PUBLICATIONS OF THE BABYLONIAN SECTION ARAMAIC INCANTATION TEXTS FROM NIPPUR •? SWWi-WiiV- V \ % •; - sv 4$ - ; v \ < • ^ • v"w, v* 't' njSPP'v]* f apMR'JIJi M- ■ ' ’’j'f.' ’,;v UNIVERSITY OF PENNSYLVANIA teste? Bl*’ vrt T .HVv 1 111 THE MUSEUM VOL. Ill «ISii BY JAMES A. MONTGOMERY PHILADELPHIA i PUBLISHED BY THE UNIVERSITY MUSEUM mm$m _ v ► 1 \ -v 1913 Digitized by the Internet Archive in 2017 with funding from Getty Research Institute https://archive.org/details/aramaicincantatiOOmont UNIVERSITY OF PENNSYLVANIA THE MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION VOL. Ill ARAMAIC INCANTATION TEXTS FROM NIPPUR BY JAMES A. MONTGOMERY PROFESSOR AT THE PHILADELPHIA DIVINITY SCHOOL AND ASSISTANT PROFESSOR AT THE UNIVERSITY OF PENNSYLVANIA ECKLEY BRINTON COXE JUNIOR FUND PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM TO MY FATHER AND MOTHER FIRST AND BEST OF TEACHERS CONTENTS PAGE PREFACE 7 INTRODUCTION 13 I. SURVEY OF THE MATERIAL § 1. The Material in the Museum 13 § 2. The Material Hitherto Published and in Other Collections 16 § 3. Some Notes on the Texts Hitherto Published.. 23 II. SCRIPT AND LANGUAGE § 4. Introductory § 5. The “Rabbinic” Texts § 6. The Syriac Texts § 7. The Mandaic Texts... III. THE MAGIC OF THE TEXTS § 8. The Praxis of the Inscribed Bowls § 9. The Exorcists § 10. The Clients §11. The Incantations § 12. The Objects of Exorcism; the Demons, etc § 13. Propitious Angels, Deities, etc IV. HISTORICAL CONCLUSIONS § 14. Age of the Bowls 102 § 15. Relations of the Bowl-Magic 106 (5) 40 46 49 51 67 95 26 27 32 37 6 CONTENTS. TEXTS: Nos. 1-42. Transliteration, Translation, Notes Nos. 1-30. “Rabbinic” Texts Nos. 31-37. Syriac Texts Nos. 38-40. Mandaic Texts Appendix: No. 41. An Inscribed Skull 256 No. 42. A Form of the Lilith Legend 258 GLOSSARIES: Prefatory Note 267 A. Personal Names 269 B. Personal Names and Epithets of Deities, Angels, Demons, etc 274 C. General Glossary 281 GENERAL INDEX 309 PREFATORY NOTE TO THE PLATES 319 REGISTER OF THE BOWLS 321 PAGE .117 .117 . 223 .244 PLATES Texts Alphabetic Tables . . Photograph of Bowl PREFACE The primary purpose of this publication was to edit, with translation and necessary notes, the incantation texts inscribed on bowls from Nippur, now in the possession of the Museum. But it soon became apparent that full account should be made of all other published texts of like character, both for my own advantage in securing a larger material for collation and also 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 sub- ject at large. I have accordingly not only given a description of all the earlier material but also collated it as fully as possible both in the Glossaries and in the references of Introduction 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 magical literature. Previous editors, working before the pres- ent great development of the study of magic, had taken little notice of these connections with a wider world. Analogies with the Talmud and possible connections with the Kabbalis- tic 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 knowledge of ancient magic and of its prime importance as a study in the history of mankind. The chief ( 7 ) 8 UNIVERSITY MUSEUM. 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 most primitive or most degraded manifestations of the human spirit. Then there have been the rapid strides in the advance of Egyptology and Assyriology, where at every step the student faces the problem of the identities and differ- ences of magic and religion. Further, the classical philologists have at last condescended to examine the vulgar magical records in the Greek and Latin tongues, and have found an interest in them as revealing how the ancient “man of the street,” and wiser men as well, actually talked and thought, in modes different from the traditional standards of the classical civiliza- tion. Of this large increase in material and understanding 1 have been fortunately able to avail myself, with the result of the discovery of innumerable clues proving that the bowl- magic is in part the lineal descendant of the old Babylonian sorcery while at the same time — and this is the more impor- tant because a less expected discovery — it takes its place in that great field of Hellenistic magic which pervaded the whole of the western world at the beginning of the Christian era. My chief contribution to the study has been in these two direc- tions, the relations with the cuneiform religious texts and the Greek magical papyri. The writer’s knowledge of Egyptian magic was wholly at second hand, and in any case that earlier influence was mediated to this special field through Hellenism. The Christian Syrian literature is shown to have its close con- nections, being thoroughly infused, as was the early Church, with magical ideas. Magic within Judaism has been the subject of capital monographs by competent Jewish scholars, and in that direction 1 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 TEXTS. 9 community of ideas and terms and practice between Jewish and Gentile sorcery. It remains a subject for an interesting investigation to discover just what Judaism gave to, and what it 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 § 15 of the Introduction, that the magic of the bowls, and in a general way, all Jewish magic, has come out of the crucible of the Graeco-Roman world, which, on account of its dominating civilization, we call Hellenistic; it is not Jewish but eclectic. 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 single eye, the facts of the texts have been illustrated in as objective a way as possible from the phenomena of locally inherited and contemporaneous magic, with the intent of establishing the immediate bonds of connec- tion. My work would be a contribution from a very small and limited field to the study of magical thought and practice within a definite age and region. At least there has come to the writer the satisfaction of finding a place for the membra disjecta of these out-of-the-way 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 noil-literary texts, I trust that the results will justify my undertaking; the expansion of the work has proceeded naturally and subtly much beyond the editor’s desire and convenience. From the philological point of view these vulgar inscriptions are of as much interest to the Semitist as are the 10 UNIVERSITY MUSEUM. BABYLONIAN SECTION. magical papyri to the classicist. Careful study shows that, with the exception of intentionally unintelligible passages, mystic phrases and the like, the words and the syntax of the texts are the autograph representatives of the language of their writers. Three different Aramaic dialects, each with its own script, and one script a peculiar variety of the Edessene, are offered in the bowls 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 monuments are well-nigh lacking for this field; we 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 literature is all documentarily late or uncertain as to age, and our texts have a historical worth as almost the earliest records in that line which can be exactly dated. Further, the obscure and crabbed condition of the texts compelled an exact philo- logical examination in order to test hypotheses of interpreta- tion. And as to matters beyond philology, it will not, I hope, be set down to wilful acriby if I have attempted to work out very small clues. In such work as this there is no immediate compensation on the surface, and it is only by following out the fine tendrils of connection that results worth while can be obtained. The writer’s experience in his study is well expressed by some words of Professor Deissmann: “It may be that hundreds of stones, tiresomely repeating the same monoto- nous formula, have only the value of a single authority, yet in their totality, these epigraphic results furnish us with plenty of material — only one should not expect too much of them, or too little” ( Bible Studies, 82). In regard to the representation of the texts it might have been technically more correct to present them in their several J. A. MONTGOMERY— ARAMAIC INCANTATION TEXTS. 11 scripts. But apart from the difficulty of procuring two of these types in American printing houses and compositors who could set them, it must be patent that the general convenience is far better subserved by presenting the texts in the well-known Hebrew character, while those who 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, by the diacritical "j; but I have departed from the usual custom of editing Mandaic texts by representing the pronominal suffix in -h by H and have used H for the radical H or Pi, which two sounds fall together in the dialect. In the Glossaries words containing this common character are arranged according to its etymological distinction as H or H. In the transliterations 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 fac- similes were made. I have to express my deep obligation to my friend and colleague, the Rev. Dr. R. K. Yerkes, for his careful reading of the volume in proof. James A. Montgomery. The University Museum, February 2, 1912. I. SURVEY OF THE MATERIAL § i.. The Material in the Museum The University Museum contains a large number of inscribed earthenware bowls found at Nippur belonging to the category of the so-called “Incantation Bowls.” These vessels are generally of the size and shape of a modern porridge-bowl, except that in most cases the bowl is somewhat cone-shaped, so that when set down it balances itself in a state of unstable equilibrium. Some few have the boss expanded into a rim, thus giving a flat surface at the bottom of the bowl. The most common size is of about 16 cm. diameter at top, by 5 cm. full depth. There is one large bowl, 28 x 16 cm. 1 The bowls are made of a good clay, and are wheel-turned and kiln- dried; they have no surface, slip or glazing of any kind. 2 They were a domestic ware, intended for foods, and in no way differ from the simple vessels which to this day are made in the Orient for household use. The bowls in the Museum were excavated at Nippur, in Babylonia, by the University of Pennsylvania Expedition ; so far as I know, they are finds of the first two campaigns, conducted by Professor Peters in the years 1888, 1889. According to Peters’ account, 3 these bowls were found on the top, or in the first strata of the mounds, in several places. They 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 bouse we found one, or more, 1 Many such large specimens are in the British Museum and at Constantinople. 2 f am indebted to Mr. D. Randall-Maclver, late of the Museum, for the characterization of the pottery. 3 See his Nippur, the Index to which, sub “Jewish incantation bowls’’ gives the references. 13 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 14 Jewish incantation bowls." 4 5 * 7 8 At least in one case bowls were found in connection with a cemetery; “we found ourselves in a graveyard It was interesting to find, between one and two metres below the surface, in the immediate neighborhood of slipper-shaped coffins, inscribed Hebrew bowls."' As for the chronological light thrown upon these bowls, Cufic coins were found in the houses of these “Jewish” settlements, 0 and one of the most extensive finds of inscribed bowls was in the strata above the “Court of Columns,” a Parthian building/ Peters holds the seventh century to be the latest date for the Jewish settlements where Cufic coins were found.* The Museum Catalogue counts over 150 numbers of this class of specimens, but the enumeration includes a large number of fragments. About 30 of the bowls are what I would call “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 off 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, that I have not been able to use them. Others again were inscribed by so illiterate scribes that so far as they can be made out, they offer only some magical jargon, which adds nothing to our knowledge. Again there are a few texts which are fairly written and without those self-betraying combinations of letters that suggest a mock inscription, but which neverthe- less are not Semitic. They may be in some non-Semitic tongue, whether, for example, in Pahlavi, I am not able to say. One of the neatest of the bowls. No. 2954, containing only four circular lines of inscription, inter- ested me as presenting a novel alphabet ; but I soon came to the conclusion that this is but another “fake," produced we may suppose by some learned impostor — or wag. 4 ii, 182 f. ; cf. p. 194. 5 i, 245. 9 ii, 183. On the following page the writer says that Arabic bowls along with Jewish and Syriac were found ; but the Museum contains no Arabic specimens. 7 Hilprecht, Explorations in Bible Lands, p. 447. 8 ii, 153, 183, 186. For further discussion of the date, see § 14. * In many cases the inscriptions were written by laymen, who thus saved them- selves the exorcist’s fee. Schwab notices some forged bowls at Constantinople, PSBA, xiii, 595. J. A. MONTGOMERY— ARAMAIC INCANTATION TEXTS. 15 All the relics from Nippur 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 Imperial Museum at Constantinople. At all events those in Philadelphia in almost all cases prevent complete decipherment because of mutilation. 10 A large segment of the spherical surface may be missing, or an extensive portion of the interior, a side, or the upper or lower portion of the bowl may have become illegible, probably through the action of water. The inscription being spiral, such mutilations intrude their annoyance into every line. The damaged nature of this collection has added much to the toil of decipherment, for every break in the text and every effacement necessi- tates speculation as to the missing contents. On the other hand it is cause for 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 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 1 have selected 40 bowls for publication, to which number should be added the one pub- lished earlier by Myhrman (accompanying No. 7). The remaining bowls 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 Aramaic dialects: — (1) the language with which we are familiar from the Babylonian Talmud, to which belong Nos. 1-30; (2) a Syriac dialect, Nos. 31-37; the Mandaic, Nos. 38-40. Each of these has its own script. As an appendix, I 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 come to my hands, but with its original now lacking in the Museum. 10 With few exceptions, all the bowls I have deciphered have been put together from fragments into which they had fallen, in the Museum. § 2. The Material Hitherto Published, and in Other Collections 1 2 * The first publication of Mesopotamian incantation bowls appeared in Layard’s notable volume, Discoveries in the Ruins of Nineveh and Babylon.' Tn describing his finds at Tell Amran, near ITillah, the great explorer tells of discovering “five cups or bowls of earthenware, and fragments of others, covered on the inner surface with letters written in a kind of ink” (p. 509). He notes that like material had been discovered before. Two from the collection of a Mr. Stewart had been deposited in the British Museum, which had also acquired through Colonel Rawlinson eight specimens obtained at Bagdad, their provenance however being unknown. Tn a later passage (p. 524) Layard records the discovery of a similar bowl, along with many fragments, at Nippur, — the precursor of the collection in Philadelphia. Layard committed his bowls to Mr. Thomas Ellis, of the staff of the British Museum, whose results are given in Layard’s work, appearing pp. 509-523.“ Layard himself takes up the discussion p. 523 ff, with criticism of Ellis’s results. The latter presented five Judaeo-Aramaic bowls, and one in Syriac, with summaries of fragments of others. Of these only four were given in facsimile, nos. i, 3, 5,' 6. 4 Subsequent scholarly investigation has proved not only that Ellis 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 Stiibe, Ji'tdisch-babylonische Zaubertexte, 1895- gives a good review of the literature up to date, although requiring some corrections and additions. See also Wohlstein, in ZA, viii (1893), 3*3 f- 2 London, 1853. There is a German translation by Zenker, the bowls appearing there in Plate xx. 5 Layard leaves it somewhat indefinite which bowls were treated by Ellis. * Ellis’s first bowl turns out to be a duplicate of our No. 11, under which I am able to present the restored text of the former. Was this the bowl which Layard reports was found at Nippur? ( 16 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 17 copies, while the bowls published without facsimiles are absolutely worth- less as scientific copy. Layard’s publication therefore did little more than attract the attention of scholars to a fresh field of philology and religious lore. The first scientific treatment of this new material came from M. A. Levy, of Breslau, who devoted a long essay to Ellis’s bowl, no. i, in the Zeitschrift d. Deutschen Morgenlandischen Gcscllscliaft for 1855 (ix, 465). 5 6 He was the first to grasp the peculiar lingo of the inscription, and in his commentary drew largely from Judaistic and Mandaic stores of learning. He also gave an elaborate treatment of the palaeography of the bowl, overthrowing the claims that had been advanced for a pre-Christian origin. Twenty years later J. M. Rodwell published a bowl from Hillah that had been procured by the British Museum, under the title, Remarks upon a Terra-Cotta Vase, with a photographic facsimile. 6 This second English venture at decipherment was no better than the first, its sole merit lying in the fact that the French scholar J. Halevy was induced to take up the same bowl on the basis of the facsimile, and to give it a scholarly translit- eration and translation, with commentary, under the title, Observation sur un vase judeo-babylonien du British Museum , 7 Four of the bowls that had been published were presented by the great Hebrew epigraphist Chwolson in his monumental Corpus inscriptionum hebraicarum . 8 The first (Chwolson’s number, 18) is Ellis no. 1, the second (no. 19) is Ellis no. 3, the third (no. 20) is the bowl published by Rodwell and Halevy; and the 5 Uber die von Layard aufgefundenen chaldaischen Inschriften anf Topfge- fassen. Bin Beitrag zur hebraischen Paliiographie u. z. Religionsgescliichte, with Ellis’s facsimile. Levy again treated the same inscription under the title “Epi- graphische Beitrage zur Geschichte der Juden,” in the Jahrbuch f. d. Geschichte d. Juden, ii (1861), 266, 294. 0 In TSBA, ii (1873), 1 14. 7 In Comptes rendus de V Academie des Inscriptions et Belles-Lettres, series iv, vol. v (for 1877; Paris, 1878), 288. He re-edited his material in his Melanges de critique et d’histoire, 229. 8 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, 315). For nos. 19, 21, Chwolson made use of improved transcripts prepared for him by Halevy. In his review of the Corpus in the Gottingische Gelehrte Anzeige for 1883, Landauer comments on these bowls (p. 507). 18 UNIVERSITY MUSEUM. BABYLONIAN SECTION. fourth (no. 21) is Ellis no. 5. Chwolson adopted a skeptical position to- ward the speculations and guesses of his predecessors, and his commentaries are valuable as a restraint upon their theories. Of special interest is his discussion of the age of the bowls from the palaeographic point of view — a subject which I take up in § 5. The most 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 possession of 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 Unc coupe d’ incantation™ without facsimile. He then presented a large series of bowls in the Proceedings of the Society of Biblical Archaeology, for the years 1891 and 1892. 11 He included several bowls already pub- 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 himself of better texts than his predecessors had used. Between the articles appearing in the two volumes of the PSBA Dr. Schwab contributed studies of two bowls to the Revue d'assyriologie, etc., under the title, “Deux vases judeo-babyloniens.” 12 These he numbered F and G so as to align them with those appearing in the other publications. The material thus presented by Schwab is as follows : A, in PSBA, xii = Ellis, no. 1; Levy; Chwolson, no. 18. B, in PSBA, xii = Ellis, no. 3; Chwolson, no. 19. C, in PSBA, xii = Rodwell ; Halevy; Chwolson, no. 20. D, in PSBA, xii = Ellis, no. 5 ; Chwolson, no. 21. 9 In Revue des etudes juives, iv (1882), 165. 10 In Revue de I’assyriologie et d’archeologie orientate, i (1886), 117. 11 In vol. xii, 292 : Les coupes magiques et I’hydromancie dans l l antiquit e orientate, 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 was first presented to the French Academy of Inscriptions in the years 1883, 1885, 1891. At the end of the first article is a glossary to the bowls published therein. 12 ii (1892), 136. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 19 E, in PSBA, xii; a bowl in the National Library at Paris, also in RBJ, iv, (without note in the Proceedings that he had published it before). F, G, in Rev. d’ass., ii ; bowls in the Louvre. The exterior inscription on G is given under G in PSBA (p. 327). H, in PSBA, xii ; a bowl in the British Museum. I, in PSBA, xii ; a bowl in the Louvre, also in Rev. d’ass., i (without note that he had published it before). L, in PSBA, xiii ; a bowl in the Lycklama Museum at Cannes (other than that published by Hyvernat). M, in PSBA, xiii ; a bowl in the Louvre, acquired by Heuzey. N, O, P, in PSBA, xiii ; three bowls in the collection Dieulafoy from Susiana. Q, in PSBA, xiii; a bowl in the Musee de Winterthur. R, in PSBA, xiii ; a bowl in the coin department 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 Lycklama de Cannes (Provence) .“ Unfortunately the accompanying photographic facsimiles are barely legible as published ; however there is little doubt as to the text and its meaning. 14 Schwab also refers 15 to a bowl published by B. Markaug in the Zapiski of the Imperial Russian Society of Archaeology, iv, 83, which I have not been able to procure. A few years later the collection of incantation bowls at the Royal Museum in Berlin was made the subject of study by two young scholars, working contemporaneously but independently. T. Wohlstein published, under the title, Ueber einige aramdische Inschriften auf Thongefdssen des koniglichen Museums zu Berlin, five bowls, with introduction to the general subject and commentary. 16 And R. Stiibe published a Berlin bowl in his 13 In Zeitschrift f. 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 Jewish angelology ; and on p. 295 Noldeke expressed some comments on the text, especially animadverting on its age. 15 Rev. d. Assyriologie , ii, 137. 16 ZA, viii (1893), 313, and ix (1894), ir, In vol. viii appears no. 2422; in vol. ix, nos. 2416, 2426, 2414, 2417. 20 UNIVERSITY MUSEUM. BABYLONIAN SECTION. J iidisch-babylonische Zaubertexte .” The text he published, the longest yet edited, is the same as the second given by Wohlstein; his treatment is fuller than that of his contemporary, to whom he is able to refer in his printed notes. Stiibe gives a description of nineteen bowls in the British Museum. Unfortunately neither publication is enriched with facsimiles. Subsequently S. Fraenkel contributed some notes to Wohlstein’s bowls in the same journal, in part on the basis of his own transcription. 