw
Lidz
:
11:9, 18: 31 great
cattle).
'Bjp
:
Montg.
:
3650).
3 possessions 2 5. 34 Mandaic use for (the "cattle" not assured, in 'p
2
:
5.
Payne-
contortion
34: 8
bow
of a
2.;
i.
painful:
Wohls
Pogn B
heaven?:
of
NlOip vault
Lidz
B,
magical figure 12:
(B>p)twp old: 19:
amulet: 2:
301
creation
;
fem. TI31
;
38
,
5
12.
,4:5
Wohls
10,
:
'i 'ON grandmother, NTIN31 Pogn B 31, '31 title 8 8, etc. plur. f3i Schw
2417
I.
;
Nip
call,
Pogn B.
cold:
(ip)NTip
name: 16: 5, 36: demons read the
:
Ellis
tion,
Etpe. 3
Nmp
:
4
16: 10,
NmpN
Pogn
G,
1.
NH31
:
7
B, Lidz
Pogn
Tip 3,
Schw
NHD
Wohl
37:
Schw
Nbrj
ditto:
NU'J
ditto: 12: 8.
b'Ji
Lidz
=
(metathesis of
la.
Nip Lidz 5
:
8.
39:
7,
ditto: 38: 12.
Ellis
:
6 8,
2422.
wunp, Schw
near, neighbor
nip, Nip flee: 18: 9
3,
:
foot: 19: 19.
NU^
10, etc.
fourth, fem.
wrath: 16:
p.
N^Ji
battle:
2.
master: Hal.
V31N four: 4:1, N'31N Pogn B p'n?3iN the four of
Nrry'31
10, Ellis 3.
G.
N3Nip
7-
PV31N forty: Schw E.
B.
pollution:
Hal, fem.
'3131
N'3in
;
8 (so possibly, see
3ip approach: 6:
B, so
8,
you, 8: 13.
92).
3ip,
(5?3i)
16:
usury: Lidz
N3131 (?)
:
4.
Nip chance upon: 18:
np mishap,
39:
;
(see p. 84).
NJTnp ditto: 35: NJN'ip ditto:
masters
N'ipo.
invocation
magical
n,
3)
Pogn B
NDN3in Pogn
I,
inscrip-
(see
5
2,
np'b
4,
;
hobbled: 38:
Lidz
I.
10,
40: 21,
4.
ND3i stone(?): Pogn B, D'Ji Lidz 2.
UNIVERSITY MUSEUM.
302
shake
spi
jm? nn,
34:
snn
:
?)
(
Lidz
Njn crop
4.
3131
5:
Pogn
plur.
'nn
16:
Schw
30:
njn
tvW> n
napji-ot;
no
-bsj
16:
">
30:
9
nn
:
Pogn
(on) on, DSO high:
4,
34:
height: plur 9:
DOT trample
6.
ditto: 32: 8,
KttO
KOiNnoPogn of
mystery,
37:
11,
smjn
etc.
4,
magical
7: 13, 28:
(and
see
3.
reptiles: 7:
ysn
will,
14. 6.
&HS1O camp: 2:
27: n.
ary: 19:
loving
Schw
God: 3:
love of
u:
(Noldeke eft. pyBvn, Hyv (who Kan)
.
JTpl firmament: 8:
"P
love
9,
28:3.
;
Kn'pi, K'ypn, pi. the
authority Stiibe 61 men in center of bowl No. 20.
of
signing,
of a place or sanctuary
61
seven X'nypn, Pogn B.
2,
rites,
:
8.
Stiibe
:
n
n).
B.
Hand.
E.
love:
19:
:
dance, of angels: 12:
I.
i,
27:
"le crachet a etc crache" ?
Pogn
compassion: 13: 4; D'avurn ( ?) Schw L; ppl.
Schw
pn
10.
7,
remove
lift,
Arab.)
Np'T
6.
cf.
supposes
Pa. have
Dm
pleasure: 12:
encamp: 2: 7 (but
p.
TtOfn name of a place or sanctu-
:
10.
:
Ellis 5.
:
85).
be far
i
Pogn B.
?:
eye :
of a place or sanctuary: 19: 12.
1B"|
rites: 6:
pm
7.
Dnnon name jn evil
Schw G.
B.
Dim name
17;
7:
pass.
fOl prick, bruise: 18:
5-
ditto:
Knom
act. ppl.
JOT
14:
2,
Nton (the divine) beck: 19: 8. SfNOT one endowed with the
KDDn Pogn
25:
2,
NK'DI evening: 26: 5. -i
'Dm
4,
evil
B.
Dm
i,
"on
Etpe. ]ionn
B.
14:
14:
3,
(see p.
74).
perfume
ditto:
6:
K,
as masc.
etc.,
3, cf. Ellis 5
Hyv.
Pogn B. NDI cast down: 9:
8: 16,
spirits,
ninn
8,
plur.
Pogn A;
la,
gen. of evil etc.,
B,
?:
chariot: 8: 13.
Nnnmo
man unn
of
spirit,
Lidz
NP,
BABYLONIAN SECTION.
Schw
:
;
a
name:
KDB> n,
I.
u.
ppls.
Kpm Schw
Hal; Pa. 14: 2 Etpe.
8:
17,
G, P'm
Lidz 4; Lidz 4
V Heb.
relative:
M; p.
KVW, 13NE-, Schw
magical element, 60.
ask: n-b'KB' 4:
6.
see
hell
:
hell? 6:
V3P seventh
^>1KP
12.
WP
disturbing: 24: 4.
i.