18 Pognon, French consul at Bagdad, broke the ground of a fresh dialect of bowl-inscriptions with the study of a Mandaic bowl — Une incantation contre les genies malfaisants en mandaite, appearing in 1892. 19 The bowl was purchased from Arabs at Bismaya. In 1898 the same scholar published an elaborate work upon bowls found at Khuabir 55 km. 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 /“ contains some valuable appendices, of wider interest than the title suggests, and is furnished like the earlier monograph with full apparatus. Five more Mandaic bowls were published by Lidzbarski in his Bphemeris, i, 89, “Mandaische Zaubertexte.” The fifth of these texts is a duplicate of my No. 11 and is given there in parallelism. Three of the texts are in the Berlin Museum, and two in the Louvre. Professor Gottheil contributed to Peters’ Nippur (ii, 182) a translation 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 revision as a contribution to the Hilprecht Anniversary Volume 21 under 17 Halle, 1895. 18 ZZ, ix, 308. 19 In the Memoires dc la Socicte de Linguistique (Paris), viii, 193, and in separate print. 20 Paris, 1898, with facsimiles and full glossary; reviewed by Noldeke, WZKM, xii, 141 ; Lidzbarski, TLZ, 1899, col. 171; Schwally, OLZ, ii, 7, iii, 458; Chabot, Revue critique, xlvi, 43, xlix, 484. Pognon also saw some bowls in the square character, some in Estrangelo, and some which he presumed might be in Pahlavi (p. 1). In my citations to Pognon, I cite his two books as A and B respectively. Leipzig, 1909; p. 342. 21 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 21 the title An Aramaic Incantation Text; this text is given below in parallel with No. 7. It is in place here to notice the location of incantation bowls in the various museums. Despite a query addressed over a year ago I have not received any information from the authorities as to the number and char- acter of the bowl-texts at the Imperial Museum in Constantinople ; its collection from what I hear must be large and fine, and has been particularly enriched from Nippur. Dr. L. W. King has kindly informed me that the British Museum con- tains 61 bowls of our class, exhibited in the Babylonian Room. Some of the specimens, I also learn, are of very large size. The texts are in the square script, Syriac, Mandaic and Arabic. Schwab thus sums up, for the year 1906, the bowl-texts in the French museums : 22 2 in the National Library, 7 in the Louvre, 2 in the Museum Lycklama, Cannes; also one in private hands. Through Professor Ranke’s kindness I learn that in the Berlin Museum there are 69 bowls with “Hebrew” (i. e. Aramaic?) inscriptions, 9 with Syriac (presumably inclusive of Mandaic). Stube gives a description of 19 of these. In the same museum there are two inscribed skulls, similar doubtless to the one published below as No. 41. At the National Museum in Washington are found five bowls, four in square script, one in Estrangelo ; but from photographs kindly lent me by Dr. Casanowicz, two of the former are to be designated as “fakes” in the sense used above. These bowls are said to have been found at Hillah. The German Orient-Gesellschaft has recently announced the discovery of three bowls at Asshur, 23 and Koldewey, Tcmpel von Babylon u. Borsippa, 58, speaks of numerous Aramaic bowls found at Borsippa. Of bowls in private hands, I note one unpublished Syriac text in the possession of Professor Hyvernat, of the Catholic University, Washington ; and three which Mr. Wm. T. Ellis purchased at Nippur in 1911, one of them containing a Syriac text similar to those published in this volume ; this text I have prepared for publication in the Journal of the American 22 Journal asiatique, X, vii, 8. 23 Mittheilungen, no. 43, p. 13. 22 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Oriental Society, where it will shortly appear. A few citations of this text are given in the glossaries under the abbreviation “Montg .” 24 The provenance of this material is thus confined to a small region, extending from Nippur and Bismaya on the south to Asshur on the north, and lying on both sides of the Euphrates. The “Roman bowl from Bagdad” described by O. S. Tonks in the Am. Journal of Archaeology, ioii, 310, on which he would find some magical syllables, has been proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. A Pahlavi bowl inscription reported by A. V. W. Jackson, JAOS, xxviii, 345, does not belong to our category. 3. Some Notes on the Texts Hitherto Published I offer in this section some critical notes on the texts described in the last section. The texts would in many cases have been simplified if the editors had recognized that there is no distinction in the script between n and n, and most often none between land The glossary will indicate emendations of simple words, but here I present corrections necessary for the construction. Ellis i has been recovered, as remarked above, through a duplicate in the Pennsylvania collection; see to No. n. No facsimile is given for Ellis 2. In Ellis 3 the opening lines should read na'nai ’JDD '1 nans 'H pnrn (3) xnno'xi nan na’na ba . . . nrn na nvano pnbia (2] pDX xntab 'ji Nnobi Tn]“TJ nj'n na mama jo pnbia pox xamx Ha ba dibi xnapu- The discovery of the proper names, Mehperoz 1 2 son of Plindu (see Glossary B), clears up these lines. xmD'X — xmnD'X ? but see Glossary C under latter word. After the first word the scribe intended to write mn ; inadvertently he broke into the word with 'a , and then leaving the error uncorrected (as is the rule of these scribes) continued with the first word. — Read in 1 . 4, pnHiat’D (?) for prmtPD ; cf. xnaiatPD in glossary. — In 1 . 4 f. there is a parallelism to the opening lines of Schwab G : Ellis 3 Schwab G Hran rrotp (?) miD nrran naan mtpa nynx na’sn nnat v naan naan naan Ha ban pnw na'an 'b ? d 'aam Hia xntaib xa'sn 'bna na'an aaia na^an Hi xaxn xntaib (?) nnam xaox Hi xaxn xntaib xa'en xniyt? na’en DltPH introduces a magical formula which can accomplish the bonleverse- ment ( na'an) of all things and hence of evil arts, nia aaia, and must 1 The numbers in the text represent the spiral lines. 2 This reading is certain in 1 . 8. ( 23 ) 24 UNIVERSITY MUSEUM. BABYLONIAN SECTION. be the Assyrian kezuan (biblical pw ), used in the general sense of planet, pnw. xmytP, are used in the sense of derisio, etc. (see Payne-Smith, Thes., col. 4249 f.).— What follows is to be read thus: “The curse of father and mother, of daughter and daughter-in-law and mother-in-law is loosed (X'nK>)> what is far and what is near, what is found in country or city — what is found in the country is loosed, and what curses (?) in the city is loosed, and what falls by the way.” In Ellis 5, 1. 2, read xn'3 (for ) and the following word possibly moiKH |0 , and translate — “a house, whatever its name (i. e. whoever owns it), let them read and depart from it (run 1 lpiD'bl np'b np'b), even all who dwell in it — (i. e.) any vows,” etc.; that is, the evil spirits are to read the kamea and depart. The jussive with b is exceptional. For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, I give the following transliteration : xncbrxi m'ji xnpibi pa'pn pmiiyi pcm pt'nrt b:) "xmab mb pmym mb hmyn 'emu '-on xexe'ii x’b’bn pmnpn pp'rm xnbb»i prince pb'xi pb'x pnbm nby nyi pn nnv jd rtbxbm pmbm n'rrpbi hrnvnbi jdi pmncnp 'Din bn pi pmsu jd pbctiEi pps«i pmpy pmam pmu 3 * 5 6 p TJ01 6 nx 'Yin mix by nbxbm (formEyn «xmr) moyi «xmm mni'm pmrrno. So much is clear. — Then follows an apostrophe to a certain star, which appears also in Schwab E. With this parallel to our aid I read : X2313 'IX xmcnnb 'ttnn xsbo 7 xim: mox xzrm n’byn: i. e. “Oh (or, woe), the star on which rides salvation (healing), 8 the one which teaches arts to witches;” that is, some star potent in medicine and black arts, which may be invoked for good or evil. — Towards the end is to be read: XDty X'DiDE "Q n'DB”2 KniDE xm . “in the name of Bar Mesosia (a master-conjurer evidently), the great Ineffable Name.” For Schwab E, see notes on the bowl just discussed. — In the middle of the inscription for mnElp 'Din . read 'p ’E“in . 3 Perfect, followed by futuritive ppl. * Not an Arabism, as Halevy suggests. 5 Pael pass. ppl. 6 A Syriac interjection; or do these characters belong to win ? In the parallel, Schwab E, we have ^ xwm. 7 Cf. the Rabbinic 1“’:. 8 Cf. Mai. 3 : 20. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 25 A new collation might contribute much to the understanding of Schwab F. In 1 . I, ’THE? (“strong one”) is an epithet of the “evil spirit.” Read mn&TK at end of line. — L. 2, read mDJN ton T^y, 'JN being the name of the demon, and occurring again below. — L. 3. read Nntroo, “like oil they (the spirits) are dipped into the vessel of his heart,” i. e., the man’s inwards are suffused with diseases as with oil.— L. 9 again Tin for 'Bin . — L. 10, 'Binn for Tinn . — L. 11, njt ndni pxi }dt wbj ny : “(ye angels go forth from him) until the consummation of time and that time is known,” — with reference to the day of judgment. In Schwab G, 1 . 9, Ol iryttty nSp NC^y = “wherefore have I heard a voice? I have heard the voice of a man, Mesarsia,” etc. Schwab I, 1 . 1, read xropu p[ 3 ]TD 1 n 3 TS . — L. 5, pDl» si 1 EJ» 3 , “sorcery I exorcise.” — L. 12, read 01 NBC* D’Kn : “inscribed is the name whereby heaven and earth are bound.” The transliteration of Schwab M is almost untranslatable. As the first word read tO'DiD , “I adjure,” which disposes of one of Schwab’s proofs that these bowls were used in hydromancy. In Berlin Museum no. 2416, 1 . 4 (Stiibe = Wohlstein, 1 . 5 ) 0 and repeatedly below, pnrPB^l = “whom I have cursed.” In 1 . 20, etc. the demons are bidden to depart from the sorcerer’s client and transfer them- selves to any persons he has cursed. — For rvai, 1 . 6 (W. 8), see below, to 2 : 2, and for rrnrm = “of Yahwe,” 1 . 15 (W. 22), see 13 : 7 and 26: 4. — an Sy, 1 . 22 (W. 31) = “on ground of, in the name of the Mystery.” In Wohlstein, no. 2422, 1 . 16, Nniyo is plural of the Targumic iyD, “false deity;” the same plural is meant in Nnyt 3 , no. 2426, 1. 5.— In no. 2417, 11 . 3, 6, for T 31 read T3i. Then 'rai ’DN = “my grandmother,” and P Nnn^N = “the great goddess.” 9 Stiibe’s text is much the better. II. SCRIPT AND LANGUAGE § 4. Introductory In the following notes I shall confine myself almost entirely to the bowls at Pennsylvania. The absence of facsimiles or of good ones in a large number of the published texts prevents a proper control over those texts. Moreover there is some advantage in confining the study to a single collection of texts whose age and provenance can be exactly fixed as in the case of the bowls from Nippur. At the same time what is true of these texts is found to hold good for other published inscriptions. Our material may be divided epigraphically and dialectically into three classes: (1) Of the “Rabbinic” dialect in the square character; (2) of a Syriac dialect, in a novel form of Estrangelo script; (3) of the Mandaic dialect in its peculiar alphabet. Bowl inscriptions of the first and third classes have been published; but so far no Syriac text has appeared with the exception of one essay noted p. 16 and in § 6. Some apology may be necessary for the term “Rabbinic” dialect. As used here, it does not imply that the rabbis or the Jews in Babylonia had a special dialect, — they spoke the native dialects ; nor that there is any unity in the language of the Talmud, which is alive with dialectic varieties. 1 But the Talmud is practically our only source for a certain family of Aramaic dialects in Babylonia, easily distinguished from the two other literary dialects, the Syriac (Edessene) and Mandaic. The name chosen is a convenient handle. 2 1 Our texts themselves, as the discussion will show, are frequently of non- Jewish origin. 2 “Babylonian” or the old-fashioned “Chaldaic,” might be used, but each is equally indefinite and the former would be most confusing. 5. The Rabbinic Texts A. Script and Orthoepy Ellis, who made the first attempt at decipherment of bowls in the square character, was inclined to find in them a very primitive script, antedating the Christian era. 1 2 Levy proceeded in a scholarly fashion and analyzed each character — to be sure, with rather scanty epigraphical resources he came to the conclusion that the bowl he was treating was to be assigned to the seventh century. Chwolson severely criticized Levy’s 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 first Christian century; for three others he gave a graduated chronology, placing them in the second, third and fourth centuries respectively. But Chwolson’s own method is somewhat of a reductio ad absurdum . 3 It is hazardous to assign a date for these bowls on palaeo- graphical grounds ; it is impossible to relate the various variations of script to each other by a chronological scale. For instance the contempor- aneous character of many bowls at Nippur is shown by the recurrence of the same persons and families in the texts ; indeed the same persons appear in texts of different dialects, yet these inscriptions differ greatly in script. But there is no reason, at least in the Nippur bowls, to assign them to different ages ; from the interrelations between them, personal and phraseological, I am inclined to assign them to the same period. Indeed they might all have been written in the same year, so far as palaeography may say anything. The differences are chirographical, not palaeographical. Some of the scribes wrote a neat, even a beautiful hand ; but many were written by careless scribes, and many by illiterate ones, probably often by 1 In Layard, op. cit., 510; so Layard himself for no. 1, p. 525. 2 ZDM G, ix, 474. 3 See Hyvernat, p. 140, on Levy and Chwolson’s arguments. 28 UNIVERSITY MUSEUM. BABYLONIAN SECTION. laymen, who affected to write their own prescriptions. The comparative plate of characters presented by Levy offers a large number of variations in the forms of many letters : for 2 and 1 eleven each, for o eight, for 3 and six, etc. Now when one short text offers so many varieties in forms, it is impossible for palaeography to give any nice chronological estimate. In fact the ruder the letters are, the more archaic they appear ; yet they may be mere degenerations of the standard type or survivals of an elder one persisting in obscure quarters. One need but take a glance at Euting’s alphabetic tables at the end of Chwolson’s Corpus to recognize that the Hebrew square character has remained essentially the same since near the beginning of the era. The earlier evidence is drawn from monuments, the later from manuscripts, while in the long centuries of scribal reproduction the Jews have developed as it were a conventional ductus, whereas earlier there was far more room for variation when this family of the alphabet was not confined as a vehicle of a school of religious scribes. Thus : is one of the most Protean of forms, but apparently all varieties are found in almost every century of the first millennium, according to Euting’s showing. In the palaeographical table attached to this work I give specimen alphabets drawn from the bowls. But a fine analysis for chronological results would be unprofitable. For a round date the bowls might be placed 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 letters are used, but with few instances of finial v. A phenomenon that presents some difficulty is the practical identification of 1 and ’ and of n and n. In the case of the former pair, they are often distinguished, the , being then represented by a short stroke or sometimes by a small angle, the 1 by a long stroke ; but there is no consistency in this differentiation, and the ' is easily prolonged into a stroke like 1 ; within the same text or line or even word, the ’ may be written both ways. This confusion has led to the barbarous appearance of many of the edited texts, on which Noldeke has animadverted. 4 The confusion throws doubts on certain vocalizations, — e. g. is it XitnvJ’ or ? — and it is of grammatical 4 Zeits. f. Keilschriftforsch., ii, 2 q6. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 29 moment in the verbal endings p and p, where, because of the recession of the stroke of the }, the vowel letters are not at all distinguished. There is no distinction between n and n in the Nippur bowls, and the same is true of the other published bowls, so far as I can observe. The n includes n. It is the same phenomenon that appears in the Mandaic, where n has been retained only as a pronominal suffix. This identification is the representation of actual speech, in which our scribes no longer dis- tinguished between the two gutturals, even as in the Mandaic. As the Babylonian Talmud distinguished between them in its text, we may surmise that the better educated preserved the difference at least in spelling. 5 The final n-vowel is expressed by N, less frequently by n. Some texts use the latter consistently, and there is hardly a text which does not give an instance of this spelling. It is used regularly for certain common words, e. g. rrW; and especially when the word contains an N, e. g. DON, max. This is a primitive type of Aramaic orthoepy, but the Samaritan dialect has preserved it, and an early Palestinian amulet, published by me else- where, shows the same features. 6 The phenomenon is unique in late Eastern Aramaic. The vowel letters 1 and ’ are used abundantly, always in terminal syllables and for long vowels, and very commonly for short vowels. Yet there is variation in this respect, even in the same text. On the whole N is sparingly used as a vowel letter, preferably to indicate the feminine plural, e. g. yet indistinguishable fctnv’b is as frequent. It goes without saying that there are no vowel points. In one bowl (No. 13) a kind of pothook has been used to separate words, and here and there a point has been used, but 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 combina- tions. In No. 22 one word is written in a clumsy Syriac script and in one of Ellis’s bowls a Syriac n is once used. Quite a peculiar script is found in No. 30, and S has a unique form in No. 22. 5 In the elder type of n, the left leg was attached to the upper bar, hence the confusion with n was easier. The Rabbis preferred this form; see Men. 29b. The close assimilation of the two letters appears in the Assouan papyri of the fifth century B. C. 6 JAOS, 1911, 272. 30 UNIVERSITY MUSEUM. BABYEONIAN 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 they present various dialectic types. On the one hand they have close connections with Mandaic and on the other they show some Syriac idioms. As in the Mandaic orthoepy the sewa is frequently designated by \ a circumstance which throws light upon the minor vocalizations. I may notice pn'D\s\ priTi’a, “their mother, house,” etc.; NrQ’p’J , ph, xrff’X; with prefixes: n 3 ri 3 ' 3 ; xcnO’b; pnSotyn, “their left hand;” and with i, xma'l , “and daughters;” JOTl (a punctuation appearing also in Targum Onkelos, see to 3: 3). In the consonants there is the yielding of the harder sounds, e. g. XD 2 i 3 D'X, TErmBD'N , varying with 'pD'N, 'V'N indeed v lias become a very rare character. In general the gutturals are preserved, though n and n are no longer distinguished. In one bowl, No. 6, which has other Mandaizing characteristics, are found xnx NTO, xpB’J, V ypB; na’i, y "oy. The same bowl offers , with the intrusion of a new vowel, as is particularly characteristic of Mandaic. 1 For the pronouns I may refer to the lists at end of Glossary C. For their suffixal forms may be noted run, 2: 4, and even run. 11: 9 (etc), “his sons,” n^y = vnby in duplicate texts (see to 1 1 : 9), as common in Mandaic, and appearing also in the Talmud. For the 2nd per. pi. fern. "2- is used for p3-(see to 7: 3). The masculine plural is in and p- indifferently, even in close association. xmtD 8: 6 and the nouns in 13: 1 ending in rp are probably Mandaic forms of spelling, e. As for the verb, along with ’ as dominant prefix in the impf., : takes its place in Nos. 6, 13 (along with two cases in ’), 19, 25, 28. A Nifal with Aramaic ending appears in 25 : 2, lmnDJ , along with the ppl. pmD'J. In 28: 1 appears a Syriac Ethpai’al, . The n of the reflexive is rarely lost, yet e. g. ponim, ppm'n . The 1st pers. sing, appears as r6up or rr^Dp, for a verb of i-stem we have rvp^D . There is found a perfect plural, pnyny'N . as in Syriac. Noldeke, Maud Gram., § 25. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 31 Second feminine plurals, which are lacking in the Talmud, are found; unfortunately as the notes show, it is not always possible to decide whether a form is singular or plural, and there is the awkward confusion of p- and p-. In 6: 9 p&nnivn is certainly plural, and doubtless the masculine plural termination (as in Hebrew) is to be understood in preference to -in, which would be the singular. It is uncertain whether 'pipy, n : 8, 26: 6, is fern, singular or plural; in the duplicate text to No. 11, the plural is evident. For the few cases of the quiescence of V in verbal forms, see above. In x"D roots we have, e. g., nDNnN, 'Drrn. Unique is the final loss of the b of blN in the participal form srTK, 6: 6. For forms of Kin we have 'liTTi, VPD (both in the same text), spelt elsewhere nnn, Tin. The masc. plural of the participle appears as pn, 'in; cf. jn», |D"i, from xnD, kdi. As to the prepositions there is the interchange of b and by, as in Mandaic. Also observe the occurrence in the same line of vilEnp and n’OKnp ,3:7. There is almost nothing peculiar in the syntax. I note the occurrence of an old-Aramaic idiom in pnbn' 3 , “their house,” 1:6; also the unique idiom, if the text is correct, — -1 D’jn, “and also,” 1 : 3 (cf. Latin, sitnul ac ). 8 See Levias, Grammar of the Aramaic Idiom Contained in the Bab. Talmud, § 188. 6. The 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, p. 521 f. 1 A. Script and Orthoepy The 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 ~i, and with the former in not distinguishing 1. The Seyame or double points are used; this mark is generally written on the last letter, but occasionally, generally for reasons of space, on an earlier character. Once the two points are written vertically, 33: 5; they may include the points of *i, and in 34: 6 "1 appears to 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. 2 But there is marked distinction from the Edessene type in the absence of ligature ; letters may touch one another, but they are not purposely written together. In examining the individual characters (see my Alphabetic Tables) we find that 3 , r, n, y agree with the types of the Estrangelo alphabet, and 2 and o approximate the latter; but evidently our novel alphabet has had a history independent of Estrangelo. 1 Chwolson thinks that the script of this bowl is of older type than that of the Edessene MS. of 41 1 (CIH, col. 116). 5 In 34 : 4 Xtrio , “Moses,” is written with a point over R — to represent the e sound ? J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 33 It reveals a family likeness with the types found in early Edessene inscriptions 3 (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. See Euting’s alphabetic tables, cols. 17-28, in Chwolson CIH; his tables in Noldeke, Syrische Grammatik; the atlas to Lidzbarski’s Handbuch 2. nordsem. Bpigraphik, and for the history of the cursive Edessene script, the latter work, p. 193. This relationship appears in 3 (n. b. the curving stroke of the head) ; in n (the type in No. 36 is identical with the Palmyrene) ; in 1 (with the head at almost a right angle) ; in n (our character is practically identical with the Estrangelo, but the origin of the type is to be found in Palmyrene, and a type in No. 32 is the replica of the angular form presented by Euting, col. 26) ; in o ; in ' reduced to a small stroke or coarse round mark on the line; in b (with parallels in Euting’s table only in cursive Palmyrene, see cols. 24-28); in o, which tends to a closed figure, and D ; in 3 (a small half-oval figure, primitive in form, corresponding most closely to the cursive Palmyrene) ; in p; in & (preserving the ancient type against the Edessene development). V is not found. Of the remaining letters, i is distinguished from *1 by the diacritical point as in Palmyrene, but the figure of both characters faces to the right, a unique phenomenon. The character 3 is unique, with its long curve extending far to the left, so that this feature becomes the characteristic and the head degenerates to a point ; 4 but here again the Palmyrene type may be compared. The letter J is sui generis, the medial character may be related to the Palmyrene ; the finial with its long stroke recalls the Estrangelo finial 3 , but terminates in a fork, n also stands by itself. There is a general resemblance between it and the Syriac types presented by Euting, in Noldeke, cols, viii-xiii, representing the fifth to the seventh century. But those Syriac forms have arisen from the tendency to ligature, whereas our n is innocent of any such purpose. I am inclined to think 3 E. g. Sachan, “Edessenische Inschriften,” ZDMG, 1882, 142; n. b. no. 8. 4 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 Sitzungsberichte of the Berlin Academy, 1905, 964. UNIVERSITY MUSEUM. BABYLONIAN SECTION. 34 that it is to be related to a rather primitive form of n which consisted of a downward stroke to the left with a crosspiece near the top. Our type has simply reversed this, making the stroke downwards to the right, while the crosspiece comes at the bottom. This analysis of the script presented in our Syriac bowls exhibits accordingly an older type than the literary Estrangelo and the Edessene inscriptions ; its most pronounced relationships are with the cursive Pal- myrene, and it is to be regarded as an independent sister of the Edessene script. Withal no character shows a distinctly late type. Epigraphically then this script is of much interest, as exhibiting an early local form of Aramaic alphabet, of Palmyrene type, existing in Babylonia. It may have been a commercial script which spread from the metropolis Palmyra. 5 In § 14 the age of the bowls will be discussed; the script itself does not stand in the way of an early age, perhaps the fourth century, though other evidence may induce us to date the texts some centuries later. Since the above paragraphs were finished and regarded as closed, my attention has chanced upon the Turkish Manichaean fragments from Turfan in Chinese Turkestan, and I find a striking resemblance in many characters of the alphabet there used (which is an offshoot of the Syriac script) to those of the Syriac type before us. I may refer here to the discussion of the script bv F. W. K. Muller in the Sitsungsberichte of the Berlin Academy, 1904, 348 ff., and the facsimiles published in subsequent volumes of the same journal, e. g. that facing p. 1077, in the volume for 1905. In my Alphabetic Tables at the end of this work I shall present the correspond- ence in parallelism. The Turkish script is very much younger than ours, but has steadfastly preserved the type inherited from Babylonia. Mani came from Babylon, a few miles distant from Nippur, and we must suppose that our script was the local use of that region, which came to be adopted by Mani and his sect as the vehicle of their literature. ' It may be worth while to suggest that we possess in this peculiar script the script of the Harranian pagans, vulgarly known as the Sabians. As Chwolson has shown in his monumental work. Die Ssabier und der Ssabismus, 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). J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 35 The history of our script is thereby carried back to the third century, by which time it was well established. What was thus a local script came to be perpetuated as the literary instrument of the Manichaean sect, — a fate which has so often happened to various forms of the Aramaic alphabet. I have given further discussion of this matter in articles now in press for the Museum Journal and the Journal of the American Oriental Society. It may be added that there are no Manichaean traces in the bowls. In the matter of orthoepy, while the forms without matres lectionis abundantly appear (e. g. sn’bv, plural; KOJna, etc.), plene writings are also frequent, e. g. NO'N, Nipn'E, nrn, Nnb'n, NDXD, etc. There also occurs at times the confusion of n and n , characteristic in the square Aramaic texts and in the Mandaic : n for n in pb'nD 31 : 5, nrn 38: 3, N'mQ 32: 4; and n for n in pnnno’K and pnnmN 36: 5, TDnn'N'36: 1. 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 the one by the other. The extensive use of the Seyame in all plurals is to be noted : in the pronoun pbn 31:5, the plural of the verb e. g. jvn: 31 : 6, the participle pnN 37: 8, 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 we have seen, in the Mandaic confusion of n and n. The 3rd sing. masc. or fern, suffix to a plural appears as n; e. g. n 33 , “his sons,” 33: 13 (with Seyame), the same for “her sons” (with single point over n), mTs? (with Seyame), 37: 8, etc. We have observed the same phenomenon in the Rabbinic texts. For other similar Mandaisms we may note: the equivalence of b and by, 34: 10; the verbal form pb’yi (from bby), 34: 10 (see my comment); the pronoun mb'y, 37 : 8; KT 3 for svy 3 , 34: 8, cf. KTiD for toniB; pauN for pmix, 37: 10; the construct Dit?, e. g. 34: 6. There are also some peculiar 36 UNIVERSITY MUSEUM. BABYEONIAN SECTION. forms, e. g. pDinn 34: 1, xnj'OK'D 34:2, NLD’EiD 35: 4; and a few rare or unknown words: (didpohoi), XTDnDI, XJO~n. The numeral with the suffix prmn 34: 4, is not classical, but is found in Targumic, Palmyrene, and Neo-Syriac. In 33: 10 papsxb is Afel infinitive of pDJ. § 7- Thu Mandaic Tuxts A. Script and Orthoepy The script of the Mandaic bowls is exactly similar to that of those published in facsimile by Pognon. The peculiarities of certain characters distinguishing them from those in the MSS. of the fifteenth and following centuries, as noted by that scholar (Une incantation, 12 f.), appear likewise in these bowls. 1 The 3 is a large letter dropping its shaft obliquely below the line and recovering itself by an up-stroke at an acute angle, j is a zigzag figure, or has an open, round flourish at the top. Following the traditions of the early alphabet 1 and i 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 ligated at the top with the preceding letter, n has, in Nos. 39, 40, a long leg to the right, u appears in angular form, and also in a balloon-shaped figure. 3 is a large letter rising well above and dropping below the line, sometimes in a free curve. Except that the drop is vertical, it is similar to 3; we may compare the like similarity in the Palmyrene. In No. 39 b has the primitive form of two strokes at an angle, but leaning backward, and so allowing of ligature to the left by the foot. The left foot of n projects itself obliquely in a straight line, and the extended stroke at the top distinguishes the character from n. In No. 39, D has the later form, similar to the Arabic with others, the body is fuller, approximating the p. y is generally an angle lying upon the line, but in No. 39 it drops below the line, in two rough curving lines. B has a large head, but does not drop below the line. V is not found in these 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 ) 38 UNIVERSITY MUSEUM. BABYLONIAN SECTION. bowls, p appears as a closed figure, like a roundish Estrangelo p, with the left stroke failing to reach the upper line and curving back— probably for distinction from D. The consists of two rough loops, which lie on top, or below, or on opposite sides. The n has often the simple form of the Hebrew n. The suffixal n ( which I represent by the same character in my trans- literation) occurs at the beginning of No. 38, and is then dropped by the scribe ; it may perhaps be intended in one or two other cases in these bowls. Otherwise it cannot be distinguished from n* ; however, following the general practice I have always indicated the suffix by n . A similar uncertainty of distinction appears in Lidzbarski’s amulet; in Pognon’s bowls the distinction is generally preserved. The peculiar sign for the relative, i , has the shape known from the MSS., except that the vertical stroke at the left hand is often written without attachment to the first part. It always appears as a separate word, as is the case in Codex B of Petermann’s edition of the Ginza, and apparently in Eidzbarski’s bowls. I have followed the common editorial use of attaching it, like the Aramaic relative in general, to the following word. See the arguments of Noldeke. Maud. Grain-, 92, for regarding the sign as a peculiar development of “I, not as a ligature of H. But it must be asked why such a special sign should have been used. It appears to be a survival of the older Aramaic '“i , and I would argue that the pronuncia- tion di had survived until the formation of the Mandaic script. In these texts, as in the MSS., the relative when internal (e. g. after 1) is expressed by i; but this does not prove that = ~\ , only that with the support of a preceding vowel the vowel of the relative was rejected. The characters are spaced unevenly and in the case of unligated char- acters it is often difficult to ascertain with which word they are to be combined. The ligation is 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 script. In § 14 I give evidence to prove that the Nippur texts are to be dated circa 600; at that period then the Mandaeans had elaborated their own alphabet with its peculiarities. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 39 Investigations, which I may not expatiate on here, have led me to the belief that for the most part the Mandaic alphabet represents an early type of the “Syriac” alphabets ; it is indeed often closely connected with the Palmyrene 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 suppose that it early developed its own peculiar calligraphy, after the wont of the various oriental sects of that age. Compare the remarks on the Manichaean alphabet, § 6. As Pognon says of his text from Bismaya, 2 the language of the bowls is identical with that of the Ginza and Kulasta. The only difference is formal, in the sparse or varying use of the matres lectionis . 3 I may cite : xrix^vn, xonbn; xnny, Th xny; X'n; xnsnn, xrnDD, where later x was used in the first or second syllable or both ; we actually find xnnr, 'xr, 'xir. 4 B . The Language We may note the following syntactical peculiarity: the apparent use of the anticipatory pronominal suffix n without the following relative particle “i, the suffix itself creating a kind of construct case-ending, the regimen being in apposition to the suffix. E. g. 40: 3: '3 nna ns nn^JD “the word of B’s granddaughter.” A similar construction occurs through- out Nos. 21, 22, 23 (q. v.) ; also a parallel instance in the Palestinian amulet published by the writer in JAOS, 1911, see note there, p. 278. In 40: 24 such a “construct” form in n is used before a plural noun : nnX'JXVn n:x'ns. Was it in the way of becoming a stereotyped case? Apart from the references to “Life,” these bowls are not specifically Mandaic in religion. Pognon’s bowls are much more colored with Mandae- ism. Under No. 11 it is to be observed that the Mandaic text there compared is secondary to the Rabbinic texts; probably in the Nippur community the Mandaeans got their magic from the peoples of other dialects. In Pognon’s texts the spirit of the ancient Babylonian magic appears more strongly than in any other of the bowl-inscriptions. 2 Une incantation, 13. 3 Which Pognon strangely enough regards as “errors.” 4 Noldeke’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. III. THE MAGIC OF THE TEXTS § 8. The Purpose oE the Inscribed Bowls The incantation bowls belong, with few exceptions, to one very specialized form of magic. They spontaneously suggest the art of “bowl magic,” which, in various forms, is spread over the world, and which has a straight genealogy from Joseph’s drinking cup to the spinster’s teacup of our own day. 1 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 written charm. 2 * This explanation has been generally given up. Layard objected that then the inscriptions would have been effaced by the liquid, 8 — which argument, though repeated by subse- quent scholars, is not conclusive, for the magic vessel may have been preserved as itself a permanent prophylactic. Layard himself thought that they were used in places of sepulture and were charms for the dead, apparently relating them to the utensils placed in primitive graves. A number of Pognon’s bowls are in fact endorsed with X'TDp rp 3 T , “for the cemetery,” 4 and Wohlstein’s no. 2417 appears to be directed against the ghosts of the dead. But the bowls at Nippur were found in ruined houses, and in no case is a bowl intended for the service of the dead. Schwab argued for the hydromantic use of the bowls. 5 * * He makes reference to Babylonian hydromancy,' and proceeds to quote a number of 1 Rodwell expatiates on this kind of magic, TSBA, ii, 114. 2 Layard, Nineveh and Babylon, 5 1 1. Cf. R. C. Thompson, Semitic Magic, pp. lv, lxi. * Op. cit., 526. * Inscriptions mandaites, nos. 5, 7, etc., and p. 3. 5 PSBA, xii, 292 f. 8 Cf. Hunger, “Becherwahrsagung bei d. Babyloniern,” 1903 in Leipziger Semit- ische Studien, i. ( 40 ) 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 affects to give an oracle to men by the movements of oil or other floating objects in the liquid contained in the cup. 7 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 (’j^). 8 It was Hyvernat however who first, from the field of Jewish demonology, obtained the clue to the right interpretation of the practice we are considering. 9 He refers to the Jewish legends of Solomon’s magical ability to confine demons in vases, etc., and the parallel fables in Arabian lore of bottled up jinns, etc. 10 As we shall immediately see, this is the cor- rect explanation. Pognon did not himself see in situ the large collection of bowls which he published in his Inscriptions 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 If.). Pognon does not guarantee the truths of these statements, but suggests in accordance with them the theory 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 I was on the scene were found upside down in the ground,” 11 and he gives a photograph showing some of the bowls in this position. He draws the same conclusion as Pognon concerning the magical use of the vessels. Finally, one of the Pennsylvania texts demonstrates that this was the conscious purpose of the bowl magic. No. 4 opens thus: bs'Eb'i ’bti’D 7 For the correction of his hydromantic interpretation of J'OiD fptSO, see above § 3 . 8 ZA, viii, 325, quoting from the book Raziel, 32. 8 Sur une vase judeo-babylonien, 137 f. 10 Comparing Thousand and One Nights, ed. Bulak, i, 15 (= Burton’s tr. i, 38). 11 Explorations, 447. 42 UNIVERSITY MUSEUM. BABYLONIAN SECTION. xnt^'3 'nn Sdi ptynp pDsta : “covers to hold in sacred (accursed) angels and evil spirits,” etc. 12 The same inscription announces to the demons that they are “bound and sealed in each one of the four corners of the house.” 13 This magical method in fact gives a special name to the bowls; it is called a which literally means a “press.” The same term appears in No. 6, which opens as follows : hi ’TtrS pr6 pc 33 i KKO'S “a press which is pressed down upon demons,” etc. The theme is continued throughout the text: “This press I press down upon them” (1. 4); “who ever transgresses against this press” ( 1 . 11), etc. In a word we have to do with a species of sympathetic magic, the inverted bowls symbolizing and effecting the repression and suppression of the evil spirits. 1 ' 1 The quadruple use of the bowls also explains the frequent recurrence of identical inscriptions, e. g. Nos. 21, 22, 23, all made out for the same client. The four charms thus placed at equidistant points, which as cornerstones represented the security of the house, formed a circle of magical influence about the dwelling.' 5 In the Babylonian magic we find a similar use of phylacteries buried under the pavement of the house. Botta, Layard and George Smith dis- covered under the pavement of buildings small receptacles in which were placed magical figurettes, of composite human and animal form. 1 " The use of the circular lip of the bowl is also in line with the magic circle which appears to have been practised by sprinkling a circle of lime, flour, etc. around a group of small images of the gods. 1 ' 12 See the commentary to the text. 16 The binding at the four corners of the house appears also in Pognon, B, nos. 1, 2. 3, 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. 16 Botta, Monument de N in eve, v, 168 f. ; Layard, Nineveh and its Remains, ii, 37; Smith, Assyrian Discoveries, 78- See Fossey, La magie assyrienne, 114 f • For a like Jewish and Christian use, see Reitzenstein, Poimandres, 30. 17 Zimmern, Bcitrdge a. Kenntniss d. bab. Religion, 169, no. 54 . an< f cf- Thompson, Semitic Magic, p. lxiii, translating usurtu “circle” (Zimmern, “Gebilde”). Cf. the charm with a circle made by a ring presented in the Papyrus Anastasi, Wessely, Vienna Dcnkschriftcn. hist-phil. Classe, xxxvi. 2, p. 34, and further PSBA, xiii, 165. The circle of the magical seal possessed the same efficacy. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 43 But there is proof that the praxis of bowl magic existed in ancient Babylonia. In a passage of the magical Utukki series presented by Thompson,’ 8 we read a ban on an evil spirit: (a demon) “which roameth loose in an upper chamber, with a bason ( kakkultu ) without opening may they cover it.” The editor in his note has recognized the form of magic indicated, without comparing it to the later bowls. 19 The bowl is then primarily a domestic phylactery, to be classed with the abundant forms of this species of magic, e. g. the Jewish Mezuzoth. An exorcism given by Wessely 20 from the papyri recalls much of the very wording of our texts: that evil spirits may not injure the wearer of these exorcisms, hide not “in the earth,”” nor under the bed nor under the door nor under the gate nor under the beams nor under vessels nor under holes. The lurking of devils in the house (e. g. i : 6), in the beams and on the thresholds (e.g.6:_|.), frequently appears in our texts, as also in the Talmud, Especially is the threshold named as guarded against the intrusions of evil spirits (e. g. 37: 2). The means of entrance are extravagantly detailed in a Babylonian text : by gate, door, bolt, etc., lintels, hinges, etc. ; 22 and door and bolt and threshold are exorcised. 23 The bedchamber is the special object of care, and the endorsement on No. 12, “of the room of the hall,” may refer to a bowl which was deposited in that apartment. A different application of the same magic is found in the bowls published by Pognon, which were found in a cemetery, many of them being inscribed “for the cemetery” ( xnnp nm). This is the worldwide practice of laying the graveyard ghosts. I am inclined to think that dupli- cate inscriptions were made out, some for the house and some for the 18 Devils and Evil Spirits of Babylonia, ii, 124. 19 I must leave it open whether the phrase in B. Mes. 29b (= Hull. 84b), XD 3 piC'ET XD2 xSi pc’-im (the last word is 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 is ground for divorce; see Levy, Hwb., iv, 151a. 20 Denkschriften, xlii, 2, p. 66. 21 Was there a duplicate buried in the house? 22 Jastrow, Religion Babyloniens u. Assyriens, i, 377, where the full translation is given. 23 E. g. Tallquist, Maqlu, p. 93, 1 . 10; Thompson, Devils, ii, 123. 44 UNIVERSITY MUSEUM. BABYLONIAN SECTION. graveyard ; this would explain the reference to the four corners of the house in Pognon, nos. I, 2, etc. None of the Nippur bowls are so marked. Wohlstein’s bowl no. 2417 is a detailed exorcism of ghosts. 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 naTiuha/ioc or defixio, to use the words of classical magic, as a ban of evil spirits. It is interesting to note that the Greek charms for defixing a rival in the circus or a lover were often buried in cemeteries, for the powers of evil were in any case invoked. 24 The bowl itself is called simply, SD2 or xdo, also occasionally nyop amulet = tyvlax-tipiov t applied secondarily to a phylactery that is not sus- pended or worn (•/ j?Dp)."’ For other terms applied to it as a magical instrument, see § 11. The tradition of this species of bowl-magic has lasted down into Islam, to fairly modern times. In his Monumens arabes, persans ct tares, Paris, 1828, Reinaud has given (ii, 337 fif.) a careful description of several Arabic magical bowls of brass and glass, contained at his day in private French collections and 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. 28 They are introduced “in the name of the merciful and compassionate God” (cf. the similar formula in our texts, e. g. 3 : 1 and note), and are elaborately provided with quotations from the Koran and with references to holy legend and the power of God (cf. § 11). One reference indicates that they were inscribed at the propitious astrological moment, cf. below, §11. This is the only literary reference to bowls of this character I have been able to discover. In the possession of the Hon. Mayer Sulzberger of Philadelphia is a small, finely engraved brass bowl, with Koran quotations in Nashki. The text has been translated by Dr. B. B. Charles, Fellow of 24 E. g. the Cypriote charms published by Miss L. Macdonald, PSBA, xiii, 159, and the Hadrumetum tablet, discussed in No. 28. 25 See Blau, Das altjildische Zauberwesen, 87, and “Amulet” in Jewish Encyc. 20 So in Schwab L and Q charms against dog-bites, and a reference to scorpions is found in Pognon B; see Glossary C, s. v. 2ipy. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 45 the University, who has kindly allowed me to present his rendering, as follows : “This blessed bowl wards off all poisons, and in it are assembled tried virtues ; and it is for the sting of the serpent and the scorpion, for fever, for dysentery (?), for indigestion, for the mad dog, for stomachache and colic, for headache and throbbing, for fever of the liver and spleen, for facial 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 many such phylacteries are to be found in oriental house- holds. Evidently the peculiar practice of the inversion of the bowl has disappeared ; the vessel itself with its magical inscription has become “blessed,” an efficient phylactery. But the use of the bowl is doubtless a survival of the magic we are discussing. § 9 - The Exorcists The exorcist is in general anonymous; his personality is lost in his professional possession of occult powers which range far above personal limitations. By the age of our texts he had long been differentiated from the temple priest, or maintained connection with a cult only in out-of-the- way shrines or in the new theosophic circles that sprang up in the Hellenistic age. 1 A 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 magical tradition concerning the venerable Joshua be authentic may be dubious; 3 but the case is illustrative of the tendency in magic to appeal to ancient great masters of sorcery, and to use their names as though their full powers were possessed. We may compare the many references in the magical papyri to such ancient masters, whose spells have become the stock in trade of their successors. 4 The assumption of these quacks is well illustrated by a Jewish mortuary charm in which the magician thus introduces himself : “With the wand of Moses and the plate of Aaron and the seal of Solomon and the shield of David and the mitre 1 For the Babylonian asipu and masniasu, see Zimmern, Beitrdge, 91 ; Thompson, Semitic Magic, 21. 2 Nos. 8, 9. 1 7, 32, 33, 34- 3 For the Talmudic doctors and others who practised “legitimate” magic, see Blau, Das altjiidische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a “cousin” of Joshua and there is reference to his “house,” i. e. school in 8: II. Compare the inherited magical powers of Choni the Circle-maker, Taan., 19b, 23. 4 See the list of such magical authorities in Wessely, Vienna Denkschriften, xxxvi, 2, p. 37; cf. xlii, 2, p. 10 (I shall hereafter refer to these volumes simply as xxxvi and xlii). Also Apuleius gives a similar list, including Moses, xc, 100. 1 . 10 (ed. Helm), see Abt, “Die Apologie des Apuleius,” 244, in Dieterich and Wiinsch, Religionsgescliichtliche Versuche v. Vorarbeiten, iv, 2. ( 46 ) J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 47 of the chief priest” (I perform this spell) and this Palestinian charm has its parallel in our text No. 2: “I Pabak come, clad in iron and fire, vested with garments of Plermes the Logos, and my strength is in him who created heaven and earth.” In 7 : 12 the authority of Prangin bar Prangin is exercised — some sorcerer of the hazy past, if not a figment of the imagination. ‘The great Abbahu’ in 1. 9 is to be explained in the same way, if it is not a misunderstanding of a Gnostic term, and so too Bar- mestael in 1 . 13, literally the ‘son of the oracle-giver.’ In some cases, e. g. the latter two and instances in No. 19, it is difficult to decide whether we have to do with men or divinities ; the line was not drawn between the sorcerer and the deity, as in the Hermetic identification of Moses with Hermes 5 6 and in the lively incident in Acts 14, where the people of Lystra deify Barnabas and Paul. In one case, the pagan text No. 36, the exorcist presents his commission from the deities: “The lord Shamash has sent me against thee, Sina (the moon) has sent me, Bel has commanded me, Nannai has said to me Nirig has given me power.” This is the survival of well known old Babylonian formulas, e. g. the Makln series, i, 1 . 52 ft’ : 7 “Anu and Antu have commissioned me, I am ordered, I go, I am sent, I speak, Against the might of my sorcerers Marduk the lord of incantation has sent me.” I am inclined to think that some of the texts, especially the more illiterate ones, were written by lay people. The “word of power” had become the essential element (see § 11), and like a physician’s prescription might be copied by anyone, or even invented — for along with the belief in sorcery always goes a subconsciousness of its hocus-pocus. For instance, No. 2 is a mutual charm in which two men, in the respective halves of the text, exercise each his powers for the other. Are they 5 Montgomery, JAOS, 1911, 272. For the identification with Moses cf. the Hermetic phrase, b/u ei/u M uvat/g , 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 Anion,” Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. Or the sorcerer may identify himself with some mighty demon; e. g. Gift., 69a, “I am Papi Shila son of Sumka,” cf. Blau, op. cit. 83. Also cf. 27: 9 with 2: 6. 5 Dieterich, I. c. 7 Tallquist, p. 37. Cf. the commission of the Old Testament prophets, e. g. Jer. i, and the adoption of soothsaying formulas; cf. Nuni. 24: 4 and Is. 50: 4. 48 UNIVERSITY MUSEUM. BABYLONIAN SECTION. professional magicians or not rather laymen who felt they could make a stronger defence against the powers of evil by standing shoulder to shoulder? The texts are often indited in the first person, e. g. Pognon 24; in 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 between personalities in magic ; compare the Babylonian rituals, in which priest and suppliant appear to fuse in one another. In one place Wohlstein calls attention to what appears to be an attestation of the incantation, inserted into the middle of the text. 8 The obscure passage is: unx jrjn’ Nun px ’b 3’ ns xim xD’p. It may be translated: “It is correct for it has been written for me (or 'p XD’Op?), we recognize it here.” Cf. the attestations of the scribe in the Babylonian magical texts, e. g. the Maklu series. * ZA, ix, 36. § io. Thu Clients Most of the inscriptions are of domestic character, being made out for a married couple, their children, their house, and their property, cattle, etc. Frequently it is the wife and mother who procures the charm, with or without reference to the husband. In many of the inscriptions there is special intention against the evils that disturb the domestic sexual life. And so No. 36 gives an exorcism for the bridal-chamber, No. 24 is a charm for the safe delivery of a pregnant woman. The bed-chamber is often specified ( nu ). There is frequent reference to the demons that slay the unborn babes (e. g. Nos. 36, 37), the charm is often made out for the children that shall be, as well as for those that are. It would seem that where women are concerned, the greater part of magic has to do with the mysteries and maladies of the sexual life. The Lilis and Liliths which predominate in the categories of demons are personifications of sexual abnormalities. At times the idea of the family is extended to a wider scope, so as to include a large household; No. 29 is a good example; from the long list of male names enumerated, some of them of foreigners, it appears that the woman who procured the charm was landlady of a lodging house. On the other hand sometimes a single individual feels that a whole bowl is necessary for his own maladies ; so in the case of the invalid who is the client of Schwab's bowl F. As the individuals must be exactly specified we have a rich list of names, which is enlarged by the required naming of the mother, more rarely the father of the client. 1 In the Rabbinic texts we find the Aramaic names 1 Shabb. 66b : XQ'Xn xot ?2 '3*'3I3 ^3: “all repetitive incantations are in name of the mother.” The “sacred” name of a person includes that of his mother with the Mandaeans (Brandt. Mand. Religion, 116). The same rule appears in the Greek magic; see Wiinsch Antike Fluchtafeln (Lietzmann’s Kleine Texte, no. 20), p. 9 for examples and literary references. The practice is now attributed to the original ( 49 ) 50 UNIVERSITY MUSEUM. BABYLONIAN SECTION. familiar in the 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. 2 My texts contain one evidently Greek name, NUfiDDX, Astrobas, and a Christian name, Nino m, Martyrofilia ; the former is paralleled in a text of Lidzbarski’s by TVT)NO , L3, Timotheos, the latter by 1L‘’yS H'liy D, ‘His-hope-in- Jesus’ in a text of Pognon’s. Some of the names of obscure etymology may be of Indian origin; cf. the frequent name Hinduitha., The large proportion of Persian names even in the Rabbinic texts might lead us to think that the clients were non-Jewish. The argument is somewhat fallacious as the Jews by no means stickled for their native names, in fact seem to have adopted foreign names with great avidity. 3 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 does not imply a Jewish exorcist, nor Jewish clients. We have to think of a clientele partly Jewish, partly non-Jewish, to which the religious affinities of the magic were indifferent. But the power of the charms is also extended beyond the actual house and its inmates so as to include the whole property of the client. Not only are house and mansion detailed, but also the cattle and possessions in general ( tCOp ). In like manner Greek phylacteries provide a general property insurance, e. g. that the demons “shall not injure or approach N. or M. or his house or his vineyards or lands or cattle.” 4 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. 2 See Glossary B ; also Pognon, B, p. 97. 8 See Zunz. “Die Namen d. Juden,” in his Gesammelte Abhandlungen, ii. * Reitzenstein, Poimandres, 294; such charms are frequent in the Graeco-Italian exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. V orarbeiten, iii, no. 3. For amulets worn by cattle, see Blau, Das altjiidische Zauberwesen, 86. § ii. The; Incantations. I have discussed in § 8 the particular praxis of our magic — the inver- sion of the inscribed bowl.. There remain for consideration many details, for elaborateness is characteristic of magic and even in our comparatively simple field there are many phenomena which are suggestive links binding it with more complicated magical science. Magic consists of two elements : the physical operation or praxis, and the incantation, or to use the Egyptian term, “the word of power.” 1 2 They are distinguished in the Babylonian as the epesu “work” (also kikittu ’“), and the siptu, words which appear rubrically in the magical texts. In the Greek the terms for the practice are xpayua , npa^ig, xP dai \ for the incantation (Tepdf) Uyogp So in Latin facere is the word for the operation, and it has had an interesting history through factura, fattura, feitigo (Portuguese), into fetich. The same distinction and similar terms are found in our magic. The root *ny, “work, serve” 3 (late Hebrew ncy (cf. 14: 1), ntyyft) is used of the practice. 4 It is the common root also for the service, the worship of the gods in West-Semitic, and this fact illustrates the parity, often equivalence of religion and magic. Hence the technical terms tony (' ahada ), Kimy 1 Budge, Egyptian Magic, 26 f. la E. g. in the Labartu texts, Myhrman, ZA, xvi, 141. 2 For the first two words see indexes in Wessely’s two volumes in the Denk- schriften; for xp eia , Dieterich Abraxas, pp. 136, 160. All three words occur close together in Dieterich’s text p. 204 f. For TeXeTp (Dieterich, p. 136) = the NnoSti'X of our texts, see § 12. 8 Cf. Latin, colo, cultus. This Hebrew-Aramaic root is more religious than epesu, etc., with its idea of service. N. b. Arabic mnra, used of the cult at Mecca, Wellhausen, Skizzen, iii, 163. 4 A magical connotation of this root may exist in Is. 28: 2: Pi'isj imay tayS imay , where the divine operation is contrasted to the magic arts of the necromancers. ( 51 ) UNIVERSITY MUSEUM. BABYLONIAN SECTION. (‘ ubbadd ) , NTiziy, Ninyo ( ma'bcidd ) , occurring frequently in the bowls, and in such expressions as xnay soT3y (9: 2), and min T3yn xnny. 6 The spoken Word is represented by xrra, pGo , “words,” etc., also technically by xmp, once xnpn pp na 16: 10, = the Greek h unAiiaiq (also K'rr/cnr ) used both in magic arts and also in the Christian liturgy (in baptism, eucharist, exorcisms), 6 though as we shall see, most of these words came to be regarded as part of black magic and were avoided by our exorcists. The incantation as written is called a xnzrrD and by the unique word dastabira , 7 and also a XD, “mystery,” 3: i. 8 A very large number of terms is used to express different practices and nuances of magic, but most of them only in the lists of dreaded black magic (see § 12), and hence they are avoided by our exorcists. 6 The exorcist gives himself none of the technical names, e. g. from the roots e|L*’D, T-’X ; he speaks of his XTiny, but xnnyo is avoided. His adjuration is a xn'DiD, the Babylonian mamitu, “ban ” and he employs the correspond- ing verb XJ'DID ; a more frequent equivalent is ynty , Afel. Once he uses the root 'iCX : XOH X2i.'’'X3 XJB'K'X, 2: 3. But his favorite terminology for his own practice is derived from 1 DX, “bind,” exactly equivalent to the Greek Kara6eiv t Latin dcfgere; the charm is an XPD'X, xniD'X . Also the synonymous roots are used less frequently: "nv, i^P, 'ID' 1 , non, "ivo, 122, inn. The last root is used of magical practices in this sense in the Old Testa- ment, 10 where also the obscure mnD2, Eze. 13: 18, is probably from a Babylonian root of like import. 11 In the Babylonian the “binding” power of magic is as prominent as in the western magic ; I cite such passages as 5 For and the Syriac use see Noldeke, Z. f. d. Keils.-f orsch., iii, 296, and Frankel, ZA, ix, 308. A frequent attributive is p’pn. 6 After summing up the various terms used for exorcism FTeitmuller concludes, in his “Ini Namen Jesu,” p. 212: “Der Ausdruck icar’ h$oxvv ist iTviKalelodai to ovo/ia. Our word »nnp is the liturgical equivalent in the Syriac for epiklesis. 7 See 32: 4, and Kent’s discussion in JAOS, 19H. 359 - 8 The original use of this word (= rcle-rj ) appears in its designation of black arts; see § 12. 9 Cf. the modern fine distinctions between magic, sorcery, witchcraft, etc. 10 See Davies, Magic Divination and Demonology, 55, as against W. R. Smith’s view in Journ. of Philology, xiv, 123. 11 Friedr. Delitzsch, in Baer and Delitzsch’ text, p. xiii. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 53 the Maklu- series iv, 1 . 9; vii, 66, in which this idea is expressed by several synonymous verbs. The roots ^ 03 , Pa., “annul,” in , “prohibit,” Din, “be in taboo,” Jint? “lay under ban,” 12 frequently appear. Also Dnn, Peal and Pael, is frequent with the sense of sealing the demons with the magic word or device engraved on a seal — often with explicit mention of Solomon’s Seal ; hence the reference to the 70 seals of Solomon (Hyv.), or the seal of the house of Enoch, 19: 17, the seals of the angels of the Most High (Hyv.). 13 Our magicians will work only white magic, and their whole effort is for the NlTiDN, 14 sains of their clients. 15 The great magician Joshua b. Perahia is an N 31 N'DX, “great healer,” 17: 12 = 34: 2. In this prophylactic nature of the magic, our texts differ favorably from the western Karadeo/ioi and dcfixiones. The incantations largely consist in the monotonous repetitions of these equivalent roots. As to the praxis of our magic we have little information additional to that presented in § 8. 16 From Pognon’s texts we learn that the bowl was a new one (B. no. 24) and that the sorcerer sat upon an uncleft rock, a survival of primitive religion. 17 The rude figures and designs which can hardly be said to adorn the bowls are part of the praxis. They come down from the earlier and more realistic age when gods and demons were represented by simulacra and in this wise were manipulated so as to do the sorcerer’s will. 18 Most of the 12 Stiibe explains the equivalent ’HD'S’ in his text as denominative from IBIS' the horn of excommunication. 13 For sealing as equivalent to placing the magical name on the object, see Heit- miiller, op. cit, 143, 249, etc. 14 The charm itself is called an sniDS. — Cf. the New Testament ouCeiv. uurr/pta is used in the papyri, e. g. Wessely, xlii, 31, 1. 341. 15 This includes their defence, smtso , and supernatural arming stint (cf. “the panoply of God,” Eph. 6: 13), and involves the breaking of counter charms and wiles of the devils : ipjt, SIS', "|ES, *p3, ^DB, 1UB, IE'S , etc. ; BBS’S, “lay a spirit” ; S'BB, etc. In the Talmud IS’B is the technical opposite to IDS; Blau, op. cit., 15 7. 16 In No. 12 is a bit of rubric for forming a figure of an angel; see the com- mentary. And probably at end of No. 13 occurs an aphrodisiac recipe. ” Cf. the unhewn altar, Ex. 20: 25, and for the primitive aversion to iron, see Elworthy, The Evil Eye, 220 ff. 18 Budge describes how as far back as the third millennium in Egypt pictures came to be used in place of material objects in the magic of the dead (op. cit., 107). 54 UNIVERSITY MUSEUM. BABYLONIAN SECTION. figures represent the demons, generally as bound and hobbled — i. e. TDK , etc., to use the words of the incantation. 19 Especially the liliths are so represented, e. g. No. 8, but also there are masculine figures like the military-looking demon, in Persian style, of No. 3. Some of the gruesome caterpillar-like designs are intended to “raise the hair” as did the demons of elder Babylonia. 20 In one specimen, No. 15, the figure is the design of the serpent with its tail in its mouth. This is surely of Egyptian origin, doubtless through a Hellenistic medium. Such a figure is described in the “Book of Apep,” of Ptolemaic compilation,' 1 and prescriptions for drawing this magical figure are found in the Greek papyri." Very common — so in the Syriac bowls — is a circle with a cross in it ; or the circle is divided into segments with a cross in each. These signs probably represent the magical seal. There also occur rough rectangular figures divided into compartments, represent- ing the walls of protection which magic casts about the client. 23 Wessely gives a facsimile of such a magical design : 24 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 char- acter of the charm. In one case, no. 8835, a cross-shaped figure may represent a dagger, and so indicate one of the magical forms of defi.vio or fastening down of the evil spirits. 25 13 Cf. the operation performed on the figure of the Labartu, Myhrman, op. cit., 150. For Palestine, see the figurettes found in the Seleucidan debris of Tell Sanda- hannah, in Bliss and Macalister, Excavations in Palestine, 154. For Egyptian usage, e. g. Budge, op. cit., 83. 20 See the description in Myhrman, p. 148; also the seven evil Utukki, Thompson, Devils, tablet 16, and ii, p. 149. 21 Budge, op. cit., 79, 83. 22 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 at Constantinople. 23 For similar sympathetic magic in old Babylonia, see Jastrow, op. cit., i, 303. 24 Ibid. 64. 25 Pauly-Wissowa, Real-Encyc., “Defixio,” col. 2373 ; Thompson, Sent. Magic, 1 7. For modern instances of this kind of sorcery, see Elworthy, The Evil Eye, 53. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 55 In No. 4 it is evidently the sorcerer who is depicted, waving in his hand a magic bough. This is the use we find in Babylonian magic, in which a branch of the datepalm or tamarisk was held aloft to repel the demons. 29 One detail of universal magic appears in the praxis of our bowls : the assumption of a suitable season for the exorcism. So 6 : 5 : “this day out of all months, this year out of all years’’ ; cf. the mutilated (and probably misunderstood) form of this formula in 17: 1. In Wohlstein 2422 a day is given: “If you come on the first of Nisan, go away,” etc. Nisan 1 was an auspicious day for expelling demons; 27 this was probably due to the belief that the great turning points of the year, 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 calendar Nisan 1 was the day of Destinies, the Jewish New Year’s day in Tishri has the same character, and compare the magic time of midsummer night and the Christmas season in more modern superstition. 28 In old Babylonia certain days were propitious for exorcism, and they are listed, as personified, in a Surpu text, among them the 7th, 15th, 19th, 20th, 25th, 30th, of the month. 29 We have fuller information of this notion from Egypt; papyri are preserved giving all the days in the year according to their character as propitious or unpropitious for magical rites. 30 The same use of seasons appears in the Hellenistic papyri, those continuators of Egyptian magic. Among the numerous passages I note the following: kviavrovg if iviavrov , pijvag if fir/vciv, r/uipag it; fgxepuv, lopag if ijpuv, opKtfu TcavTaq tov( 25 Thompson, Devils, p. xlix, and instances pp. 23, m, 197. Compare the religious use of the baregma, a bunch of datepalm, pomegranate or tamarisk, in the Persian religion; Spiegel, Eranische Alterthiimer, iii, 571. Thompson in his note draws attention to our design. 27 Wohlstein, p. 399, with references. 28 See Carl Schmidt, Aberglaube des Mittelalters, 1884, 205 ff. (on Die Tage- wahlerei) . 29 Zimmern, tablet viii, 24 ff. Cf. the exorcism of a demon at full moon, in L,ucian, Philopseudes, 16. 30 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. 56 UNIVERSITY MUSEUM. BABYLONIAN SECTION. datfiovat; 31 This is exactly the equivalent of the passage cited above, 6:5: NDV pn KJTyi pnhrpD xin xnm 'tiy pnSa’O pn Nmn 'vv jin^o'D pn ' 3 Y ']} JinblS’D, and there can be no reasonable doubt that we have here the reminiscence of the Hellenistic formula. So again in the papyri : iv ttj ai/fiepov )}pepa, h tij apn bpa 32 At least the later magical calendar is connected with astrology; one Greek exorcism adjures “by the God who has the power of the hour.” 33 These references to an appropriate magical time are in our texts however quite conventional; we may judge that no horoscopes were cast by our sorcerers. 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 illuminative of the action. The reasons for this shifting of the center of gravity I shall touch upon in § 15. In the bowls the incantation, the spell, is almost the all in all. It consisted in the utterance or writing of certain phrases, words, syllables, which possessed in themselves a magic power to bind equally the favorable powers and the demons. 34 This use of 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 the demons are “bound, sealed, countersealed, exorcised, hobbled, silenced,” etc., e. g. Nos. 2, 4, is in itself sufficient, without invocation of, or reference to, the divine powers. Generally however appears the formal adjuration of Deity or of deities and other favorable genii, the invocation of their name securing their assistance. 35 This may be specifically the Jewish deity, e. g. No. 14, 31 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 phraseology. Note also the phrase, “in a good hour and a good and auspicious day,” in the Paris Magical Papyrus, 1 . 3000 (given by Deissmann, Light from the Ancient East, 251, 255). 33 Wessely, xxxvi, 92, 1 . 1932 ff. = xlii, 42, 1 . 665 ff. N. B. the like stress laid upon “this day” in the Babylonian exorcisms, e. g. Surpti- series, iv, 1 . 65. 33 Wiinsch, Antike Fluchtafeln, no. 3, 1 . 20. 34 The conscious manipulation of words, phrases, pronunciations to extract their magical sense, appears in 9 : 5 = 32 : 6. 35 Even as in earlier times the images of the gods were used; e. g. Fossey, La magic assyrienne, 315- — The magical value of the use of the name in religious rites J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 57 “in thy name Yhwh”; or it may be quite indefinite as in the recurrent introductory formula, “In thy name, O Lord of 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 the adjuration of many angels 36 or deities along with the appeal to some one Name; 37 the former is the Jewish phase of polytheism, while even with polytheistic adjurations there may be recognition of “God,” as in the pagan text No. 19 with its reference to “the one true God,” 1. 