Pogn 15: 6
class of amulet-spirits:
Krapin praise: 29: 12. KC3E', KD31P plague, plur. class of 35:
531?
H
3.
5
:
15: 6, Y V ( see P- 9 2 )-
JV3PK,
:
3
8,
I
3
:
40:
adjure,
19:
7,
4:
4,
Mand. K'SKP,
etc.;
4,
Pogn
J)31P,
seventy: 7: 17 of angels, of spells.
Knjn3P oath
:
Schw
have
40: 22 divorced
Pogn
B.
32: 9,
:
6
8.
:
(also
sender: Pogn B.
nKmp
lust: 28: 4.
(DIP) o'P
eye-tumor: 34: 10. IIP crawl, of witches Pogn
B
break ?
:
IIP leap forth: ppl.
14.
Pogn
cphialtes:
(see p. 82).
4
:
TPig:
6,
:
34
:
4.
overthrow:
Pa.
inf.
K'PIKP,
B.
Pogn
Pa.
;
Kimp
bribe
:
Pogn
ninp worship: 8:
B, Lidz
4.
14.
tnp burn, with love: jivnp'J 28: :
Schw
Schw
Wohls
G.
P-
F.
xnnuc* residence?: Schw
:
2
D'pnp the ether: 29: u.
Schw
:
;
E'JB'Pa. disturb: i: SB'JltJ'
(see
16,
8:
n.
Kiinp black, of a kind of demons
I.
Etpe. dissolve like water II burn, 28: I.
G
:
(see p. 80).
"nnp emancipate demons who are not p-inpo Schw I -nmpo :
;
:
i.
93)-
Kninp slumber: 7:
2426.
n. commotion
G
snsinp consumption: Schw
JTP3P Schw E, jtrpJV3P
:
rub(?)
PIP
;
ib.
I
nb'P'3P
her
p.
KIP be equal: in ppl. '3 niPK, like; Pa. set: 37: 11, Pogn B.
Klip wall 2,
5-
K131P "nicl"
B.
Kme'D
A
pia'P divorcement: 8: 13, plur.
9=
in
86).
I.
P3P dismiss, divorce: np'3P 17:
?,
Pogn B
3,
KiKlP leaper,
KTVJP3P seventh, fern.
cease
HP
50?
:
Hyv
131? Pa.
14.
B, so
KrmK> a form of magic (see
5,
B. I'JQP
Pogn
:
ne> Pa. send: 36:
Mand.
;
3P, Kjjyp, ny3P, njnp seven:
6:
14,
:
pCTtf? Schw G,
Peil forms).
Pogn B (assigned wrongly by him to K3P).
I3t?
Stiibe
Af. adjure, in exorcism: rvjDPK i
133 '"5'?)
t''
7
7,
(see p. 73).
throw down
4.
:
pa'by
ri3P
SOB*
10,
4,
:
etc.;
semTE> she-demon: 7:
(rat?)
demons: 12:
2
:
B,
(read etc.
(see p. 88).
Kiv3P road
demons
NTl? plur.
UP burn: 33HP3 28:
303
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
A.
J.
Schw R.
Pogn
KTP
song,
charm
:
32
:
9,
33
:
4.
UNIVERSITY MUSEUM.
304
331? lie: sexually of 1 1
8
:
Af
;
demons,
n;
lay a ghost 16:
34
spell
:
19:
5,
13,
:
:
SOB> name, passim
,
9:
5.
7
:
:
haunter,
7.
of demon,
species
or
Shekina: 14:
ZKF
3,
lOE'O
i.
Ellis
3 (Halevy, ncro).
foetus:
t?
Pogn
Lidz
B,
ib
Mand.
8
:
Hof al
3,
.
,
Pogn
NJN^E'D sender:
iio^E"n 6
Stube
KD^P
Pogn
10, Peil
n:
Schw
send forth:
D7C?
Af. deliver: Lidz peace: '& 'E>
2;
9,
,
B.
Pogn
8:3:
JPDB
heard Lidz
Pogn
B, 'XDIE>
Etpe.
JlDnE'Ti,
p3TW^)
8:
7.
3.
sun
28
:
2
1
:
s.^'OSE 30
:
Glossary A).
35 ii, Etpa. Wohls 2426. NHDE' ban: 8: 6; plur. jxnoE'
12,
37:
10,
1
rites,
10,
bewilder, 1
in
35
:
85).
Stiibe 12.
2, 8, 12,
:
36
make mad
:
2; " :
:
6.
NDE-year: 6:
5,
'JC'
plur.
6
:
6
(see also Kneri).
hour: 4: 5 "nan
'E',
26:
5E'
demon: 8:
NnnDE
I,
Pa. change one's place
2417.
16:
:
Schw
Schw E, M, Stiibe sno^E' Pogn B (see p.
17:4.
:
WD'DE?
E>B' Pa. serve: Stiibe 60.
Hal,
ghost, or
5
:
God )
I,
19: 12, 17.
initiatory
magic: 12:
1
I.
=
Pa. ban: Hal, Lidz 4. KnnDC'O epithet of lilith 34: 13,
4.
Wohls
of
13.
:
pirate'
F.
13:
ib.,
Pa. inf .
(cf.
4.
1^E>
4,
5.
K'OlE
'KOiE'
IDC" guard, keep
XC'OC'
B.
51.
ruler:
Lidz
:
B.
ib..
(
Schw
n'Ditf I
=
impv.
7. :
11:2
10, J'3'b
:
la
inf. VtfyfV:
1
8
:
i
none" Schw
6,
:
'DOE'
;
(Noldeke, exortion).