17. Noticeable is the easy passage from the invocation of celestial beings into that of mere names or words ; but this illustrates the arrant nominalism into which magic had fallen, losing the religious phase of divine personality. So Abraxas is invoked — though probably here we have a very ancient divine name, inherited from Egypt. 38 Of this “the holy Agrabis” may be a perversion, 14: 2. In 7 : 9, as noted in § 9, “the Great Abbahu” may be a magically deified sorcerer. 39 Many of the odd names which are invoked may be kabbalistic (gematriac, etc.) names of angels or gods (see § 13). They may soon have worn down into unintel- ligible words — just as A fraf-ag = 365 becomes D , 3'Qt* (and other forms) without reminiscence of the numerical value of the letters. 40 We have the has been established in late years by a series of discussions from scholars working in various fields. I name: K. Nyrop, Navnets magt (“the power of the name”), 1887, noted and analyzed by Giesebrecht (see below) ; F. v. Andrian in Corre- spondensblatt d. deutsch. GeseUschaft f. Antliropologie, Ethnologie u. Urgeschichte, xxvii (1896), 109-127; F. Giesebrecht, Die alttestamentliche Schdtzung des Gottes- namens u. ihre religionsgeschichtliche Grundlage, Konigsberg, 1901 ; W. Ffeitmiiller, ‘In Nainen Jesu’ Gottingen, 1903 (especially Part II). Cf. also, on the use of the name, Jacob, "Im Nainen Gottes,” Vierteljahrsschrift f. Bibelkunde , i (1903), Heft 1 seq. (which I have not seen in full) ; J. Boehmer, Das biblische ‘Im Nainen,’ Giessen, 1898. (on the philological origins of the baptism formula) ; and an essay by W. Brandt, “"Ovo/ua en de doopsformule in het nieuwe testament,” Theol. Tijd- schrift, 1891. 38 For the adjuration of angels in Judaism, see Heittnuller, op. cit., 176 ff. 37 See § 13. 38 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.” 39 Cf. the early and frequent use of the name Jesus in the papyri magic; and cf. Acts 19: 13. For Jesus as a sorcerer in the Talmud, see Blau. op. cit. 29. 40 See Pognon, Inscr. maud., 107. In 34: 19 he is “mighty lord.” t 58 UNIVERSITY MUSEUM. BABYLONIAN SECTION. same unintelligent invocation of names in the magical papyri, e. g. the exorcism “in the name of Abraham, Isaac, Jacob, Jesus Chrestos, Holy Spirit .” 41 This is not Jewish magic, any more than we can say that the erotic charm from Hadrumetum is Jewish in its present form with its barbarous spellings for the patriarchs: Ajipaav, lanov, lapaap* 2 These are specimens of eclectic magic with pagan and Jewish elements, overlaid with Christian . 43 It is in this eclectic character of our texts, as in all so- called Jewish magic, that they part company from the old Babylonian magic and relate themselves to occidental conjuration. The invocation of angelic names in Jewish magic may be regarded as in part the parallel to the pagan invocation of many deities, and in part as invocation of the infinite (personified) phases and energies of the one God . 44 Both Jewish and pagan magic agreed in requiring the accumulation of as many names of the deity or demon as possible, for fear lest no one name exhaust the potentiality of the spiritual being conjured. The aggre- gation of divine epithets in the Old Testament, as also in the Christian liturgy, goes back to the root-idea of the efficiency of a knowledge of all the names if possible; the fifty names of Marduk, the hundred names of Allah, are similar cases. In the Babylonian magic 45 and also in the Egyptian 40 this practice was established. For Hellenic magic may be cited the many names of Hekate, the Myoi ena-haor. , 47 In this 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, Poimandres, 293). 42 For the text and literature see to No. 28. 43 I suppose the formula read originally : “in the name of the God of Abraham,” etc. See Heitmiiller, op. cit., p. 180 for the invocation of the patriarchs, etc. Origen (c. Cels, iv, 35) appears to admit its efficacy. 44 Cf. the Gaonic maxim that there are many things in which the angels are independent of God, Blau, op. cit., 92; with which contrast the notion of the ephe- meral existence of the angels who proceed from the Dinur of God; Weber, Jud. Theologie, 166, Eisentnenger, Bntdecktes Judenthum, ii, 371 — all but Michael and Gabriel according to a dictum of Bereshith R. (Lueken, Michael, 39)- For the equivalent efficiency of divine and angelic names see the magical text, The Sword of Moses, published by Gaster, 1896. 45 Jastrow, Religion Babyloniens u. Assyriens, i, 291. 48 Budge, op. cit., 171. 47 Wiinsch. Ant. Fluchtafeln, 6. J. A. MONTGOMERY — 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 con- fusion appears in the parallel texts under No. n, where the second (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 syllables, the “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 Deity is not much more than a passing compliment. However the names of the demons must be exactly known, and especially is it the Lilith who receives an extravagant accumulation of designations ; she is akin to ITekate and the “Hekatian names” are showered upon her. For the demoniac names I refer to § 12. The use of so-called kabbalistic names — letters, 48 syllables, phrases — as potent charms, may next claim our attention. The roots of this usage are many, and the origin or etymology of specific cases mostly defy explanation. The practice is rare in Babylonian magic, 49 but is common in the sorcery of ancient Egypt 011 and in its lineal descendant the Hellenistic magic, 61 and hence it was reflected to the 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 priest generally whispered his formulas (cf. the title masmasu ) ; the solemn parts of Christian rites have likewise tended to inaudible pronounciation. There exists a tendency toward intentional obscuration of the formulae, which by psychological necessity would tend 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 unintelligi- 48 For the mysticism connected with letters see Dieterich’s interesting discussion, Rhein. Mas., lvi, 77, “ABC — Denkmaler.” 45 A case in Myhrman, ZA, xvi, 188 (cf. Jastrow, i, 339), for the text of which see 15: 4. 30 Budge, op. cit., c. 5, e. g. p. 172. 51 See Heitmiiller, op. cit. 197 ff. ; Abt, Apuleius, 152. For the Ephesia grammata, see Kuhnert, in Pauly-Wissowa, j. v. (the papers of Welcker in his Kleine Schriften, iii, and of Wessely in Program of the Franz Joseph Gymn., Vienna, 1886, I have not seen). 52 Blau, op. cit., 61 f . ; Griinbaum, ZDMG, xxxi, 269 f. 60 UNIVERSITY MUSEUM. BABYRONIAN SECTION. ble term. Much of the later nonsense was the survival of phrases of the lost tongue in which the charms had their rise. 53 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 ritnf* and the Hellenistic sorcerer is said to aiyvTCTia&iv. Some of the phrases are still intelligible, such as L*’in, “quick” (off with you), with abundant parallels in the Babylonian and the Greek magic (the repeated ra\v ) G also brief imperatives, as yt, nr, or nr, from yyl, etc., “fly away.” But the great majority of the forms are unintelligible. It is to be observed that raucous sounds, e. g. ]‘p ( has ) and especially sibilants are very frequent; in Pognon’s texts & (sh) is often inserted between words. 5 " May we compare the hissing implied by the ancient Hebrew sorcery terms, KTP and C’ru ? Many such syllables or letters are surrogates for the divine name mn\ which especially lent itself to this treatment.” So we find the changes rung on this word: n\ nr, in\ nynx, etc. Or abbreviations are used like the repeated X, = D'rkx ?x UTX; 58 in 20: 2 it is extravagantly repeated six times, in 31 : 8 eight times. In irrrx\ 31:6, 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 various forms, e. g. (Stiibe, 1 . 66) = Him . Such prima facie unintelligible forms themselves became corrupted in course of time ; perhaps MS MS, PS PS, 14: 2, are from the former theme. Probably too the 53 See Deissmann’s remarks on the distinction between hocus-pocus and survivals of Egyptian and Babylonian magic in the vocabulary of the papyri: Bibelstudien, 1 ff. 54 Abt, Apuleius, 152. 55 See to 14: 4. 56 In our texts cf. 1: 13, 3: 5, 14: 2, 25: 5, 29: 10. 57 For extensive magical formulas based on the Name, see Nos. 3, 6, 31, 35. I give a list of these terms at the end of Glossary A. 58 Cf. the introduction to Schwab’s Dictionnaire d'angelologie ; Blau, op. cit., 117-146. Against Jewish orthodox use, our texts do not hesitate to write mn»; cf. the Samar- itan usage. In one case it is vocalized in a proper name, n’cn'S'ic, 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 I afc, etc. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 61 principle of (mathematical) gematria may be supposed, 59 of old standing in Judaism, 60 but also found in the theosophy and current use of the Greeks. 01 The passage in 9 : 5 f. which speaks of “letter out of letters, name out of names, interpretation out of interpretation,” doubtless refers to the abstraction of such hidden meanings and values out of words. In one case, 15: 4 f., occurs a rhyming “nonsense” couplet used with magical intention. For this as noticed to the passage there is one example in the Assyrian magic. Assonance of succeeding words is found, e. g. 35: 5. 02 Both assonance and rhyme are found in the western magic; e. g. ad am alam betur alam botum and Ofi&u flavpla) vor/pe nofitjpe dvar/pe avpe avpoe iravKior// 6uSeKaKnsr7/. ei Rhyme appears in the lines : tovto ypaipe : elf 65 0 vpurfk, M lxo.t]7v Taftpii]^, 0 Mioar/%, ’ Ippat/X , ’Ivrpar/X. 66 I 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 letters or words are often erased or repeated correctly ; in form most of the texts compare favorably with the magical papyri. 50 Schwab, I ; a case in No. 42. 60 Found by ancient tradition in Eliezer = 318; cf. Gen. 15: 2 and 14: 14. 01 Deissmann, Light from the Ancient East, 275; Wunsch, op. cit., 23. 62 The Talmudic shabriri briri riri ri is different in character; the gradual peeling off of the word finally destroys the demon. 03 See Wessely, xlii, 13, from Marcellus, xxviii, 72. 04 Wessely, xlii, 45, 1 . 747, = 1 . 964. 6d 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 Stromiingen, 26. 00 Wessely, xxxvi, 90, 1 . 1814 ff. For assonance and rhyme in Greek magic, see Heim, in Fleckeisen’s Jahrbiicher f. classische Philologie, Supplementband xix (1903), 544 ff. ; M. C. Sutphen, “Magic in Theokritos and Vergil,” in the Studies in Honor of B. L. Gildersleeve (Baltimore, 1902), 318; Abt, Apologie d. Apuleius, 154. For similar cases in our texts see 19: 18, 25: 5, 33: 5. G2 UNIVERSITY MUSEUM. BABYLONIAN SECTION. An important part of the Word of Power in developed magic is the use of sacred scriptures, the epics, legends of the people, and the citation of appropriate precedents. Babylonian. Egyptian, Jew, Greek, each had his thesaurus of sacred legend, which age had consecrated as veritable words of Deity and hence in themselves potent." 7 These are “the ancient runes,” N'tnp XTC\ of 32: 9.“ Early house amulets have been found in Assyria inscribed with quotations from the legend of Ura the pest-god ; 69 and there are other traces of the use of epic myth in the Babylonian magic. 70 In the same way that portion of the Book of the Dead known as “The Chapters of the Coming Forth of the Day,” largely consisting of myth, and the Legend of Ra and Isis, were used in Egypt as magical texts. 71 In the Greek magic we have the prophylactic and divinatory use of the Homeric verses. 72 Nor were the Jews behind their neighbors, with their fast fixed canon of sacred scripture. The book of Deuteronomy ordered or at least suggested the use of the weightiest “word” in the scriptures, the Shema, as a phylactery to be inscribed on the hands and between the eyes (in place of totemistic tattoo-marks) 73 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 pro- phylactic ; so Ps. 91, especially v. 5 f. ; or the divine scolding of the evil spirit, “Yhwh rebuke thee, Satan,” in Zcch. 3:2. A few of the bowls published by Schwab, G (exterior), 74 H, K, O, are mostly or largely 67 Cf. Is. 55: 11. 68 For 'V, cf. £7ra<5 at, carmina, incantamenta, etc. of occidental magic. Cf. the use of the same root in Arabic; 'C in Ju. 5: 12 has this sense. 68 King, ZA, xi, 50; Fossey, op. cit., 105; Jastrow, op. cit. i, 285; Thompson, Sent. Magic, 83. 70 Jastrow, op. cit., i, 363. 71 Budge, op. cit. 125, 137, and p. 141 for remarks on this magic. 75 See Heim, “Incantamenta magica graeca latina,” in Fleckeisen’s Jahrbiicher, as in n. 66 and Wessely, xlii, 2 ft. 73 Cf. Eze. 9: 4, Is. 44: 5, Gal. 6: 17, Rev. 13: 16 f., etc. The practice was con- tinued into Talmudic times, Sabb. 120b, etc.; see Blau, op. cit., 119. 74 PSBA, xii, 327. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 63 composed of scripture verses. 75 We find in them the Aaronic blessing, Num. 6: 24 ff., Is. 44: 25, Cant. 3: 7; K contains the whole of Ps. 121, Bx. 22: 18, Cant. 3 : 7 f., Ps. 16: 1, 17: 8, 32 : 7. O is an amalgam of Dt. 6: 4 and Ps. 91, with the first word of the former followed by the first of the latter, etc. G reads Dt. 29 : 22 and then reverses the order of the words. 76 But these genuinely Jewish effusions are exceptional, and may be comparatively late. The Nippur bowls are marked by their lack of scriptural quotation and reference. Very frequent is “The Lord rebuke thee, Satan,” 77 at the end of the inscription. No. 26 opens with the first words of the Shema, followed by Num. 9: 23 and Zccli. 3: 2. Num. 9: 23 is of value as containing the root IOC, a frequent and potent theme in Jewish magic. Biblical and of good magical tradition is the use of Amen (generally twice or thrice repeated), Selah, 78 Halleluia. These are also used in Talmudic charms, e. g. Yoma 84a: “kanti, kanti, kaloros, Yah, Yah, Yhwh, Sabaoth, Amen, Amen, Selah.” The magical Halleluia recalls the probable use of Hallel-like forms in incantations. 79 These Jewish terms are not found in the Mandaic texts, in which the sectarian doxology, “Life is victorious” replaces them. In the Greek papyri apnv and aWekovia are frequent, 80 and we have a case of syncretism such as this : appa.KEta ?/ o[iepiafib<; fj tpp'aci? 7/ nvperbi; f/ ETtiflovlov 1/ avvdvrppa Trovrjpbv r/ voappov p KUipov f/ rvipTibv , — and so on with a list of diseases. Compare a papyrus list, in which are all celestial and terrestial spirits, sins, dreams, bans, witchcraft. 11 This is the natural order of the evolution of magic: first the animistic fear of demons, then the opposition to mortals who have bound the evil spirits to their malicious purpose, finally the more exact diagnosis of the maladies which are specified in secular terms. At the end of the develop- 8 Fossey, La magie assyrienne , 161. 0 E. g. Surpu-series, v, 1 . 55 ff., Zimmern, Beitrage z. Kenniniss d. babylon. Religion, 2 3. 10 Anecdota graeco-byzantina, i, 332. 11 Wessely, Vienna phil.-hist. Denkschriften, xxxvi, 81, 1 . 1443. 70 UNIVERSITY MUSEUM. BABYLONIAN SECTION. ment this last category may alone remain, as in the Babylonian medical texts or the modern Jewish and Arabic charms. It may here be remarked that the never-ending enlargement of categories of evil spirits, apart from eclectic causes, may be due to Persian influence, although hardly any of the details can be traced to that source. (i) (a) The most honorable place in the first division is to be assigned to the ancient gods and the spirits still haunting their temples, which the de- velopment of religion and especially the monotheistic trend had depotentized and turned into demons. The religion of yesterday becomes the superstition of to-day. Polytheism died hard. Even with the triumph of the One God in the Old Testament, there survived the belief in the many deities who appear as lieutenants of Yahwe, the crnSsn 'J 3 (Job, i), as capable of disobedience and subject to divine wrath (Gen. 6: i ff., Ps. 82), as the planetary spirits ( Dt . 32: 8 [Greek], Is. 24: 21 ff.), 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 demons to vex the faithful. A classic expression of this demonology is found in Paul : “the things which the Gentiles sacrifice, they sacrifice to demons ( 6 ai/j.ovtoi <; ,) and not to God’ (I Cor. 10: 20). The fullest develop- ment of this theory is found in Mandaism, where the ancient spirits of the planets have become the chief devils. So also Mohammed reduced the pagan gods to Jinns. These discarded deities may therefore head the list of evil potencies, and so we find in 38: 8: “Charmed be all gods ( X'nSx) 13 and temple-spirits and shrine-spirits and idol-spirits and goddesses ( Nnsonoy). fi he old propel name of the goddess I star had already in the Assyrian become a common 15 So n'S'Sx had become Sawovia in the Septuagint, and cf. Baruch 4- /• 77pOCKVV£lV Ta (5 alju6vi(l KCll TO. (also P.CV. 9* 20). 13 Cf. the Babylonian ilani limnuti. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 71 name of goddesses in general (istarati) , 14 In the heathen text No. 19 we learn of the sixty gods and the eighty goddesses (1. 8) ; the former figure is a survival of the ancient sacred number for the fulness of deity, hence the number of Anu ; 15 the “eighty” is merely cumulative. 10 Once the rare feminine NnnSx (in the Syriac, Pesh., etc.) is found, used of a female spirit (Wohlstein, 2417: 5).” Probably it is under Mandaic influence that we find the planets re- garded as baneful spirits; n. b. the old myth of their fall cited in 4: 6 and the charms against sun, moon, stars, planets, 34: 6. For other demons of Mandaic origin 18 see Pognon’s list, Inscriptions Mandaites, 93; to these may be added from Ellis 1 : 3 J'TJ, the Mandaic form of Nergal = the unlucky planet Mars, and T1D3X, 19 who here is transformed into an evil genius. 20 Under this head there is one interesting species, that of demons which are the spirits of the pagan shrines and simulacra, and so are regarded as haunting them. 21 Again the forceful protest of Second Isaiah, of Ps. 115, 14 So ilani u. istarati, KAT 8 , 180. Cf. Heb. rnrityj,', Dt. 7: 13, etc., of ewes. Also n. b. Ju. 2: 13, with Moore’s comment. 15 For the survival of this mystical number in Judaism, see Griinbaum, Zeits. f. Keilschr.-forsch., ii, 222. A list of 50 gods is given in one Babylonian hymn, see Reisner, Sumerisch-babylonisclie Hymnen, no. iv, 1 . 152 ff. ; cf. the Sitrpu- series (Zimmern, Beitrdge), no. iv, 1 . 68 ff., viii, 1 ff. Sometimes the number alone (6, 10, 15, 60) sufficed by way of abbreviation; Jastrow, Ret. Bab. u. Ass., i, 289. In No. 38 are mentioned the 360 broods of evil spirits ; cf. the 366 Uthras in the Mandaic religion and the 360 gods which Islamic tradition claimed were housed at Mecca. According to Pesah. mb, seq., a service tree near a city has not less than 60 demons in it. 13 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. 11 I find nnSs in Sayce-Cowley’s Elephantine papyri, and two Nabataean inscrip- tions, see Eidzbarski’s glossary ; also notice the Arabian goddess al-Lat, = the Babylonian Allat, goddess of the nether-world. For occurrence of uSx in Phoenician, see Baethgen, Beitrdge, 58 f. 18 See Brandt, Manddische Religion, 43, n. 2. 13 Brandt, ib., 51, 199; Mand. Schriften, 184. 20 For a list of these planetary spirits in the Mandaic cf. Lidzbarski’s amulet just cited, 1. 247 ff. 21 Cf. Origen, C. Celsum, vii, 35 and 64: the localities especially haunted by the demons are temples and shrines where they can enjoy the incense, blood, etc. Also 72 UNIVERSITY MUSEUM. BABYLONIAN SECTION. the satire of Bel and the Dragon, had failed; there was a virtue in the cults and sanctuaries of the old religions. So the ekure appear in our bowls, as in the Mandaic books, 22 as established deities. The word ekurru, once the name for a temple had already in the Assyrian become applied to deities, ekurrdti .' 3 The temples themselves were personified and practically deified ; 24 later superstition retained the idea by regarding the ekure as the gods of the temples, and so as gods in general ; e. g. Lidz., iv : D 12’3 N ,_ 0’T N’TiDy pn’E’ , where as the number 60 shows, N’Toy = NViSn (cf . 19: 8). : Of like character are the , "i 3 ns , or nsTis , = 'nsviXD (once, in Schwab O: 5 ’ipns), 21 ' properly “images, idols,” but used at large of gods in general ; e. g. we read of “invocations of the gods, '£, and the goddesses.” 27 There are '£ of the upper, lower and middle regions. 28 In some of the lists they appear rather far down; e. g. 5: 2, iOT:n '£1 nosi ’vn ’TIP; cf. the Mandaic passage, quoted from the Ginza, in Pognon B, p. 75, where they occur after the demons, devils, spirits, amulets, liliths, being thus much reduced in grade. Levy translates the word by Gespenstcr in the eclectic magic of the time the word may have come to be identified with elSulov , = both phantasm or ghost, and idol. 30 There is the distinction in the Talmud the reality of oracles at those shrines is admitted, although explained apologetically; see the argument in Aboda Z. 55a, cited by Joel, Der Aberglaube, i, p. 86. Cf. I Cor. 10: 28. 22 Brandt, Mand. Schriften, 81. 23 Delitzsch, Ass. Hwb., 21. 21 Reisner, Sum.-bab. Hymnen, iv, 1. 165; Jastrow, op. cit., i, 282. Beth-el appears in the same use in West Semitic: the god Bait-ile, KAT 3 , 437 f., the name Bethel-shar-ezer, Zech. 7 : 21 and now the many similar names in the new Elephantine papyri published by Sachau. 25 The word also survived in its original sense, e. g. Pognon, B, no. 13. 26 For the form, see Noldeke, Mand. Gram., § 25. 27 2: 7, Lidz. 4, Wohls. 2422: 5. 28 Pogn. B, no. 25, er.d. 29 ZDMG, ix, 467, n. 5. 30 The Persian word was early introduced into the Occident. According to one MS. and Symmachus’s testimony (margin of Cod. Marchalianus) tt araxpa (+ etdaPia as gloss) translates the vnSx of Is. 8: 21, where the unintelligible n arpta is generally found. See Nestle in Transactions of the IXth International Congress of Orientalists, (1892), ii, 58. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 73 between male and female 's : xmanai nans and snap'll! jnmans (Schwab I ) , 30 “ I am inclined to associate with these patkciras the N'ans of 38 : 8 and 40: 19, where they are listed between the sniay and sna'ns or the snoy and snsnnD’y. The word would then mean “shrine-spirits” (Syriac p e rakka, Ass. parakku). The change of the first vowel (a to i) is possible. 31 But another etymology may be proposed — from the Persian pairlka = Pahlavi parik (the modern Persian Peri). 33 These creatures are described as beau- tiful seductive witches, are connected with comets, and also according to de Harlez are companions of certain genii invoked by magicians. Philologi- cally, this would be the most fitting etymology for our word ; but its pre- cedence in the lists indicates a higher rank than that assigned to the little known (so Spiegel) and insignificant Pairikas. For the false gods also appears Nnyo .NJTiyta (sing, iyo), = “error,” — used like S’Sx, etc. in the Old Testament. (b) I pass now to those groups of demons which immemorially had stood as the evil spirits par excellence. Like the utukki of the Babylonian religion 33 they mostly appear in tribal groups, without personal distinction. Most constant among these classes are the pvn and pT’E* , which may be expressed by “devils and demons,” with as much or as little of a definite idea as these English words convey to us. The D'HC? occur in the Old Testament, the word having an obscure history in connection with the Assyrian sedu; in function the is the Babylonian sedu limnu, “evil sedu.” 3 * In the later Jewish demonology the J’Tt? are the hobgoblins, the 30a With 'B — a deity or demon, cf. the use of orjfia, “tomb,” as grave-demon ; so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note 2. Also in the Syriac NJV3J, “shrine” comes to mean a god, a false god, and in Peshitto of I Sa. 7 : 3 translates nnntpy . In Islam the false gods were called asnam, “idolsj” 81 Cf. Noldeke, Gram. d. neu-syr. Sprache, § 6, or Maud. Gram., § 20; cf. pB'n'Sn, 8: 3. Or an assimilation to siB’nE ? 