13; Mand. bnv, Etpe. K^ncT?, fiSnnE'yj Af r6e>K
:
etc.
J?E> hear
8:
rule
9
:
flame: 14:
l"W send, send away
CJ^tr
heaven
Schw Q, 2.
dwelling: 34:
6:
g.
DIB'^T
95;
lay waste?:
NOC' K'Otr :
e.
7). passim; n. b.rrotrb 28:
KTQ-i
Pogn B. abode, of demons
charm-
the
whatever name
KnJl3B>D
8;
plur.
7,
words following,
296, perhaps better read
KJ'3B>D
16:
IVXD'B'40: i; Dit5>3, in the name of (deity, angel,
3.
so Noldeke to Hyv, ii
jnotf
6,
Schw G, xnnDitr Mand. Kelts' 38:
sorcerer, 1
14:
6, jin'oe-
>
rot? find: Etpe. 8: 7. NJS' !??
plur. niD'B>
:
Ellis 3, Knnoitr ^5n1ot SHNDS?'
lay a
5.
KaaC"O (TV3) bedchamber 8:
DIE
1
1
down 34
set
.
BABYLONIAN SECTION.
mocking mischief of de-
mons
:
Ellis 3
Schw
G, cf
(see
3).
.
Jirpjje>,
TJ?B>
5:4
D'Tytr
KmyE> a fever(
?)
PBB'E> Hyv, read
demons
of
species
satyr,
3; Etpe. be loosened, 19:
:
Hyv, Pogn B
4,
(see p. 80).
11:3.
:
diarrhoea: 34: 10.
I.
tb&tp abasement (?)
Schw
:
excommunication
niB'tr
of demoniac species:
tribe,
F. 12
Stiibe
360 species destroy: inf. nPK> 7: 17; forth S'VB Schw M.
Pa.
come
chains: 39:
5-
Pogn B, Etpe. 37
:
9.
drink:
r\v
Nrpc? 32: 5>pE>
1PE>
take off: II strike
1 1
.
:
Lidz
8,
Schw
rvne"JO
inf.
impv. 'KncTK 36
i.
:
six: 11:9.
(nB>) nE>cr
5.
r^"^ 60, in enumeration
of demons, etc. 19 5, Lidz 4, Hyv. :
a affliction, blow, method or result of magi12: 9,
practice: Stiibe
5,
2414
Wohls
2,
Pa.
:
5.
37:
Lidz
spell:
prince: sot? loose,
Schw
13:
G, with D1^.
3in, Din again
12:
2,
pi.
:
2
:
n, Lidz
end.
I,
II,
34:
Lidz
ib,
with
suff.
Lidz
2,
ditto
fem.
'tne>
Pogn
B,
e.
no.
i,
:
plur. rrODJn
of demons.
= womn, lin in lino,
impv.
5.
KOinn, SDin abyss, always in plur: Schw F, G, Pogn B K'Oin
I.
I.
dwell:
pie>
i,
13
:
N"nnn (Pogn
Schw
Schw
Schw
(Noah's) ark: 10:
military division
ppl.
5.
KnviE>, authority:
?
Schw
4-
Tie* firm, of charms: 3: 8,
:
crown: K1T1 NJSn Pogn B.
nne> Schw F,
inf.,
3i:
nu'n
14.
:
magically TIB*
bind,
G,
7
:
38
2.
xnaipnB"K ditto: 16: 10.
vermin
8,
nan break: 40: 12; Etpe. 40: 12, Lidz la; Pa. nasn, Lidz
86).
p.
:
Ellis
2426,
Lidz 4 (see
KniB'pB'
F,
7.
5.
xnaip'tr
cal
11.
:
I'n'B*,
Lidz
6,
:
33:
3,
5.
N^r'S? enchainment: 34:
of the bowl-practice
ypE> deposit,
pi.
=
the Arabic Jife-demon: 15:
:
fem.
impv. (but see Lidz, p. n. root trie'). 93, 9,
1
water
(cf. p. 80).
H'tnt?
uproot:
the
17
?
:
to
40:
7: 17, 38: 6,
(see p. 53).
pi.
305
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
J. A.
g.
15; Af. to lodge, 14:
Klin
as
though
black). i,
Ellis
i
;
Din 39
:
5.
out of
:
9:
5.
bull 40: 4.
nnn.n'nn, etc. under :vnnn Schw F, nTin under the hand 7: 12
=
38:
mnn 12,
16: 6;
Mand.
itwvn Pogn B.
UNIVERSITY MUSEUM.
306
'snnn inferior
80
B, see to
Pogn
:
BABYLONIAN SECTION
soinn.
(in)toin
damage: 34: 7
loss,
19
:
Lidz
:
w.
9,
suff.
jsjson
4.
sr:n monster, of Leviathan: 2:
(see
4,
6.
94).
p.
Jpn
sn^on abortion bn hang( ?)
nbn three
:
rkbrr*
:
make
Pa.
Tpn mighty,
Schw
F.
arts
nsbn Pogn B, son^n 300
38: 5 4,
8:
pn
ton there: 14:
6:
:
8.
2.
:
spirits, seals,
Schw
Pogn
E, F,
prmn 4.
19:
:
:
8.
26
:
6.
17:3.
:
NDlTn divorcement
8
:
40: 19; of the
9,
two: 4: 4, Pogn B; two of them, 34:
Tin Pa. divorce
Din see ain.
S'Jon eight
34:
magical of deities,
;
snr J'n second fem. 6
19: 14.
7,
Hyv
Hal,
sorcerer 34:
3.
Nrvrvbn third, fem.
of
epithet :
etc.,
prnbn, pyrrbn 17:
;
fast: 19: 10, 29: 11.
11:4.
:
:
4,
srn
(Sinn)
B.
B.
Pogn
gate:
PRONOMINAL FORMS s:s
1st per.
ii
:
i,
:
:
i, 5,
Pogn B;
ist pers. pi.
2d per.
2
SJn:s
:
4
:
6, etc.
"ON i
:
:
14.
vus: 26: 3, 8: 8, plur. ? q. v.), nK3S 38: f.
2d pers.
pi.
I.
14:
:
7:16, Stiibe 43 (these forms in stereotyped phrases, cf. N3l(3) 16: 8); pn 3: 6, pton 28:
S3S:
;
m. and fem.
4,
15 (or
31:
4.
finis
19
:
:
mJS: Schw F; pn:4:7;
13;
VUS: 8:
rn:s: 8: 8;
17:
8,
3(?)8:
7, etc.,
32: 4; in
:
39: 8; as
3d pers. pi. prn Pogn B pnan; 32 n^-. 13:4, 35 7, 33: 7; 6 r^n Schw I, Pogn B jn :
6,
STKn Lidz
p,
=
;
Schw Q. Demonstrative, 10 i, Ellis
masc. 5,
p
Hal;
pW:
:
8
pn
:
16,
:
3:
5-
1:4, 35
:
:
5.
Pn
pi.
:
3 I: 5. 35: 9, 36:
25:
F;
5.
Demonstrative fem. Sin
Hal 2;
6
5.
:
10
7,
:
3,
Pogn B ^K, n^K: !
ni)'K,
2, 5.
Indefinite
:
;
:
:
(?): 18:
(Syr.)
Schw
S3KT:
Kin
:
copula sin Kin; 9: i, 32: 3; Sinn Schw F; -n: Ellis 3.
;
m
2;
i,
Demonstrative
3d pers. (also demonstrative)
tn
psn: Pogn A;
(n)jo: 2:
Pogn B NO, ;
2,
ISO
27:
>
in son, SD3, Sony,
insobj?(see these prepositions).
TS those who( ?) Dsn:
29
:
:
Wohls
5: 2, ns?TD,2: 8,
mo
Ellis 5.
2414. 12:
3,
GENERAL INDEX
GENERAL INDEX Abraxas
barbarous words 59
57, 99, 151
Abatur. 71, 96, 261
Adam
baskania 68, 78
166
Bel 239
Aeon 198
beasts exorcised 44
amulets as objects of exorcism 87
Berlin
angel of death 79
Museum
f.
19
f.,
21
beth-el 72
angels
=
Bibliotheque Nationale 18, 19, 21
charm words 86
evil
binding in magic 52, 85
79
=
black arts 84
gods 79, 97, 99, 241 invocation of 57 f. mystical
Arabisms
names of
blanket formulas 82, 120
97, 197,
208
Borsippa, 21
24, 85, 102, 105
Arabic magic and demonology 44.
bowls and bowl magic
80, 187
archangels, Michael,
ardat
lili
etc. 96.
76
14,
Arabic
14, 21,
102
f.,
origin 50, 57
ascent of the soul 227
116
44 f.
forged 14
99, 123 f.
f.,
68, TOO, 106
f.
praxis, 40
Asshur 21
Mandaic
f.,
15,
51, 53,
20,
162
21,
30,
60, 184
attestation to magical texts
244
Babelon, E. 18
58, 59, 62, 64, 69,
87, 91, 109
Bagdana
171,
f.,
198
f.,
47, 55
73,
152, 187
37
f.
f.
48 as objects of exorcism
Babylonian magic 42
f.,
116
assonance, magical 61, 185
Athbash
age of
description of 13
armament, magical 137
Armasa
80
blast spirits
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, cattle in
M.
I.
magic 49
21 234, 242, 246,
f.,
253
number of 71 threatening of 131
f.
children in magic,
Christian
magic
90
women
s.
and
devils
demonology
99, 107, 115 (s.
f.,
New
circle in
Dilbat 217
17,
Museum
13,
135
15,
s.
21
divorce, magical 158
203
date of bowls,
s.
f.,
58, 64,
f.,
f.,
55,
115
58,
59,
ckurru 72 in
135, 235
New
Testament
f.
El-shaddai 191 78,
Elija 259 Ellis,
T.
Ellis,
W.
f.
16.
18,
T. 21
cmpusa 78
depotentized gods 70
enmity exorcised 87
divorce of 158
f.
ghosts 75
s.
124, 134
cpesu 51 ephialtes 80, 82
76, 151
haunts of,
Enoch
f.
23
shedin 73
idols
106
bowls
demons and demonology
good
167
f.,
62, 64, 91, 114
Judgment
demonology
=
magic
Egyptian magic 53
David 184
=
145
f.
eclectic
= =
172
magical 84
dastabira (Persian) 228, 52
9I
f.,
206
82.
duplicate texts 42,
cultns 51
of
fevers, skin
eye,
dreams
f.
countermagic 53, 83, 137
Day
171,
female 94
27
zodiacal
constellations,
f.,
189, 205, 219, 234, 235
18,
magic 42, 88, 152, 250
Constantinople
f.
diseases
names 50
Chwolson, M.