32 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. 33 See, for the Babylonian demons, Fossey, La magie assyrienne, c. 2; Jastrow, Rel. Bab. u. Ass., i, c. xvi ; Thompson, Semitic Magic, 43 ff. 34 See, inter al., Baudissin, Studien z. sent. Religionsgeschichte, ii, 131, and his art. “Feldgeister,” in Hauck’s RE 3 ; H. Duhm, Die bosen Geister im Alien Testament, '4 UNIVERSITY MUSEUM. BABYLONIAN SECTION. prevailing class of demons ; they are the Saifiovia of the Greek, for which the Peshitto returns to the Jewish term. 35 As Judaism has its feminine niTC*, so once we find reference to the xnXDTt? , 7: 14. 30 In 11 : 5 = 18: 4 = Ellis 1, = Lidz. 5, we learn of a “king of demons and devils,” with which compare Asmodaeus, the king of the demons. 37 But in these texts his name is given as KJU3, X3XTH3X, which is found in 19 : 10 as name of an evil deity ( ^xan -13), while the plural in the same text, 11. 6, 13, has evidently the meaning demons or deities. In a broken text (Pognon B, no. 24, 1. 19), a X'TC’l xd^» occurs. In 29: 9 the sedhi are described as xSlE '33. “sons of shadow,” cf. the '3^0 of the Targum. The pvt inherited a good name from the old Aryan theology ( = gods), were depotentized in the Persian system, and came into Semitic currency through the Mandaic and Syriac. (The word does not occur in Targums and Talmud. 38 ) In the Peshitto use of the term it appears to apply to the demons of mental and moral disorders, thus indicating some- thing distinct from the sedhi .* 0 The “spirits” or “evil spirits” ( njn nn, xnt3"3 xnn, pt3”3 pnn — both masc. and fern.) 40 form a triad with the preceding species. Levy 49, 20; Thompson, Semitic Magic. 43; and the discussions by the students of Assyrio- logical magic, Zimmern ( Beitrdge and KAT Z ), Tallquist, Jastrow, Fossey. Fossey, p. 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. S5 For these and the following demoniac species in Judaism, see Eisenmenger, Entdecktes Judentum, ii, 408 ff. : Griinbaum, in his admirable “Beitrage z. vergleich- enden Mythologie aus d. Hagada,” in ZDMG, xxxi, — esp. 271 ff. ; Weber, Jiidische Theologie, p. 242 ff. ; Edersheim, Life and Times of Jesus, ii, 759 ff. ; Blau, Das altjiidische Zauberwesen, 10 ff. ; Levy, ZDMG, ix, 482; T. Witton Davies, Magic, Divination, and Demonology among the Hebrews and their Neighbors (London, n. d.) ; the art. “Demonology” in Jewish Encyc.; Conybeare, “Demonology of the New Testament,” JQR, viii, ix ; Everling, Die paulinische Angelologie u. Ddmonologie ; also v. Baudissin and H. Duhm as cited above, note 34. 36 Cf. dat/ioveg daijidvwaai, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1 . 10. 37 Also simply the king, xsSn , Eisenmenger, op. cit., ii, 422 (a tradition of the “Molek” of the Old Testament?). 38 According to Levy, not found in Jewish literature, op. cit., 488. 39 Acc. to Baudissin, op. cit., 131, the Harclean version replaces sixty of the Peshitto w. svi . 40 Cf. Ellis 5 : 4, napii lar . J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 75 and Blau regard them as ghosts , 41 but without warrant, as the Rabbinic, Syriac and Mandaic use of the word shows. They are the nveiifiara novr/pa ) or andd-apra of the New Testament, the equivalent of the Babylonian utukki limnuti. This development of nn we may trace in the Old Testament where “a spirit of evil,” “the evil spirit,” appears as an agent of Jahwe; like the Satan such potencies easily passed into malicious demons. The Maszikin which are prominent in Jewish lore, where they are the general category for all demons , 42 appear but seldom. These devils, demons and evil spirits in their juxtaposition recall the several species so frequently enumerated in Babylonian demonology ; e. g. as listed more than once in the Maklu- series, the utukku, sedu, rabisu, ekimmu , labartu, labasu, ahhasu, followed by the liliths . 43 But beyond the registration of several categories there is no equivalence in name (with one exception), in definite character . 44 A 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 particular magic, the Hebrew ( nn ), Babylonian Persian (KV“i). The only reference to the “seven spirits” of Babylonian magic is in con- nection with the (see below). But it is the Liliths which enjoy the greatest individual vogue in our demonology. Many of the charms culminate in that objective; the other evil spirits are most often merely generical, anonymous, to 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. 41 Opp. cit., p. 482, p. 14. The view that demons were ghosts of the dead indeed existed; see Justin Martyr, Apol., i, c. 18 and for later Judaism, Eisenmenger, ii, 427. They may have been specialized as the spirits of demoniac possession and moral temptation (see Blau). For the relation of pnn and n vey/iara, see Baudissin in Hauck’s RE 3 , vi, 12 f. 42 So Weber, Blau. 43 Tallquist, Die ass. Beschworungsserie Maqlu, 1894, no. i, 1 . 136, v. 1 . 77, N. B. just seven species. 44 For the distinctions between the Babylonian spirits, see Jastrow, op. cit., i, 278; Thompson, Devils, i, xxiv, Semitic Magic, 1, Fossey, op. cit., c. 2. 76 UNIVERSITY MUSEUM. BABYLONIAN SECTION. The genus appears in the Babylonian incantations, as masculine and feminine, lilu and lilit, along with an ardat lili , 45 The two former words survived in Jewish demonology and both occur abundantly in our bowls, though the Lilin are only pendants to the Liliths. The origin of the word, whether Semitic from TS = “nightmare, nighthag,” etc. with Schrader, Halevy, ct al., or from the Sumerian lit, “storm,” with Sayce, 46 Zimmern, 47 R. C. Thompson, 48 lies beyond my present scope. Probably as others have suggested, the resemblance of Sumerian hi to , “night,” may have had its part in shaping the phantom of Lilith and her troop among Semitic-speaking peoples ; but I would suggest that the prime connection is not etymological but semantic : lil = wind = nn = spirit f Libs and Liliths are specialized forms of pirn. 6 " In the Babylonian the Lilith ( ardat lili ) is the ghostly paramour of men, and her realm is the sexual sphere ; hence women in their periods and at childbirth, maidens, children, are the special objects of her malice. 51 Hence in the bowl inscriptions, made out for the protection of homes and the peace of family life, most often in the name of the women concerned, it is an amulet against these noxious spirits that is particularly desired. We may say that the Libs and Liliths are the demons of the family life. Texts Nos. i, 6, 8, g, n, 17, may be referred to especially for the Liliths. They haunt the house, 1 : 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 crevices, the cesspools, etc., 52 even as in Greek magic demons 45 Acc. to Zimmern, KAT 3 , 459 = paramour of lilu. Better Thompson. ( Devils , etc., i, p. xxxvii, Semitic Magic , 65), who regards the ardat lili as the more specialized (e. g. marriageable) lilith, hence the original of the Jewish Lilith. 40 Hibbert Lectures, 145. 47 KAT 3 , 460, n. 7. 48 Semitic Magic, 66: if Semitic, from root rhb, “be abundant, lascivious.” 43 Cf. nn in Job 4: 15; the wind-draught easily passes into a ghost. “ The single appearance of Lilith in the Old Testament, Is. 34: 14, represents a more primitive stage of the fable than the Babylonian Liliths. She is just one of the spirits haunting waste ruins. 61 See Thompson, /. c. et seq., who discusses the demonology of marriages with Jinns, etc. 52 Jewish Encyc., i v, 516b.— In 29: 6 f. (cf. 1 . 9) occurs tn'trtn xntrn xmW, “the evil and the decent lilith”; this recalls the good demons of Jewish lore, paic J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 77 are given the like habitat. 53 In No. i they are described as generating off- spring with human folks, appearing as phantom men and women to women and men by night. Hence the interesting phenomenon of the magic get, di- vorce-writ, by which the sorcerer, like a Jewish rabbi, separates these obscene beings from their prey. 54 Especially do they vent their rage on little children as the detested offspring of human wedlock ; they plague them, throttle and devour them, suck their blood (e. g. n : 8, 18: 6, 36: 9, Lidz. 5). The name for one of these demons, in No. 36, is “Murderess daughter of Murderess,” and “strangler.” In the Jewish demonology the Liliths have the like fiendish character; Bemidbar Rabba 16 affirms that they kill chil- dren.'"’ In No. 11 the Lilith is associated with the personifications of barrenness and abortion. The figure on No. 8 gives the picture of a typical obscene Lilith ; she is depicted with loose tresses, one of the characteristics of the species, cf. 8 : 3 ; cf. Nidda 24b, Rrub. 100b. The later Lilith thus partakes of the nature of the elder lilit and of the Labartu, the enemy of children. 66 The Liliths are intimately known, their own and their parents’, even the granddam’s names are given, e. g. Nos. 8, 11. At the beginning of Wohlstein’s text 2416 (= Stiibe) a whole brood of demons is named. 57 Especially in the case of this species most exact descriptions are given of their foul ways and apparitions, 58 for the Liliths were the most developed products of the morbid imagination — of the barren or neurotic woman, Eisenmenger, ii, 431 f., and the good and bad scdu of the Babylonian — also so the utiikku, Fossey, op. cit., 449. 53 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.” 54 See to 8: 7. The separation had to be legally effected, for the Lilith had her nuptial rights or powers. Cf. the tales of the female Jinns in Arabic folklore. 55 Cited by Weber, op. cit., 255. So also in the Testament of Solomon, ed. Conybeare, JQR, xi, 16. But not in the Talmud, according to Griinbaum, Zeits. f. Keilschr.-F orsch., ii, 226. 56 See Myhrman, ZA, xvi, 147 ff. 57 See Wohlstein’s note; the mother’s name 'O’R, “little mother,” throws light on a passage in Pesah. 112a. In general these names are epithetical ; cf. the demon Ahriman bar Lilit, B. Bath. 73a. 68 See above. UNIVERSITY MUSEUM. BABYLONIAN SECTION. iyQ t O the mother in the time of maternity, of the sleepless child. 60 Somewhat of the elder and biblical notion of the Lilith as denizen of the desert appears in the expressions xim NnJ 3 , man IT^'b, 17: 3, 27: 7. 60 A further development of the Lilith is her assimilation with the witch ; the descriptions of the species in the Mandaic bowls recall the uncanny scenes of the witches’ nights which are the theme of still existent folklore. The Lilith is the Baskania, (i. e. witchery) of the Greek charms. 61 The epithets “cursing,” and “undoing,” e. g. 34: 13, belong to this phase of the Lilith-idea. Very interesting is the similarity of the Semitic Lilith, and in course of time her assimilation to the psychological horrors which haunted men elsewhere, especially to the identical forms in the Graeco-Roman demon- ology. I refer to the Lamia, 6 " the Empusa, 63 the Gello, 61 the Marmolyke and Gorgons, and the incubi and succubac .° 6 In connection with the text No. 42 which presents the legend of the Lilith-witch, I take occasion to present the parallel forms of this conception as found in the western world. This developed myth is a later accretion to the ancient inchoate ideas of these monsters. 6:1 For the psychological basis and subjective fact of these apparitions, see Roscher, “Ephialtes” c. 1, in Abhandlungen of the Saxon Academy of Sciences, vol. xx (1900). co Cf. ekimmu Jiarbi, Maklu - series iv, 1 . 22 (Tallquist, p. 66), and the exorcism, “evil spirit to thy desert,” Thompson, Devils, i, 152, ii, 26; cf. i, 167, 191 ff. The banning of the demons into the desert and mountains (cf. M t. 12: 43) is frequent in the magical papyri, e. g. in an amulet published by Reitzenstein, Poimandres, 294 : iva a-eMare ev aypioic bpecnv sal entice /aere . 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 thd liberty to enter the swine, Mt. 8: 28, etc. 61 See at length under No. 42. 62 Daremberg and Saglio, Dictionnaire, s. v. 03 Pauly-Wissowa, RE, s. v. 64 For Gello as a lilith-name and as probably equal to Ass. gallu, see notes to No. 42. 65 For the incubi see Roscher, Ephialtes, 60. The special demon which is the subject 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. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 79 A long list of species of demons still remains to be considered, most of which are not much more than names. One of the most frequent and evidently most dreaded is the class of the |' l b 32 D or Nr 632 ». Once they are spoken of as the “seven of night and day,” 16: 7, recalling the Seven Spirits of Babylonian mythology. 60 Stiibe (p. 59) suggests derivation from ^23 , “bind,” and Myhrmann (p. 350) compares Assyrian kabalu used in incantations. I venture to suggest metaplasis with the Syriac 12^, “hold, seize,” i. e. “take demoniac possession of,” so that we may compare this species with the Babylonian ahassu . 67 Cf. mraXapPavuv ; Mk. 9: 18, and the terms narex^pcvoi and kMoxoi. indicative of supernatural possession. 68 There are the evil angels, 69 who are called ptTIp = sacri, in 4:1; the “angels of wrath and the angels of the house of assembly.” 70 We read of the to ESI , 37 : 8, rites in which angels were bound to hellish operations. The word is used of pagan deities in 36: 5 (cf. 19: 13), even as ayyeloL appears in the papyri. 71 The angel of death who shudders at the Great Name appears in 3: 6, Schwab F. “The Satan” appears and also “the Satans,” as in Enoch (40: 7) and Rabbinic 72 and Arabic lore. There is no amplification of the doctrine of 66 Cf. Thompson, Semitic Magic, 47. 67 Ibid., p. 43, etc. 68 See Tambornino, De antiquo daemonismo, 56. 00 Cf. Mt. 25: 41, Rev. 12: 7, “the devil and his angels,” and the absolute use of the word in this sense in I Cor. 11 : 10, with reference to the myth in Gen. 6. Blau notes, without citation, an evil spirit t?Tpn nn, p. 10, n. 2. For evil angels, see Volz, Judische Escliatologie, § 23. 70 Wohlstein 2422. The editor makes no comment on this or the parallel phrase in 1. 7: xnty'33 n '21 nD'X. nD'X evidently equals » 2 tAn (see below, note 112). The “house of assembly” recalls the ancient Semitic idea of the 17112 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, iii, and other reff., in Eisenmenger, op. cit., ii, 438.) Or '2 '2 = avvayi/yv, CKK^rjaia, 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: op/ctfw vpag ra evaicocna i^r/Kovra nvev/jaTa rf / f eKK?ir/aiae tov Trovr/f/ov. 71 E. g. Dieterich , Abraxas, 192, 1 . 10; so also in the LXX, e. g. Ps. 96: 7, and an inscription cited by Cumont Oriental Religions, n. 38, p. 266: diis angehs. 72 Debarim R., c. 11 : “Sammael the head of all the Satans,” quoted by Weber, Jiid. Theol., 253. 80 UNIVERSITY MUSEUM. BABYLONIAN SECTION. the individual Satan. Once with the Satans (35: 4) are associated the KtTEiD and SOUXH, the former a class of seducing spirits (metaplasm of •/ XED ?),' 3 the latter the almost unique Semitic transliteration of diafioXot. In 2 : 3 are mentioned the "am ’ID, the Fiends and Foes. The pp’t’ 4 appear in association with the pp’TD. The Rabbinic and Syriac spy is a meteor, blast of wind, etc. ; in the Mandaic it has the more general sense of a plague.’* The Mandaic has inherited an old Babylonian idea of the sakiku, “blast,” as a demon, and then death-demon."' The Satyrs, D’Tyc’ , appear once, 5 : 4, a reminiscence, as the form shows, of the Old Testament." The fTinc’ of Schwab G are black devils; cf. the title of Satan 5 pela c, in Epistle of Barnabas, 4: 9. In Hyvernat’s text occurs the phrase niDPKH which Griinbaum most plausibly translates “the Jinn of Solomon.”' 8 The word would then be one of a few terms in our texts which suggest Arabic connections (see smSt?, pp’E\ below). But the reserve is to be made that, as Noldeke maintained, the root is common-Semitic, and the spread of the word may well have antedated the Muslim Conquest. We may compare the god Gennaios cited by Cumont in Pauly-Wissowa, vii, 1174. The KUJ of 3 7:6 is to be explained from the Mandaic N 131 J (Syriac NIP Arabic jimd ), “troop” ; devils molest their victims in bands, cf. the name “Legion assumed by the demoniac in the Gospel, and the “tribes” ( NEDTit?) of demons in 38: 6; also cf. 13: 1. ” Cf. 1 Tim. 4. 1, “seducing spirits and doctrines of devils.” 74 So probably read forppy in Hyvernat, 1 . 4; in 19: 13, ’pjft. 75 Norberg, Lexidion, 55. 76 Muss-Arnolt, Diet., ad voc., cf. the sunn zikiku, “roaming windblast,” Thomp- son, Devils, ii, 4, 1 . 27. For 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 mischievous or obscene purpose is universal. Cf. the Arabic ifrit, aeabb, with the same root-meaning; Wellhausen, Reste des arabisclien Heidentuins, 135 ! Baudissin, Studien, i, 136. The same phenomenon is abundantly vouched for in the Greek demonology; see Roscher, Ephialtes, 29 f., for the goatlike form of the Ephialtes, and p. 62 for its epithet pilosits; and compare Pan and the Fauns. See Roscher, note 283b, for similar representations in the superstition of India. In 5 : 4 the satyrs are represented as haunting a particular stretch of road. 78 Probably to be read in 37 : 10. J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 81 In 15: 6 and Myhrman 1 . 2 are found the pin''. The second 1 is sure in my text ; Jastrow’s and Levy’s lexicons give the word as a variant to NTfP, “ostrich,” but doubtless the former is the correct spelling; 79 the root is onomatopoetic (cf. and English “howl” and “roar”), con- noting a howling creature and was applied to the ostrich — so the Tosefta (see Jastrow) ; but in the Targums it generally translates the Hebrew D v, ¥, D’on , the uncanny creatures typical of desolation. In the Syriac, ton’ is jackal, translating D’Jn . But the Rabbinic references indicate that it was rather a fabulous than a zoological species, akin to the liliths, satyrs and vampires that haunt ruins, and this connotation appears in the Syro- hexaplar to Is. 34: 17, translating rivE* by tOlT , while Symmachus gives 'ta.fj.ia . R0 This equation gives the key to our present word. The Babylonians represented their demons in uncouth shapes of birds and animals. 809 Besides the use of certain generic terms, such as NDE’jt, “oppressors,” there remain several rare or obscure species: the also ’□Nob, probably metaplastic for battala, “undoer”; the tONtsb (alongside NJNtOD) No. 20, probably from root DlS “curse,” 81 or a form of the Targumic “shade- demon.” The pEDtt’ in Hyvernat, 1 . 3, for which Griinbaum (p. 221) cites the Arabic sifut, species daemonis, is probably to be read pD 3 C.*’, “plagues” (see p. 80). For the 'D'J, possibly “familiar spirits,” see to 6: 2. There are also names of individual demons. Some can be identified : the fcWVSDn, corresponding to the Arabic ghul (see to 8: 2) ; ID a depo- tentized deity. 82 Some are recognizable epithets : 3 : 2, WOIID 37 •• 10, nnt? Schw. F. Others defy etymology: tyipmpnC’N Pogn. B, "ipEH 34: 10 ( q . v. for a possible interpretation), K'TOI 3: 2, n’jilDn Schw. G.Long lists of such obscure names are found in Schwab F and G ; these are probably on a 79 According to Jastrow, Lagarde’s editions of the Targums have everywhere this form ; appears as a variant in one place. 80 See Field’s Hexapla. N. B. the interpretations of the uncanny creatures in this passage as demons by both the Greek and the Targum. 80a This word is to be distinguished from "i’ll, an eye-disease (see below) ; because of the uncertainty of the spelling of the two words the ’i’ll at end of Schw. G may be the one or the other word. 81 Cf. the Syriac R 31 RC. 82 Stiibe, 1 . 4. See Pognon, Inscriptions semitiques, 82; Clay, Amurru, 162. 82 UNIVERSITY MUSEUM. BABYLONIAN SECTION. par with the mystical names of the angels (see § 13).' " Finally we may note the blanket-formulas for demons who are named and who are not named, and which have their parallel in the Babylonian, 84 and in the Greek * 85 magic. There are comparatively few certain references to ghosts; the pnn, etc., as spirits of the dead, may include them. 88 One case in point is found in No. 39: “charmed the lilith that appears to her .... [in some shape]; charmed the lilith that appears to her in .... [the shape of ?] Tata her niece; charmed all the defiling ghosts, xnNlOT, that have entered, which appear to her in 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 ap- pears, NJTW (see to 8: 2). The last of Wohlstein’s series, 2422, appears to be directed against ghosts and is an interesting example of necromantic spell. Familiar names are given to the spirits and they are cajoled to do no harm. Also in Wohlstein, no. 2422 appears the 1JVD Hi Nia’p IV 3 nn. There is constant reference to dreams (NoS’n ) and apparitions ( xniDT, NVrn), 87 which are the milieu of demoniac and ghostly apparitions, cf. 7: 13; hence y n , “disturbing dreams,” in which phrase the noun is practically personified — a category of evil spirits. We have such a com- bination as : N'Oipni xnxm NHton (Pognon A), in which nn are impure conceptions of the night (cf. D^n in Syriac) ; the second word, which Pognon does not explain, is doubtless the Talmudic HIE’, “leaper, ’ exactly the Ephialtes of the Greeks, a kind of incubus™ This distinction of the dream from ghost or demon represents a later psychology. Charms against dreams are frequent in the Greek papyri; thus against bveipov f