(dewin) 73
as objects of exorcism 89
Testament) Christian
171,
262
charms, etc 86
curses,
murderous 238 f., 240, 261 names of 68, 77, 81, 158,
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
79
legions of 80
spirits 74 excommunication
metamorphosis of 153
exorcism 51
f.,
in
55,
magic 53 68 f., 83 f., 89
f.
MONTGOMERY
J. A.
amulets,
(s.
bowls,
ARAMAIC INCANTATION TEXTS.
diseases,
enmity, poverty, sin) exorcists 46
f.,
Harran
eye diseases 93
in
fire in
17,
f.
house 76, 143
in shrines 71
142
heart in magic 216
fevers 93, 171, 205
use of in magic 53
Hecate 58
f.
hell,
fire in hell
18
deserts 78
in
facere 51
figures,
J.
haunts of demons 76
233
familiar (spirit)
239
101, 123,
Halevy,
311
131
f.,
144
131,
herbs, magical 182, 216
magic 122, 187, 235
formulas, 61. 85, 185
f.
Hermes
199
Hermon
Fraenkel, S. 20
99, 113, 123
208
150,
f.,
126
Hillah 16, 17, 21 Gabriel 96 gallic
f.,
Hilprecht,
234
H. V. 41
house magic 42
262
f.,
177
hydromancy 40 f. Hyvernat, H. 19, 21, 41
garment, magical 123 gello 68, 78, 262 gematria 61, 261
idols as
ghosts 43, 72, 75, 82
49
f.,
f.,
157,
201,
demons 72
incantations 51, 52, 56,
207, 251
139
incubi and succubae 78, 82
ghid 81, 157 insanity caused by devils 153
Gnostic terms 151
invocation
God. gods 56
f.
of gods, angels,
gods depotentized 70
in black
Greek magic 43
57,
95
f.,
197
Gottheil, R. 20, 258
graveyard magic 43
etc.
magic 84
f.
iron in magic 53, 122 f.,
61, 62, 64, 69,
53, 55
82,
in, 113, Greek names 50 107,
197,
58, 59,
f.,
Ishtar 70, 245 85,
87,
214
91, istarati 71
Jackson. A. V.
W.
Griinbaum, M. 19
Jesus Christ 227
Gula (goddess) 129 gylo 262
Jewish magic
50.
22
106
f.,
108,
112,
149 jinn 80, 105, 157
hair in magic 153
Halleluia 63. 202
Joshua (Jesus)
b.
Perahia 226
46, 159, 161, 225
.,
UNIVERSITY MUSEUM.
312
BABYLONIAN 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 47
knots, magical 88
and
f.
religion 57, 65, ill
Scripture quotations in 62 labartu 68
sealing in 53,
lamia 78, 81
s.
W.
Layard,
16
letters,
demons
80, 179,
mamit
244
M. A. 17, 27 Lidzbarski, M. 20 158,
209
f.,
Manichean
no, 117
f.,
156
235, 245, 259
f.
f.,
(s.
f.
losses exorcised
love of
God
in
love magic 44,
Louvre
18,
magic 129
19, 20,
Lycklama museum
f.,
213
f.,
238
21 19,
Mazzikin 75 Metatron 98, 113, 208 Michael 96 f., 98 222, 239
murderous demons,
museums, 21
s.
assonance
and
rhyme
49
Great
Con-
British,
Lycklama,
Penn-
Washington,
Win-
61,
mustalu 152
mystery 53
Name
invocation as
in
rites in
magic
52, 85,
243
mystical words and meanings 59
f.
122, 187,
20, 145
myrtle 181
f.
epic in 62 in
in
Myhrman, D.
f.
clients of
fire in
demons
terthur
magic
figures
s.
Berlin,
stantinople,
sylvania,
185
f.
Montgomery, J. A. 21 Moses 47, 107, 233
f.
178
239
f.
34
marriage charm, 238
Moon
94
love charms 178
script
244
f.,
Markaug, B. 19
witch)
Logos 123
religion 39, 71, 96,
texts 20, 21, 37
Levy,
f.,
84
52,
Mandaic
magical, 59, 163
68, 75
New
Egyptian, Greek, Jewish,
Leviathan 125
lilith
130, 191
Arabic, Babylonian, Christian,
Testament, Persian
lead in magic 187, 249 legions of
f.
235 131
form of 84
f.,
176 mythical and apocryphal allusions
64
A.
J.
Rabbinic texts 27
names personal 49
demons
of
of gods, angels 56
f.,
f.,
Testament 91
Nirig
Noah
1
magic
186
78,
75,
charm 63 M. 17, 18, 24
reversal of
f.
f.
charm for 160
resurrection, f.,
234
f.,
61, 185
Rodwell,
J.
rubric for magical rite 175, 182
16, 21,
13,
=
rhyme
107
f.,
Nippur
Raphael 96
f.
58
in
necklaces as charms 87
New
f.
117
Ranke, H. 21
59, 261
charms 85 Nannai 240
f.,
Randall-Maclver, D. 13
f.
as
313
ARAMAIC INCANTATION TEXTS.
MONTGOMERY
103, 113, 129
Samhiza
Nergal 171, 239
198, 271
sappu 88
66
Noldeke, T.
19, 20,
no
Satan, Satans 79
140
satyrs 80,
Okeanos 200
Schwab, M.
orthoepy 61, 222
Scripture quotations 62
24
18,
f.
f.,
109
sea, spell of 125
Pahlavi 14, 20, 22
sealing 53, 64, 130, 191
Palestinian dialect 29, 131
parakku, pairika, 73
Sebaoth 149, 151, 164 sedu 73, no
patkara 72
Selah 63
Pennsylvania, University of 13
f.,
20 Persian magic and demonology 55, 70,
116
f.,
Seven
spirits
Shema 62
personification in magic 58,
94
Seth 166 seven in magic 75, 79, 139
99,
89
f.,
in
f.,
sibilants in si' lot
79
209
magic
simulacrum
planets as evil spirits 71, 135
sin exorcised 86,
Pognon, H.
siptu
51,
in
magic 176, 216, 250
number 71
sixty as sacred
poverty exorcised 94
skin diseases 93
praeparatum 182 of bowl praxis
skull in
magic punctuation 29, 32
s.
bowl
magic 21, 256
sleep exposed to
Solomon
in
109
poisoning exorcised 84, 153
magic,
220
157
Peters, J. P. 13
20, 41
60,
f.
magic 143, 153
53, 64, 80,
sons of light 119
173
UNIVERSITY MUSEUM.
314
sorcerers, evil 83,
umra
250
51
utukki 54, 68, 73, 75,
spirits evil
(ruhin) 74
f.
vampire
familiar 142
R.
Stiibe,
water
M. 44
wax
in
magic 235
in
magic 250 Winterthur Museum 19
222, 239
syllables,
157
Washington National Mseuum 21
19
Sulzberger,
81,
magical 60
Syriac texts 16, 21, 32
witches, witchcraft 78, 235, 261
223
f.,
Wohlstein,
f.
J.
women and charms
tabi'u 142
Talmud, magic and demonology 40
f.,
77, 85
43, f.,
46,
49,
108, 119
173, 189, 214, 219,
61-64, f.,
in
71,
139, 143,
257
threatening of demons 131
259
children,
objects
of
49, 77, 238, 240, 249,
(s.
56, 60, 150, 210,
incanta-
224
zaklku 80
Zeus 200
tin in
magic 249
Zimmern, H.
22
25
tions)
YHVH
f.
f-
hundred and sixty 71
S.
19,
words, magical 51, 57
three
Tonks, O.
no
vows, magical 84
seducing 80
Sun
BABYLONIAN SECTION.
no
zodiacal constellations
135
f.
A.
J.
MONTGOMERY
315
ARAMAIC INCANTATION TEXTS.
GREEK WORDS 79, 91, a
63,
oi
198
250
Mf
202
63
OftKOl
84
51,
84
84 142
Trdperfpof
176 6atfi6vtffaai
f,
Selva
261
So
<5id3o)M firfuAov
eif
74
72
ffoAa
63
OT?ua
73
240
arpayyakia.
ro bvofta
215
au&tv, ouTTipia, GUTTJP
79 52,
^6 60,
181,
184
84
62 80,
8l, 85
82
roiia ,
defigcre 52 ,
defi.rio 44, 53, 54, 85, /cdro^of
79
1 1 1
KTrjpiov
m< 51
84
44
f.
c-3
129
PLATES
Prefatory Note The concave
spherical surface
on which the bowl texts are inscribed
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 show. Accordingly the texts had to be copied
by hand. after the bowls
Soon
came
Museum, Professor Jastrow,
to the
University, and Professor Gottheil, of Columbia, undertook
They secured
tion.
the services of
graphing the plates, a considerable
Mr. Horace
sum
of
their
of the
publica-
Frank, Architect, for auto-
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 into hands, I fell heir to Mr. Frank's labors. I found he had prepared about
publication,
my
75 plates, but of these 2,
3, 4,
6,
8, 9,
16,
I
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, in his
i).
It
appears also that not
all
the
good
hands, or else that he did not complete them
There
is
only one drawback in
Mr. Frank's
texts
were placed
all.
excellent
reproductions,
one which however does not impair their accuracy.
Working without much he often broke a word at language,
and knowing nothing of the the end of the line and carried it over to the next. direction
repair this technical error in his copies,
work of
I
have seen no reason to
but have guarded against
it
in
the
the later copyists.
There thus remained of the
texts
which came to be included
in
this
publication twenty-five which this tedious
me,
I
still required autographing. Shrinking from mechanical labor, especially after an expert hand had preceded
was very glad
to avail myself of the kind
(819)
cooperation of
Professor
UNIVERSITY MUSEUM.
320
BABYLONIAN SECTION.
Gordon, Director of the Museum, who offered staff.
under
Consequently,
my
direction,
me the
the expert services of his
remaining copies were
prepared by Mr. William C. Orchard (Nos. i, 5, 7, 10-15, J 9> 21-23, 2 5, 2 7> 2 9- 3 2 34- 35) a "d by Miss M. Louise Baker (Nos. 20, 26, 30, 33, >
39)-
The
style
responsible.
made
of
He
Mr. Frank's copies conditioned those for which
had abandoned the
I
am
spiral arrangement of the originals and
his reproductions in straight lines.
This method
may
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
quite satisfied to retain this
be remarked that
may
the originals
;
only after
Frank's copies.
legible (they
helped
me
decipherment was made entirely from did
finished
I
compare Mr.
I was able to improve his facsimiles, in which were made when the texts were fresher and
have manifestly faded under exposure to
correct or enlarge
independently, and then tion
my
my own work was
In a few cases
several cases his copies,
more
all
method of reproduction.
my
readings.