o)oi of maleficent magic,' ” also termed the ‘P~i N'Spro. There are the various terms or kinds of curses, the mamit of the Babylonian, the bp«oi of the Greek magic; the NnoiS, especially in Pognon’s Mandaic bowls, where the authors of these bans are specified, e. g. no. 15: father, mother, prostitute, foetus, laborer, master who has defrauded him, brothers; also the frequent ’WJ, maleficent "vows” and the SDnn, which is the Syriac Christian equivalent of ava&epa, perhaps also TIPS (Wohlstein, 2426: 5).”* This listing of the bans and their originators has its abundant parallel in the Babylonian magic; e. g. the third tablet of the Surpu- series, already cited, in which all possible kinds and origins of curse are listed in 165 lines : of father, mother, grandfather, grandmother, brother, sister, etc., posterity, infant.”” The unborn child, naturally regarded as homeless and miserable, hence a malignant wraith, is classed in the Babylonian magic 93n For this and following technical names for sorcery, see § 11, beginning. 9,1 Cf. the Latin equivalents, nefaria sacra, maleficia, artes nefandae, malae artes ; see Abt, Die Apologie des Apuleius , 30. 05 So in the Syriac, also in 7: 13. But vXaKT//ptov augaTOv?iat; npog daipiovag, Trpb<; (pavraapara, npbc naaav vooov nai nation J 40 So in the samples of Syriac charms published by Gollancz 141 we have the same summarization of “all manners of diseases” along with the demons, e. g. p. 79 : Exorcised, etc. be “all demons, devils, phantoms, every practice, all temptations, unclean spirits, cruel dreams, dark demons, asakku, namtaru, etc., to the different parts of the body, head, throat, etc.; Myhrman ZA,,xv i, 146. 135 Rel. Bab. it. Ass., i, 367 ff. As Jastrow says, we gain here “a further insight into the connection between the medical calling and that of the exorcist.” Other examples, Thompson, Devils, i, 17, 145, etc. 536 = Hebrew “iyJ. 331 An angel ayyeAog, of fever, et al., appears in Byzantine charms; see Reitzen- stein, Poimandres, 19. It is the Rabbinic NiD’K, discussed above, n. 112. 138 See at length Conybeare, JQR, viii, 583, etc. 139 Cases cited by Budge, Egyptian Magic, 206 ff. 140 xlii, 39, 1. 589. 141 Actes du iiieme Congres des Orientalistes, Section 4, 77. 92 UNIVERSITY MUSEUM. BABYEONIAN SECTION. apparitions ; fear 1 ' 2 and trembling, terror and surprise, dread, anxiety, excessive weeping; fever-panic, tertian fever, all kinds of fever, febrile ills, inflammations, etc. ; when a child troubles its mother with pains of travail ; 143 tumors, pestilences, .... all pains and all sicknesses, all wounds and all oppositions, surprises, revenges .... the nine sicknesses,” etc. And Vassiliev has published a number of Byzantine charms directed especially against specific diseases, 144 the first of which is a general panacea : bpA Co vpag Trdvra ra ducip^ara tt ve'rfiara, 7] fiacKaina, 7/ (j)ap/uaK8/a, 7/ tyoftepicrpbc, 7) QptKTj, 7/ nvperbc , 7] ETtifiovTiov, // GvvdvTTjfia 145 TTovrjpbv, 7 / vooepbv , 7 / Ku(pbi>, 7 / rvcpAov, 7 / aAaXov, 7j ceAiivianbv, // pTj'&eig ( sic ) Zavarov , 7/ ciAAoiorpevov, 7/ poptynvpEvov, 7/ apoev, 7/ 77 7 /?. v, 7/ voorjparuv (sic). The most common of the demoniac categories bearing upon physical maladies are those with the general significance of “stroke, plague” : NyJJ especially epidemic disease, NE 31 C’; ’yJS, and n. b. JVJJJS 16: io ; SDino, Mand. NJTTiO; LD'C? 34: io, 39: 4 ; 147 also the NDDn, “sufferings.” 148 Cf. Ps. 91 : 5, a psalm and a verse which the Jews regarded as a valuable phylactery, and Ps. 89 : 33. The Nnaip^’ treated above may be included here, = pairiafia. It is a minority of the bowl inscriptions which refer to special diseases. Of our texts Nos. 11, 16, 24, 29, 34, are of this character; so also a clause in Lidzbarski 5; lists of diseases appear in Wohlstein 2422, apparently mostly cutaneous affections, 149 and at the end of Schwab G. 142 Fears are a frequent object of exorcism in the Greek magic, e. g. Wessely, xlii, 64, 1 . 25, and collation of the subject by Tambornino, De ant. daemonismo, 58, 65 f. ; see also Dieterich, Abraxas, 86 f. 143 This in earlier magic would have been ascribed to the jealous Lilith. 144 Anecdota graeco-byzantina, i, 332. 145 Cf. Dieterich, Abraxas, 196, 1 . 21, etc.; explained by Pradel as of a demon’s occurrehce, Siid-ital. Gebete, 96. So in Schwab G, xfi’ip, and cf. use of verb ~ sip. 140 For a survey of the Flellenistic personifications of disease, see Tambornino, op. cit., 62 ff. ; e. g. insanity = Mania; Febris, etc.; also see Reitzenstein, Poimandres, 19, Wendland, Die hellenistisch-rbmische Kultur, 125. 147 Cf. the prayer of the Bishop Serapion directed against n-daa 7 rlr/yrj, Tzaaa paarc^, .... pamopa , in Wobbermin, Altchristliche liturg. Stiicke, in Texte u. Untersuchungen, N. F., xvii, 2, p. 13. 743 The xnxDn, Schw. M: 17, right after “arts” and before t ?'3 nycx may refer to tortures inflicted by magical operations. 149 See Frankel’s criticism of readings, ZA, ix, 308. J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 93 We find listed general names of diseases, e. g. 'T’p ’FTVD, 'TD, pyiNQ; a large number of cutaneous diseases: N1U, rpf'Tn, nrnnn, smaan, NDin, DIDin; 100 a series in 24: 2: NJVfN, NJ)N, N’flt’N, probably fevers. In Schwab G we read of 'Hp'N (= Wohlstein, , "ip' 1 , “fevers”), N^on, NftSy, xntTN and NJiE’N (neo-Syriac, malarial fever), 101 NCTy (“swelling”?), NnsinE’ (“con- sumption,” Rabb. nsntr) '£”2 'D (P). 1 "" xmyE’, 11: 2, is possibly “fever.” The demons referred to in 34: 10 (q. v.) may be the spirits of cancer, tumor of the eye, dysentery, and in 1 . 13 palsy of hand and foot. 153 A long list of fevers is presented in the first of Gollancz’s Syriac charms. In the Berlin bowl 2416 Wohlstein reads a certain affection as TT Nnca, translating it “bdser Fluss” ; Stiibe reads it ; 2 TT, interpreting it, by a desperate solution, as the sacrificial jugular vein which he supposes was used as a maleficent charm. Jastrow in his Lexicon gives both Til and Tn\ = leucoma of the eye (again the same confusion of T and "1 as in the word NUT discussed above), 1 " 4 The correct spelling is TT and it is closely related to DT 3 D , “blindness,” Gen. 19: 11, 2 Ki, 6: 18. The root is parallel to Tin “be clear, bright” (cf. the Assyrian) ; 155 the sense of blindness in connection with this root arose from the fact that the sun produces blindness (eye-diseases are most common in the Orient), or from the dazzling sensation suffered by those affected with certain optical diseases. No. 29: 7 we have a characteristic magical prescription for a woman who is exorcised from the various categories of devils and charms (Nfipjy) 100 For these and the following terms, see Glossary C. 151 A disease asu in Assyrian, Kiichler, op. cit., 131, 197. 102 Wohlstein, 2422: 20, dropsy or urinary affection? Frankel (ib., 309) eft. Hull. 105b, and explains as “water from which a demon has drunk.” It may be the eye-disease known to the Jews as “water,” see Preuss (cited in next note), p. 305. 153 For the diseases in the Bible and Talmud see Jewish Encyc. art. “Medicine,” and iv, 517 f. for demons of diseases, with bibliography, viii, 413 f. ; noteworthy treatments that have since appeared are Krauss, Talmudische Archaolotjie, i, § 104, J. Preuss, Biblisch-talmudische Medezin, 1911 (with extensive bibliography), while Fishberg, The Jezvs, 1911, cc. 13-15, may be consulted with profit. Many of the medical terms in the bowls are not to be found in the Jewish literature. 154 For this “Yarod” disease, see Preuss, op. cit., 308. He notices also the eye- disease T, a form of our word, p. 310. 155 The Talmudic formula against blindness, Shabriri, briri, riri, ri, Ab. Z. 12b, etc., is formed from this root. 94 UNIVERSITY MUSEUM. BABYI.ONIAN SECTION. and then from NDS'D , a menstruation malady ( ?) ; then are mentioned N"m NEOTi Nn^ 33 D which are evidently the causes of feminine irregu- larities, followed by 'ClU, “pollutions” (fluxes?), and the kSe '3 13 , probably epilepsy. In a badly arranged series in No. 16 we find ( 1 . 9) the "HD nn 'Stun , literally “the spirit (= breath?) of stench and asthma,” i. e. of the foul or labored breath symptomatic of diseases (see ad loc.). In 11:3 f., again a charm for a woman, after the list of demons appear itmpy and ttrtan which we should translate “barrenness” and “bereavement,” understanding them as personified. 156 But in the parallel Mandaic text of Lidzbarski’s (see to No. n) bereavement has become a Lilith ( xnGA xnSasn, ; n = takkcilta). Which is the original of these forms? In 34: 10 xnopi jriyat* might be rendered, “ugliness and distortion,” with which compare the charms of the Greek youths in the papyri for health, good looks, etc. 157 Another class of evils are those of a social nature. So poverty smr^D'D, figures in 34: 12, but from two other passages we see that it is the hostile witchcraft that would effect poverty in the victim’s life which is exorcised: 'm mox, “the genius of poverty,” 16: 10, and Lidz.. 4: xnpfc? NJYHpN plSTi '01, where “distress” and “sickness” are epexegetical to “invocations.” Again in 34: 12 is found an exorcism against all kinds of losses: frO'T Nairn NODnn .nyv’ in 7: 11 are troubles involving shame. 158 We mark that the rationalization of maladies had not gone very far ; the decadent Babylonians were satisfied with the exorcism of devils and witchcraft and avoided the diagnosis of diseases. For modern magical practice in this field see the collection of Jewish charms published by R. C. Thompson, “Folklore of Mossoul,” PSBA, 1906-7. In these the spirits have fled, but the ancient magical practices remain effective. 156 Cf. the constant personification in Greek magic of [iacKavia . E. g. Dieterich, Abraxas, 197, 1 . 3. 158 Cf. the nyvi Cl no of my amulet published in JAOS, 19 11 . 281. § i3- Propitious Angels, Deities, Etc. In the Babylonian exorcistic system the beneficent gods and spirits were arrayed and invoked against the demons and ills that affected human kind. Jastrow gives a specimen of such an invocation of some twenty deities 1 and discusses at length these various lists and their orders. 2 In another example, given by Reisner, 3 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 Jewish angelology. Absolute monotheism with its desire that the one God 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 many of our texts the religious element is very deficient; reliance is placed upon bans and formulas with often no reference to Deity or other personal agencies of friendly character. Those inscriptions in which such supernatural agencies apart from God are invoked may be divided into three classes, representing so many distinct origins. There are those in which the well 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 of the Mandaic religion, mostly with names of outlandish formation. 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 good Jewish text at times admits a pagan deity into its celestial 1 From the Surpu-senes, iv, 1. 68 ff. 3 Rel. Bab. u. Ass., i, 289. 3 Sum.-bab. Hymnen, iv, 1. 152 ff. ( 95 ) 96 UNIVERSITY MUSEUM. BABYLONIAN SECTION. hierarchy— somewhat as the mediaeval Church came to canonize the Buddha. ( 1 ) ( We need not dwell long upon the Mandaic genii. Pognon has given a survey of those occurring in his bowls, 4 to which may be added a few more from Lidzbarski’s and my texts. Some of the names are pat- terned after the Jewish angelic nomenclature, e. g. b’yDTiy (= Sssn), or have forms in -ai, e. g. \XTijn, called “angels” (No. 38), or we find a name DUNnosp patterned after the obscure Mandaic principles Piriawis and Sindiriawis. A number of the names are not found in the known Mandaic literature. 5 (2) The angelology of the apparently Jewish texts and the angelic nomenclature are not as elaborate as we find in later Jewish literature, e. g. the Sword of Moses 6 7 or the Sefer Razielf the bulk of which consists of lists of angelic names. 8 The majority of our texts have no such names. The most common angels are Michael, Gabriel, Raphael. As a rule the names are formed in -cl, although other formations appear and quite un- Jewish potencies are brought in as angels. Our texts stand on the border- land of Jewish angelology and not within its orthodox development. Taking up first the known angels, we find that Michael does not have necessary precedence. 8 He sometimes appears in the first place followed by Gabriel, Raphael, Nuriel, ct ai. (e. g. Nos. 14, 34, Hvv.), but as often the order has Gabriel first, — Gabriel, Michael, Raphael (Nos. 7, 20. Myhrman, Wohlstein 2422, 2416), or Gabriel occurs without Michael (e. g. 4 B, p. 93. 5 In Ellis 1 the Mandaic genius Abatur is an evil spirit, and is classed among the ghostly spirits in Wohlstein, 2417: 6. N. B. the occurrence of this name as 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, s. v. 6 Gaster, Journ. Royal Asiatic Soc., 1896, and in separate imprint. 7 Composed by Eleazar of Worms, 13th cent. 8 See, in general, Schwab, Dictionnaire de I’angelologie, 1897 (in Memoires of Academy of Inscriptions and Belles-lettres, Series 1, vol. 10, part 2). The Essenes laid great stress on the names of angels, Josephus, Bell, jud., ii, 8: 7. 51 See Lueken, Michael, 1898, especially § 4. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 97 Nos. io, 1 5). 10 The latter order is of course that of their appearance in the Jewish literature (Old Testament and Tobit). Other angels may pre- cede these or occur without them. Aniel appears as the fourth in a tetrad (Wohlstein 2416). The title peculiar to Michael in Jewish lore, the Great Prince, bl*un “iB>n (Dan. 12, Aboda Z. 42b, etc.), appears in 5:3, but without specific refer- ence, and at the end of No. 7 in the list of angels, which in its occurrence at the beginning of the text names Gabriel first, Armasa is “the great lord” ; so the application of the epithet is uncertain. In Hyver- nat’s text, which appears to be comparatively late, we find Michael’s full glory expressed : “the mighty, the king, genius of the law” ( tnaa smixi NlD'X). In 34: 7 he is called the “healer” ( N'DN'), Raphael “reliev- er” ( and Gabriel the “servant of the Lord.” the title “healer” sug- gests that the frequent opening invocation, “In thy name, O Lord of salvation (NDIDN), great Saviour (N'DX) of love,” which is not a regular Jewish form of address to Deity, may refer to Michael; 11 but the supposi- tion is not reinforced by the position Michael takes in these texts. In Wohlstein 2416 kabbalistic surnames are given to Gabriel and Michael, DDsStf and rrmEH (so W. would read), the latter, “likeness of Yah,” corresponding to the later Jewish notions concerning Michael as almost t?£df trepoC' Cf. the kabbalistic forms in 24: 4 (of angels?) and the group of seven barbarous names in Schwab M, Dalai, Salal, Malal, etc., presum- ably standing for the seven archangels. 12 Reference to the latter is made once, in the introduction to Stiibe’s text (= Wohlstein 2416) where exor- 10 See for early precedence ibid., p. 36 f . ; e. g. in Enoch 20: Uriel, Rafael, 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. 11 Bueken, Michael, 11, 87: M. is price of love. For the epithet referred to, see notes to No. 3. Cf. the dictum of Sefer Raziel (quoted by Schwab, Dictionnaire, 7) that in divination it is necessary to pronounce the mystic names of the planets. Cf. a form of charm in Wessely, xlii, 65, where the seven angels are named in one column, and parallel to them two rows of barbarous mystical names, the first column containing varying permutations of the seven vowels ; e. g. aer/iovu x v X pa-x aT f^ vvaev. 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, IT, i, 297. 98 UNIVERSITY MUSEUM. BABYLONIAN SECTION. cism is made in the name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel Hafkiel, Mehafkiel, 123 “who are the seven angels that go and turn around heaven and earth and stars and zodiac and moon and sea.” 13 In this last series Metatron takes the place that should be given to Michael. Metatron 11 appears earlier as one - of the (six) archangels, in Targum Jer. to Dt. 34: 6: Michael, Gabriel, Metratron, Jophiel, Uriel, Yephephia. He is really a rival figure to Michael, springing from a dif- ferent religious concept ; Michael is an angel, the patron of Israel, hence the Angel, par excellence, the representative of deity. 15 Metatron is in origin an idea, Platonic, Philonic, however we may call it, produced by the neces- sity of a Demiurge, a “second god” between Deity and man. 10 It is interesting to watch the somewhat unlike histories of the rival ideas. Michael remains an angel, hut Metatron becomes more and more a mystic being; he is as- sociated 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 is both divine and human. 1 ' To the mystic, the kabbalist, such a figure is more sympathetic than the archangel (cf. the argument of the Epistle to the Plebrews!), and so he replaces or absorbs Michael. Hence he is described in terms like those given to Michael. Eisenmenger quotes (p. 396) a long list of appellatives: he is Prince of the Presence, Prince of the Law, Prince of wisdom, Prince of kings, etc. (cf. the titles applied to Michael in Hyvernat’s bowl), while elsewhere (Eisenmenger, ibid.) he is called the Prince of the world, cf. the title “the great prince” discussed above in connection with Michael. 18 \\ e may 12 “ Most of these names are plays on evident roots. 15 For references and literature on the planetary angels see Lueken, op. cit., 56; add Eisenmenger. Entdecktes J ndentum , ii, 383 ff. : Bousset, Religion des Judcntums, 3 D ff- 14 See Weber, Jiidische Theologie, § 37, and for origins of the idea cf. Bousset, op. cit., 348. 15 For the extremes to which this notion went, see Lueken, op. cit., 36 ff. 16 Both ideas are associated in Philo’s mind ; see Lueken, § 7, on the ?. 6 yog dpxayye^oc of Philo. 17 For later legends see Eisenmenger, ii, 394 ff °nd the interesting critical dis- cussion of this later (Gaonic) development of Judaism by Joel, Der Aberglaube, ii, 15 ff. 15 Cf. SO 2 StU'SiP who stands before “the true God” in the pagan text of No. 19. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 99 suppose that on the periphery of Judaism as well as in its esoteric circles 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 identification. XDDiS, which appears in No. 3, is the Greek Hermes, more especially the Hermes of the mystic Egypto-Grecian theosophy (see to No. 3). He is the Word, etc. (No. 19) and in 25: 4 f., is identified with Metatron. 19 Thus we have here a welding together of the esoteric Jewish Metatron and the equally mystical Hermes of Hellenism. Whether our magicians were aware what KDD1K meant, I know not and I doubt it. It gave them one more mystical name and combination. Just as Hermes was dragged in, so other names or words were put in the category of angels or intermediate beings. So in 7 : 8 the invocation is in the name of Gabriel, Michael, Rafael, Asiel, Hermes, Abbahu, Abraxas, 20 And so with many terms in these invocations it is impossible to decide what we are dealing with (e. g. Agrabis, 17: 4), whether a surro- gate for a divine name, an intermediate being, a pagan deity, or perhaps a sorcerer’s name. The expression “in the name of” was taken seriously only so far as the name was concerned ; the name, the word, was the essen- tial thing, not the prosaic object it stood for. The same phenomenon appears in the magical papyri. There we find now an exorcism in the name of Abraham, Isaac, Jacob, Jesus Christ (xpw° T °c) and Holy Spirit ( NniDN (5) pin!’ upnn nod n3 [“injojm Non^i (4) n’jn “imoty n33 Nn^’in ny’op pin n^>D p[o]« J’on nod (6) ro 713:1033 xnni’i iitow 33 pa.’by n’yotyN (8) nod no inoono N 3 n^i "imosy 33 max pnn!> ( 7 ) pnbnu p33D O pDD N3U 03^ Nn’^1 ( 9 ) ’ 3 ’ty p 3^3 p 3 n’J 73 T [Dl]tP3 Nn’^ TO ^3 3ND0 ’30ty3nN3 3 p^330 3 pn3D n3S (10) NP3 JO 3 prP303 Nn33H b]l p3313 J'nJB'Ol J’0^31 P VN pBOPOl V P3JB01 (11) J’OJSOl J’S^’I J’D03 3 pDDPI pannoi Nnoia . . 3 poa Exterior ’BO P1033 ’33^ NBO’N 03^ p'03’01 TOlO^ p3’D’ pJ>mOt J^m J133n31 (12) VW (14) D1D3 NOO’31 PP^D p33B> NBO’N 03 D’J/1 '333 ni033 ’BOip (13) rpoB3 NJ3n3 (15) NJtON nitron NnB”3 Nmi^ T^y n’ono ~\&i bo 3yi D^iy i’N 33SN TO' Translation This the amulet of Ephra (2) bar Saborduch, wherein shall be (3) salvation for this Ephra b. S. and also (4) for this Bahmanduch bath Sama, that there be for them (5) salvation, namely for this Ephra b. S. and for this Bahmanduch b. 5 . (6) Amen, Amen, Selah. This is an amulet against the Liliths that haunt the house of (7) this Ephra b. S. and this Bahmanduch b. S. (8) I adjure you, all ( 117 ) 118 UNIVERSITY MUSEUM. BABYEONIAN SECTION. species of Liliths in respect to your posterity, which is begotten by Demons (9) and Liliths to the children of light who go astray: Woe, who rebel and transgress against the proscription of their 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 (11) and break and confuse and hobble and dissolve (the body) like water; woe, ....; and where you stand, (12) and where you stand (sic) fearful and affrighted are ye, bound to my ban, — who appear to mankind, to men in the likeness of women (13) and to women in the likeness of men, and with mankind they lie by night and by day. With the formula, TWM (14) 5 ‘S GS GSK, have I written against thee, evil Lilith, whatsoever name be thine. We (15) have written. And his name shall save thee, Ephra, forever and ever. Commentary A phylactery in the name of a man and wife for protection against the liliths and their broods which haunt the home. The same couple are the subjects of the charm in No. 13, in which the woman invokes the love of her husband and the blessing of children. For the general magical details I refer in this and the following texts to the Introduction. 1. max: in No. 13 written with both n- and X-. The name may be Jewish or Persian, (1) hypocoristic from Dnax, or (2) a hypocoristic reduction from one of the numerous names in Fra-; see Justi, Iranisches Namcnbuch, 101 fif. ; for the prothetic vowel, cf. ibid. 6. The Persian name of the mother by no means determines the race of the family. IHiX’ = “Sapor’s-daughter” not instanced in Justi; duck for ducht ; see above, p. 104, n. 6. 2. unn = vrn, 1 . 4; both forms in the Rabbinic. 3. ; 1 DTi : unless a scribal error, a unique adverbial development of the preposition, “and withal,” = simul ac, or b/iov mi, e. g. Dieterich, Abraxas, 14 7. 4. TrODra: see Justi, p. 374 f. ; also in Pognon B. NOD: in No. 13 also ’XOD. A frequent Jewish name; see Heilpren, nnnn no ( Seder lia-Doroth), ed. Maskileison, Warsaw, 1883, ii, 296 f. The two forms are hypocoristic; see Noldeke, art. “Names,” Enc. Bib. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 119 § 50 f., Lidzbarski, Bphemeris ii, 7 ft., 13 ft'. (For the early form and history of these terminations, cf. the results of Ranke, Early Babylonian Personal Names, 7 ft.). The full name was K'ED, “blind,” occurring in Jewish and Syriac. It occurs as a feminine name (as here) in Asseman’s Catalogue, cited by Payne-Smith, Thesaurus syriacus, col. 2655. 6. : pi., also . The liliths are the only named objects of exorcism, but masc. ppls., etc. are found in 1. 10 ft., probably by technical phraseology. rm : F N33 ; cf. Pcsah. mb: ’fin THD ’31 : “those which haunt caper- berries are spirits. pr6rP3: the pronominal suffix expressed with the intrusion of cf. in the Assouan papyri of Sayce and Cowley, , ^N33l V33 (F, 9)- 8. [Dl] C’3 : if a correct restoration, the charm would obviate the demoniac procreation described. 9. “Sons of light”: XTO is primarily fire and the term would indicate the angels, expressive of the legend that the angels emanate like sparks (cf. '33 , Job 5: 7) from the dinar, the stream of fire under God’s throne, Hag. 14a, and other reft, in Eisenmenger, ii, 371 ft. Cf. “the hosts of fire in the sphere,” 8: 13. In 16: 7 the demons are “sons of darkness.” But as the reference is to demoniac unions with human flesh, the expression appears to be transferred to mankind. It is then parallel to “sons of light,” a name given in the Mandaic religion to the Uthras, Brandt, Maud. Rel., 30, 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, Enoch 38-39, cf. the viol xja’tya xpjp’ ui (5) psi> xje’j xntrp ’E ppeei rrnn’XEi ’xnpr pe xe’xe ix xde’PJ pe pjiex mx ’P’P’e rprpE nyj’x ^eei p’J’J’PEI pexdp trrvi’ isyi xpib pa-pin by njn’xp xnapn-xi xnpini xnaty pEpy xjrpna (6) xnanj pe xjiex mx xj^rx (7) ipp steed^ ipa’D xpiay ^yi dipd by) xmn xn^EEaE ivpei. ’P’y’E priE rpyaai n^tx xn'jpn nam ’am np bat PPSPB IPEPI pPPD ipP'D palp XDEpiJ XnpnD'El ipEflE’E xnam 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 is in him who created heaven and earth. I have come and I have smitten (3) the evil Fiends and the malignant Adversaries. I have said to them that if at all you sin against Abuna bar Geribta and against Ibba bar Zawithai, I will lay a spell upon you, the spell (4) of the Sea and the spell of the monster Leviathan. (I say) that if at all you sin against Abuna b. G., and against his wife and his sons, I will bend the bow against you (5) and stretch the bow-string at you. Again, whereinsoever you sin against the house of Pabak and against his property and all the people of his house, in my own right I Abuna bar Geribta — or against Ibba bar Zawithai — (6) will bring down upon you the curse and the proscription and the ban which fell upon Mount Herrnon 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 ) UNIVERSITY MUSEUM. BABYLONIAN SECTION. 