The other
light),
copyists also
have
worked
we compared our
respective results. The cooperaof 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
taking labors of these afforded
me
artistic
two gentleman and Miss Baker, whose
so great relief.
and pains-
assistance has
CATALOGUE TEXT
'PLATE
CATALOGUE
NUMBER
SIZE
DESCRIPTION
in centimetrei,
height by diameter
1
I
8693
6.5
+
Broken and mended,
17
two
with
Written inside and out in
holes.
large coarse script,
.5 cm. average rude height, 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
probably the sorcerer, the
eye?),
other
evil
with
feet
hobbled,
the
mended,
with
de-
mon.
3
3-4
2963
10.3
+ 20.5
Broken
double .3
a
6+12
cm. missing. Flat The rim of the bowl has a
segment boss.
and
edge.
cm. high.
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 segment missing. Characters .4 cm. high.
In the center figure of the
sorcerer waving a magic bough.
321
322
UNIVERSITY MUSEUM. TEXT
PLATE
CATALOGUE
NUMBER
6
2952
DESCRIPTION
SIZE in
centimetres,
keiikt by
5
BABYLONIAN SECTION.
7
dimeter
+
18
broken
Slightly
with
small
Characters
and
mended,
missing. fragment cm. high. In center
.4
rude figure of a demon with four
arms and one 6
7
2916
6
+
leg.
Perfect bowl but for a fracture
15.8
which does not touch Small .3
7
8
16007
5-6
+
text.
Characters
circle in center.
cm. high, rather crabbed.
Broken
15-7
the
and
with
mended,
a
square 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
9
10
9010
6 -f 17.7
lilith
lines in
16014
6.9+
On
much
Characters
Perfect bowl. obliterated, .4
ii
with hands and
bound.
center.
10
In center obscene
cm. high. exterior
Circle in
four
short
Hebrew.
Broken and mended with
14.2
ment missing.
Characters
seg-
cm.
.4
monstrous figure high. with owl-like head and apparently In center
several breasts, presumably a ii
12
16022
6.3
-f-
lilith.
Broken and mended, with three
16.1
fragments
of
the
text
missing.
Characters carelessly written, .4
cm. high.
probably of a
.3
cr
In center rude design, lilith.
J. A.
TEXT
PLATE
MONTGOMERY
CATALOGUE
NUMBER
ARAMAIC INCANTATION TEXTS. DESCRIPTION
SIZE in
323
uatimttret,
height by ditmeter
12
13
9009
Characters
Perfect bowl.
7.2 -f 17.7
.4
cm.
high, coarse but distinctly formed.
with beastlike
In center a demon, face and
arms and
Endorsement on 13
14
8694
7
+
bound.
feet
exterior.
Broken and mended, with small
16.2
cm.
.6
characters,
clumsy
Coarse,
missing.
piece
In
high.
the
center a clumsy figure of a
demon
arms.
Text
with
caterpillar-like
continued
on the
for
exterior
6
lines.
14
15
16017
Broken and mended, with miss-
6.8+18.7
Characters
segment.
ing
cm.
.4
good hand. In center a with hands and feet manacled.
high, in a lilith
15
16
16087
7.3
+
Broken and mended.
17.2
serpent with
16
17
2920
6.8
+
In center figure of a
cm. high.
.4
its tail in its
Broken and mended.
16.3
coarse, .3
Characters
cm. high.
mouth.
Characters
Rough
circle
in center.
17
18
2922
7
-f-
Broken and mended, with a
15.7
ment missing. cm. high.
.4
cle
and
seg-
Characters coarse, In the center the cir-
formed
cross,
in a peculiar
way. 18
19
8695
7.2
+
16.1
Broken and mended, with frag-
ment of about ing.
high.
design
Coarse In
5 cm.
characters,
center
of a
square miss.4
rude and
demon?
cm. faded
324
UNIVERSITY MUSEUM. TEXT
PLATE
CATALOGUE
NUMBER
BABYLONIAN SECTION.
SIZE
DESCRIPTION
in centimetres,
heijkt by diameter
19
20
6.6
+ 17.6
Broken and mended.
Characters
crabbed and obscure, closely written, .3
cm. high.
Circle
and cross
in center.
20
21
16023
7+17
Broken missing. .6
and mended, fragment Large, coarse characters,
cm. high.
mon
Large figure of a de-
manacled, with a circle in his
two
breast bisected by
see
21
22
16054
6.5
-f-
For
lines.
magical words accompanying
the
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 rectangular
figure divided in
markings 22
22-23
I6OO6
6.5
+
l6
into
three
squares,
one of those at the end two large like letters.
Broken and mended, with two fragments
missing.
From
the
same hand as No. 21 and with the same
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
+
1
6.8
Broken and mended, small fragment missing. Coarse script, .7 cm. high.
In the center a figure of
rude concentric lines.
circles
with
radial
J. A.
TEXT
PLATE
MONTGOMERY
CATALOGUE
NUMBER
ARAMAIC INCANTATION TEXTS.
325
DESCRIPTION
SIZE il centimetre.,
beiibt bj diameter
25
24
16009
6.9
+ 17-2
Broken and mended, with four Coarse
fragments missing. .5 cm. high.
26
24
3997
Broken
6.9+15.5 .4
and
cm. high.
script,
mended.
Script
In the center a rough
circle bisected
by two
lines, in
each
segment a magical word. 27
25
16041
5.6
+
Broken and mended with two
16.6
considerable
fragments
and
fine
Script
In the center a circle
28
29
25
26
2972
16055
6.5
6.8
+ 16.5
+
17
Broken and mended, four fragments missing, the text much blurred
or
script,-3
cm. high.
obliterated.
26
16096
6.5
+
16.8
9008
6.6
+
.5
cm. high.
In center rude figure of a
with tresses flying and hands
lilith
and 27
fair
Broken and mended, small fragment missing. Script .3 to .4 cm. high.
31
A
Broken and mended, one fragment missing. Bold and well formed characters
30
missing.
cm. high. with cross.
fair, .2
16
feet
bound.
Perfect. high.
In
Syriac 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
script
fragment missing. and design as in No.
326
UNIVERSITY MUSEUM. TEXT
PLATE
CATALOGUE
NUMBER
SIZE
u
29
16019
DESCRIPTION
Cfnlimelrei.
keiikt br
33
BABYLONIAN SECTION.
6.2
diuuln
+ 15.5
Broken and mended, with two considerable fragments missing. In center cross with circle.
34
30
9012
7-5
+ 17-5
Broken and mended. 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, of the margin missing and a
17
much
large part of the text obliterated.
The
script
Syriac bowls,
.2
the center circle
segment
34
2941
to
.3
the
in
cm. high. In
and
cross,
each
presumably
containing
letters of the
38
smallest
the
Tetragrammaton.
Broken and mended, with sever-
7+17 al
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 larger and coarser than in No. 38,
40
36-38
2972
7.3
+ 17.2
.3
cm. high.
Broken and mended, some large Script as in No. 39. The
lacunae.
text covers also terior.
most of the ex-
Circles in the center.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
I.
I
M
EXTERIOR
12
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 2
III.
PLATE
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
3
^
>S"n i t\*j\*y>9v
III.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
FIGURE FOR TEXT
3.
FIGURE FOR TEXT
4.
IV.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
4
PLATE
V.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
5
>
A
'
VI.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
^ r^n7^/f^f^i9i^n^^
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
1
1
PLATE
1.
VIII.
7
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FIGURE FOR TEXT
8.
7
3
vvb
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 8
1
1
1.
PLATE
IX.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
9
EXTERIOR
PLATE
X.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
10
PLATE
XI.
UNIVERSITY MUSEUM. BABYU SECTION VOL.
III.
11
% 7/>
PLATE
XII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
12
S
V
EXTERIOR
PLATE
XIII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XIV.
III.
13
ns
N.
n>n,
EXTERIOR
/spy?
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
1
1
14
1.
PLATE XV.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
15
PLATE XVI.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
16
"7
w
r:r
XVII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE
III.
17
>
XVIII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XIX
III.
18
'
T 3
;
'
K
vr
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3
T-T
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UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XX.
III.
19
if
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Oi^-^y^rjn*
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rf^fclS^^
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. 20
PLATE XXI.
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
PLATE XXII.
III.
21
77-77:1
nun 22
lit
^PWJ^t//j7/* IjglMfJ
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23
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UNIVtKSIlY MUSEUM. BABYL. SECTION VOL.
III.
PLATE
XXIII.
24
FIGURE FOR TEXT
24.
FIGURE FOR TEXT
22.
UNIVERSITY MUSEUM.
BABYL. SECTION VOL. 25
26
>h
III.
PLATE XXIV.
f
?
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't
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t'-ilV? ""'-'
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7
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UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXVI.
Ill
29
A* ^ V"? "S V? D V"!3
/
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%
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30
7JT /v ^
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 31
1
1
1.
PLATE XXVII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 32
III.
PLATE XXVIII.
UNIVERSITY MUSEUM.
BABYL. SECTION VOL. 33
III.
PLATE XXIX.
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 34
III.
PLATE XXX.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXI.
III.
35
'v f
-JtH ;
* *^^ 5
8
JT
)
rM M -N \ c
>i r<
/
10
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 36
f
/k >r
^^
<\
III.
PLATE XXXII.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
1
1
PLATE XXXIII.
1.
37
n
7
"
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
38
EXTERIOR
PLATE XXXIV.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXV.
III.
39
v-O-~^
v l
o .ty OL3^
c-JJ^*'
*s*Aj\ o^**+
&
p^n w G.> y* ^A GJ9^ o. M o lA O^ ;
o> r'jt
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
40
-J
^
PLATE XXXVI.
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXVII.
III.
40 CONTINUED
EXTERIOR
o*x 18
^pvs^ AJ^
AV^J ^j \^t^iajL
a)
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
III.
PLATE XXXVIII.
40 CONTINUED "
&6^:^.....O.V- f
-22;
/<#\0u^vu o^l -s^|
FRAGMENTS
OUTSIDE
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XXXIX.
III.
ALPHABETIC TABLES. SQUARE SCRIPT.
I
4
7
16
19
21-23
II
26
25
Text Numbers
MANDAIC
38
SCRIPT.
40
39
O-
13
"D
A
X
n n
n
V3
S
A
n
rr
LO
n in
10
1
J
1-
J
1
A J
?
M\ /J
PV
X
r
f> =,
V JT
V _n
n
n
n
-n
n
-n
UNIVERSITY MUSEUM.
BABYL. SECTION VOL.
III.
"ggj-
PLATE XL.
III.
COMPARATIVE TABLE FOR SYRIAC SCRIPT.
BowlTexts.
Jg
-
BowlText,
jg_
UNIVERSITY MUSEUM. BABYL. SECTION VOL.
PLATE XLI.
^.c.iaaoL
INTERIOR OF INSCRIBED BOWL PHOTOGRAPHED
F
rtOM OPPOSITE POINTS.
o
APR i
5208 A2 1913
1956
Montgomery,
PLEASE
CARDS OR
DO NOT REMOVE
SLIPS
UNIVERSITY
FROM
THIS
OF TORONTO
POCKET
LIBRARY
L