3 22 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 in the other’s behalf. An almost exact replica of the terms of the charm is found in the first part of No. 27. The two men named appear in No. 3, where Pabak’s household is the subject of exorcism. 1. Din: apparently a formal term of introduction; cf. 26: 3. It generally connects the several members of an incantation series. Cf. the “and” introducing the mortuary charm published by me in JAOS, 1911, 273. It may be correlative to Din in 1 . 5. pDN3 : the Persian Papak, Justi, p. 241 ; cf. Arabic Babek, Greek napPem- The name occurs in late Babylonian, Hilprecht and Clay, BE, ix, 68. 'NrPDlD: Syriac NTVBID is a water-flask with a small mouth. For the character of the name, cf. Hebrew piDpD, Xovfcc, Eu. 8: 39 = NTlD “wine-pitcher,” etc. For the hypocoristic termination in 'X — , see to 1:4. It is parallel in meaning and form to rvpDpD, N eh. 11 : 17. NY'VJ = NnvsJ, 27: 3. Comparing the Rabbinic p, “a shining spark,” and “white earth, gypsum,” and }*nj, “polish.” I understand this word in the sense of “polished armor.” xnn nmp = tom TiOlp hSd, 27: 4; the parallel marks the gradual obscuration of magical formulas. Fire is the potent element against witches and demons, as the ancient means for destroying their arts. In Babylonia the fire-god Gibil was the chief god of exorcism in such magic, Tallquist, p. 25 ff. ; for other examples in Semitic magic, see Thompson, Semitic Magic in Index. Iron, like the other metals, and excelling them, is a potent 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) ; Tosephus’ exorcist used an iron ring. For the western world, see Pauly- Wissowa, Rcal-Encyc., i, 50. 2. N'DT I supply from the parallel inscription. After it appear traces of bl, which letters are repeated to make the following word; a fault in the bowl required the rewriting of the characters. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 123 NDEntn the garment of a potent being carried with it his powers. ' Compare the assertion by the magician in the charm noted to 1. i, in which he professes to be clad with the magical paraphernalia of Moses, Aaron, David, Solomon, etc., and see above, § 9. There is also to be recalled the magical garment of Marduk in the fourth of the Seven Tablets of Creation, while the magical robe which renders the wearer invisible is common property of folklore. NSbtom fcozn XDOIX. NDD"iN is found in the parallel bowl No. 27 (along with the rest of this phrase) ; in 19: 7; in 25: 4 jnDD’D xdd[~in]; in 11:7 in the spelling D'CnK; and in 7 : 8, D’DT'N = Myhrman, 1 . 4, D’DTTi. The forms give the clue; D’EHN is one of the Syriac spellings for the Greek 'E pfirjc, e. g. Peshitto to Acts 14: 12; D’Din also occurs in Syriac. NDOltf is then the 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- inating study 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 agent of human illumination — in a word the Logos of the Egyptian religion. This mystical function of Hermes-Thot is evidenced, e. g., by a passage in Justin Martyr '. ei yeyevrjo&cu e k 1 9eov ?<.eyo/j£v Aoyov dcoi, ko'ivov tovto egtu vfj.lv rol g rov 'Bpfiijv X 6 yov tov Txapa deov ayyelTinbv Xiyovaiv ( Apol . i, 22 ; Migne, Patrol, gr., vi, 57 -)- This figure was also adopted in the syncretistic mysticism of the farther East, as the expressions cited from our bowls show. He is the word tfbtao (= 19: 7), 1 and the Metatron, that mysterious inter- mediate agency between God and his creation in Jewish Gnosticism (cf. § 13). But this Hermetic theology was not mediated to the Orient through 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 collected the evidence for the survival in that region of the Greek religious philosophies, 8 and Reitzenstein has now trenchantly pointed 1 The ’’Epfiijc Myiog or 16yiov : Reitzenstein, op. cit., 43; Abt, Apologie des Apuleius, 1 18. 1 In his Die Ssabier nnd der Ssabismus, 1856. See now Dozy and de Goeje, 124 UNIVERSITY MUSEUM. BABYLONIAN SECTION. out (p. 1 66 ff.) the essential Hermetic quality of this last remnant of the old pagan philosophy. The magic of the Euphrates valley has caught up probably from Harran the figure of Hermes and easily identified it with the Jewish Metratron, the biblical Enoch, etc. 3 Hermes was the equivalent of the Babylonian Nebo, and a passage in the Mandaic Ginza throws light upon the expression, “clad with the clothing of Armasa” ; in the Ginza we have a tradition that the angels invested Nebo with a dress of fire. 4 The nSSdo of our text is then a proper epithet of NDD1N. What is meant by the preceding epithet N'm ? It occurs in the parallel text, and also in Stiibe’s text, 1 . 5, thus: mm jncD'O. I suggest that mm (srm) means “who-is-in-Yah,” an ancient mystical expression for the Logos; cf. the Johannine npk tvv &eov, and the description of the Son as “in the bosom of his Father,” and, “I am in the Father and the Father in me.” Compare also 7: 8, lira in\ and note. 3. ’TOO (cf. 4: 4), reminiscent of the biblical 'D 3 Dp , for which see Joel, i, 100. NJUN: a name of two Amoras. NronJ: “scabby”; cf. Gareb, 2 Sci. 23: 38, and the Palmyrene xmu, de Vogue, Syrie centralc, no. 141 ; also the Arabic Juraib, Jarba. ntn: the same name in Seder ha-Doroth, ii, 45. The form is shortened from Abba , see Lidzbarski, Ephemeris, ii, 8. \xmr : so the probable reading of the name here and below. It is hypocoristic from NTl’U , “corner” ; cf. the biblical name Ribka = Aram. Npm, “stall.” Is there here a pious allusion to the daughters of Israel as polished corners (nviT) of the temple, Ps. 144: 12? : the verb is found in the Aramaic only in the Syriac, and but rarely, and in the bowls occurs only here. N ouveaux documents pour l’ etude de la religion des Harraniens, in the Actes of the 6th International Congress of Orientalists, II, 1, 281. 3 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. bearing the name of Idris = Enoch. For this Enoch-theosophy see Joel, Aberglaube, ii, 16, 19. 4 Ginza, R, p. 54, ed. Petermann; see Brandt, Mand'disclie Schriften, 89. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 125 01 XOT X2K”X : the spell on the sea and Leviathan was mightiest in magical history, for it was the first great act of “white magic” ; cf. the Marduk legend. A 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. Jer. 5 : 22, Ps. 104: 6 ff., Job 38: 8 ff. The subjection of the abyss is a frequent magical allusion in the papyri, e. g. the Great Magical Papyrus of Paris, 1 . 3062 ff. (Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258). The sealing of Tehom is referred to in Targ. Jon. Bx. 28: 30. 4. intonnn . the scribe began to write the perfect, passed into the imperfect (which we should expect here) with the second letter and re- turned to the perfect termination ; he amended his mistake by rewriting the word. In general the scribes aimed at carefulness. A word so corrected is sometimes deleted with a line. iTnrvX: for the various forms, see Glossary, v. xnnJ’X. rvJ 33 : a Mandaic and also Targumic idiom for Tim, Noldeke, Mand. Gram., § 144. 01 xnt?p ’ 3 : ’3 a form of -3 found in Targums and Talmud (also in the Palestinian charm cited to 1 . 1). The terms are reminiscent of Marduk’s slaying of Tiamat in the Babylonian creation legend: “Marduk made ready bows .... The bow and the quiver he hung at his side” ; cf. the praise of Marduk’s bow in the fifth tablet (King, Seven Tablets of Creation, ii, 63, 83, and fragment cited, p. 207) ; also numerous biblical parallels: Hab. 3 : 9, cf. v. 11 ; Ps. 7: 12-14; Dt. 32: 41 (where Gressmann, Isr.-jiid. Bschatologie, 78, would read for As in 1. 1 with the clothing of Deity, so here with his magical arms the magician declares himself invested. 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 the Manic’naean texts discovered in Chinese Turkestan, in which the conjurer shoots with his bow and arrow at the demon, who falls dead; Sitzungsberichte of the Berlin Academy, 1908, 401. XJ 3 T : participial form from 333 ; the Peal is unique. 5. 3 in : the other part of the mutual charm now begins. The contrast is further expressed by 'TT 3 , “on my part.” 126 UNIVERSITY MUSEUM. BABYLONIAN SECTION. NTX3 IN: this name was omitted in its proper place and is now inserted. 6. KHDiriN: for the prosthetic x see Noldeke, Mand. Gram., § 24. JIDTn a reminiscence of the myth of the confederation of the fallen angels upon Hermon (n. b. R am) ; see Enoch 6: 5 f. : “they named the mount Hermon, because they had sworn and bound themselves by curses upon it’’; also 14: 7 ff. Philo of Byblus also connects the Titans with the Lebanons and other mountains of Syria : “These begat sons of greatest size and superiority, whose names were given to the mountains which they occupied, so that some of them are called Kassion and Libanos and Anti- libanos and Brathu.” 5 * * And Hilary of Poitiers adds something to our knowledge of the myth : “Hermon is a mountain in Phoenicia, the interpre- tation of whose name is anathema. Moreover it is the tradition — from whose book it comes I know not, — that the angels lusting after the daughters of men, when they descended from heaven, assembled on this very high mountain.” 8 Cf. the anointing of Nebo by the evil gods in the Mandaic mythology, Brandt, Mand. Rel., 126 f. 7. pno nTD: construct of accumulation. HS31D ns*l : “camping in camps.” 121 is very rare in Hebrew and Aramaic, but is frequent in Assyrian, where among several meanings it is found in this sense (cf. the biblical place-name Q’TS'l). TDhJD occurs in a MS. cited by Rabbinowicz to Mcgilla 10b: '3HN bf? 1T21D IT 3, where ‘ft = Hebrew nrxT The variant in 27: n, na*i» nsTD , parallel to 'D nTD, is probably the correct form. The allusion to the serried battalions of the demons is epical, perhaps of mythological origin. 5 Eusebius, Praep. Ev. i, 10: 7; text in C. Muller, Fragm, hist, graec, iii, 566. 0 Hilary to Ps. 132: 3, see Corpus script, eccles, latin., xxii, 689. ' So on Jastrow’s authority, Dictionary of the Targumim, the Talmud, etc., 1476, but I do not find the reference. No. 3 (CBS 2963) xnonni’ xnnty xonm xm xpd’x ppn taro ’onpp xan x’dx xnxiox no pocya xtya xjodi xtya xnn mmo pmn'i mn pinpanin pa 'ms (2) pnnn n'rai n!>ya nii”o xnmxi mnmx m^o xpaa (3) ^opp xpan nnax pays* npmap "yiatyxi p^xna i»ix idix X’Wai xaam timo’x poi pmax pa pn’>i pm mnmx nnx nr^o pippopin pa 'ms pin m ^napm xin -fry xnyatya (4) nn pmm m inap’n xin (5) ni>ya 'ms mi”a 'ms na nnx m inap’n x^n xaan xin x^'in *6 ainyin pp Kan pa tmi> pm pai twi> mxn pa pnnm Dya non nrntnr op? Pan (6) pan pan yaoyaoya pdp pdp pop yryryrp matya iosy rp ioty pd jnpD pd po pDpD xmrp’ xntyx pa mnan nan inox pp pan ^np iTn’ yoty par (7) mmo ^ ['] m xmo px^an xap xaty xin ppn [p’lptyn innn? pinropin pa nnpx ppnp n'cxpp tar ppiopp pa yi>amai pny Tini> pnni iwi> mxn pnnm i>a (8) pal pmm ^a tor nana na mnmx nnx pa jvpD xnp’p’ xntyx pa mnan nan lpdx pp pdpd jdpd oitya }ax tytyaia i»np mm yoty (9) par mna 5»m xmo pxi>ap xap xaty [xin ppn] xoty pnna no xntyn px xma pnnp. manp poi ’manp po yi>amai pny mnmx nnx nnp poi pin[pamn Pa nppx onp pa] [mn]a i”mn xan nnDx oityai tax tytyaia pni> jinni jini> mxn pan pja dpp poi (10) nans na xa[n xaty xin ppn] pd pope jdpd xnp’p'' xntyx pa mnan nan nan pa ppiopp pa yi’amoi pny’ i>’nn (11) n'n’ yoty nai mno i”nn xmo px^an nnx (12) pp xtya xnp plan pnyi inmn xap xaty ppn Ditya xntyn px naxjty tytyaia pni’ pnni imi> mxn pan pm i>a onp poi nana na mnmx nr xi>n] D^tyinm p’man pa mm pytn toon pa mm pyn iodp i>x mm poxp [tax tax tyx’D in»na nix Translation In thy name, O Lord of salvations, the great Saviour of love. Designated is this spell and mystery and strong seal for the sealing of the household of this ( 2 ) Ardoi bar Hormizduch, that from him may depart and remove the evil Demon and the evil Satan, who is called SP‘SK, ( 127 ) 128 UNIVERSITY MUSEUM. BABYLONIAN SECTION. the Mighty Destroyer, who kills (3) a man from the side of his wife and a woman from the side of her husband, and sons and daughters from their father and from their mother, — by day and by night omo, 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 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'SFSF, TMR, TMR, (6) TMR, NKT, ZHZHZH, HSR, P‘S, TMR, KK, ’STW, YWPT, YWPTYH, from the burning fire, SKSYN, SYN, SYN, SKYWN ; SK, his name KS his name. This is the great name before which the angel of death is afraid, (7) and when he hears it, frightened he flees and is swallowed up before it and (just so) before this Ardoi b. IT. shall he fear and flee [and from] Ahath his wife, bath P., and from all their sons and from (8) all their daughters, whether those they have or those they shall have. PWTSS, Amen. In the name of KK, ’STW, YWPT, YWPTYH, from the burning fire, SKSN, SKSYN, SKYWN, [This is] the great name before which the angel of death is afraid and when (9) he hears it, frightened he flees and is swallowed up before it and before this household. Moreover now in this great name of which is afraid [the angel of death, etc. — he shall flee from Ardoi b. H.] and from Ahath his wife b. P., (10) and from sons and daughters, those they have and those they shall have. PWTSS, Amen. In the name of ’STW, YWPT, etc. [This is the great name] before which the angel of death is afraid, and when he hears it (11) frightened he flees and is swallowed up ; so moreover now on the authority of this great name shall fear and flee and go forth the evil Demon (from Ardoi, etc.).- PWTSS. According as it is said: “And Yhwil said to Satan: Yhwil rebuke thee, Satan; Yhwh rebuke thee, who chooses Jerusalem. [Is not this a brand plucked from the burning? Amen. Amen.]” Commentary A charm for a man and his family against a murderous spirit. The charm consists in magical syllables constituting “this great name” and the formula is repeated four times ; see p. 65. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 129 i. 'ID: construct = Syr. X~iO. 01 XHX1DX OO: a frequent epithet in these bowls of the deity invoked, along with 'Dnn X3"t N'DX, e. g. 7: 1. Cf. the frequent invocation in Pognon’s bowls: X'DXEH X'DX nxJX, X’DX nxJX Nnxcti'O, etc. The theme HDX is equivalent to in the New Testament and Latin salus, German Heil, for which modern English offers no syno- nym, the good old word “health” having been specialized. The word implies a remedy against evil spirits and black magic. It is also used concretely, of the phylactery, “this 'X”, Wohls. 2426: 1. The epithets here used are interesting as being probably one of the few survivals in these inscriptions of the ancient Babylonian theological terminology ; there we 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, 1 Ea is a-si-e . 2 * 4 Arid the exact equivalent of X31 X'DX is found as an epithet of Gula, the consort of Ninib : asugallatu beltu rabitu, “Great Healer, Mighty Mistress” ; and of Bau, who became identified with Gula, e. g. asitu gallatul Ninib was domiciled at Nippur and these epithets of his consort may have been particularly Nippurian, and so have survived in the bowls coming from that locality. I have not been able to discover the parallel masculine epithet for Ninib. 5 This invocation is doubtless pagan, being distinct from the numerous biblical epithets expressive of the love and power of God. It is never associated with the Jewish Divine Name. is a common epithet of the Greek gods, Zeus, Apollo, Asklepios, Hermes, and is an epithet of the Deity in the N. T., e. g. I Tim. 1:1. Cf. also the Phoenician XS“itt b]} 2 , CIS, i, no. 379, and Ex. 15: 26, 7xs~i mir '3X. Also n. b. the common epithets for 1 La magie ass., Fossey, 323, 365, 369; n. b. his title remenu. 2 This reference I have not been able to verify. 8 III R, 41, col. 2: 29; Delitzsch, Hwb., 197a; Schrader, KB, iv, 78. 4 R. C. Thompson, PSBA, 1908, 63. 6 Radau (BE xvii, pt. 1, p. ix) endeavors to find the same title for Ninib in his explanation of the Aramaic rendering of nin-ib, ntt’UN (see Clay, JAOS xxviii, 1907, 135, and Montgomery, ibid., xxix, 204). He interprets it as = en-usati, “lord of help,” our very title (cf. Delitzsch, Beitrdge z. Ass. i, 219, for equivalence of AZU with asii), and with the same root. The interpretation would be very agreeable to me in view of the above remarks, but Radau omits to explain the Aramaic rendering of s (or s) by t? when the Aramaic has the root NDR, while Clay’s explanation appears to me the more satisfactory. 130 UNIVERSITY MUSEUM. BABYLONIAN SECTION. the love of God (V oni) in the O. T. and Koran, also in the Palmyrene texts. 6 Pradel has collected in his Griech. u. siidital. Gcbete, 42 f., a number of the epithets denoting the healing and merciful character of God; he is there la-pb<; 1 j)vx&v, LTief/fiuv, etc. Ol |DTO: a standing introductory formula in these bowls (with ND 2 , etc.), jot, Pael, appears to be used in the sense in which the Peshitto has it as the rendering of the Hebrew tr'Hpn, “sanctify,” e. g. Josh. 7: 13, Jer. 12: 3. Cf. the religious connotation of the parallel root — ny . For Nnonn as a pa“al formation see Noldeke, Mand. Gram., 121. Cf. the Mandaic forms and formula cited by Lidzbarski, Eph. i, 96, n. 1 : xmxtDNJi xntNixn xnDxnsn. The “charm, mystery, seal,” are identical, and refer to the Great Name of the incantation. For the identity of name and seal, see Heitmiiller, “Im Namen Jesu,” 143, 150, etc. 2. 'mi!: hypocoristicon in -oi, abundant, with variants in -di and t, in these texts (see Noldeke, Persische Studien, in Sitzungsberichte, phil.-hist. Class, of the Vienna Academy, 1888, p. 387.). The name is formed from one of the numerous Persian names in ard- or art-; it occurs in Myhrman’s text, see his note, p. 349. pnrtmn: a frequent Persian name see Justi, p. 10. nr , or nr = yr, from yir or yyr; but as nr, from nnr (found in Heb., Ex. 28: 28, cf. the Aramaic nit), seethe forms Jimr, 10:6, ]inr, 12: 10, xnrNnx, Pognon, B. nr, 31: 3. “Demon, Satan, Destroyer,” all epithets of the one demon ; cf. above pp. 38, 68. poysv : with reversal of the alphabetic order of the first four letters — to indicate the bouleversement of the demon? xn2J nnaN : abbdda gabbara, abbad not otherwise found; for the forma- tion cf. Noldeke, Syr. Gram., § 115. Notice that the Hebrew and Greek Abaddcn is represented in Rev. by b aivolMuv , as though the original was a noun of agent, not an abstract. The epithet = mnyDn “|N?Dn, 2 Sa. 24: 16, n'nccn, Ex. 12: 23, the Samaritan etc. 3. pnr: for the vocalization of the conjunction cf. NPT1, 14: 6; 6 Baethgen, Beitrage, 82 f., Lidzbarski, Handbuch, 153. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 131 ravibK'7'1, 14: 7, etc. The conjunction is also similarly pointed in Targum Onkelos, Dt. 14: 3 7 (ed. Berliner), see Berliner’s note, ii, 140. prro’N: the half-vowel after to is indicated, as in Mandaic. qSxnto ICON ltDlX : thus the uncanny stealthy movements of the demon are expressed. 4. nnx: probably the first element in such a name as rraxinnx, “sister of her father,” cf. 'Uinx , “brother of his father,” a frequent name in the Talmud. Cf. biblical oxnx, and the Babylonian Ahatbu, Ahatsuna, Ahat-immisu, etc. (Tallquist, Nenbabylonisches Namcnbucli, 3), and similar names in the Glossary. WB: hypocoristic of Persian Farruchan, Justi, p. 94 ff. 5. pm = hawen, cf. |n», |D"i , 6: 4, pi. ppl. with future sense, as common in Syriac. p“i: appears only in this phrase, so 16: 13, 19: 20, is archaic and seldom in Talmud ; for the p'ronouns see end of Glossary C. 6. “From the burning fire,” i. e. of hell. For the threatening of demons with pangs of hellfire, see Pradel, 21, 1 . 11 ff. ; for the threatening of demons in general cf. the Paris Magical Papyrus, 1 . 1227 ff. (ed. Wessely), and see in general Tambornino, Dc ant. daemonismo, 78. — The angel of death appears in Schw. F. The charm of which he is afraid is a potiori more fearful to the demon. 7. p’Tjr 1 : for the second 11 representing the scwd, cf. the Sabbioneta text of Targum Onkelos, ed. Berliner, to Ex. 21 : 13, Num. 35: 26. For u in birrr , see Ndldeke, Mand. Gram., 219. N. B. the two prepositional forms VntOXTp and iTD“!p along side of each other, the latter attributed to the “Palestinian” dialect by Dalman, Gram. d. jud.-pal. Aramdisch, 181. The Great Name, or True Name, at which devils and all things created tremble and flee away, is a common thesis in the Greek magic : Wessely, xlii, 7 65, ad infra : the God of Israel whom the heavens bless and (the oceans?) fear and every devil trembles; Dieterich, Abraxas, 140, 1 . 55 ff : the name at which trembles the Gehenna of fire and every mountain trembles; Wiinsch, Antike Fluchtafeln, no. 4, 1 . 44 (with editor’s notes), and no. 5, 8 “Neue griech. Zauberpapyri” in Denkschriften of the Vienna Academy, phil.- hi st. Class, xlii, 2: his earlier publication in vol. xxxvi is cited as “xxxvi.” 132 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 1 . 21. It is not necessarily a Jewish phrase, Wessely, xxxvi, 50, 1 . 244 ff : “This is the primitive ( TTpurevov) name of Typhon at which trembles earth, deep, hell, heaven,” etc. Cf. Heitmiiller, pp. 148, 231, for citations from the Fathers, and Pradel, p. 40 f., for Greek magic. Dieterich regards this trembling before the Name as of Orphic origin, p. 141. The bowl CBS 16093 is almost identical in text with this one, and bears the same design. It is about two-thirds as long. Its clients are the couple named in Nos. 32 and 35. Also another bowl (unnumbered) is practically the same as the present text, but shorter, with the same design also made out for the clients of Nos. 32 and 35. No. 4 (CBS 2923) xntynK njtott 'JT’t ppon xntyT Tim iri pcynp ppn^d ndpi’D ppipt rmr (2) jins iia kppd pmcprim pnmDx ptdn pnmDX pmtj’Ts K'!»5t K^l PPDT mJPN ^>33 PIT piTDl N^l '■KITET P3 P3XS3 PIT ptOri’Pl >6 KJPDK 3in NP'Pty [NOnnDl] NPD’fcO p3i> NJPDNP ^IDT NEOT (3) t6l NCJ”3 KP1D’N3 P3^ &UPDX (4) 3in 'tP3 'IPX “TlTH PIT ’P’DNP NP’ID’IT |13^ I'E^lbo P^y ppm p3313 PIT IPDflNP NP1D[’X3 [T^] NJPDN 3 UP NP'PtDI T) xb ppm’xpp soppsp Tpp Nny^ pjn kjtp (5) K3p nop py pcwiin ’tyj'K ^33 pPI3 p^3DJ i6 ^DSNl «n3TJ P3 KJ13N3 [1P!3 PDnTl . . . PITT D[nnO ’]DinnP blti’ID NOOT K'^3 *b 'Nri'ET P3 (6) P3N3P PPDT pn« (7) n3DJ n^’Kjypi rntopj my3P nix iptppix xbtip X3P xpisjp tptq nnn ’xn'Dis pn P3xsp nnnm xrDTi pn xjtxp nnra Translation Covers to hold in sacred Angels and all evil Spirits and the tongue of impious Amulet-spirits. Now 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 his wicked brothers. Again I charm you with an evil and galling seal. Again, (4) I charm you with the seal with which were charmed the Seven Stars and the Twelve Signs of the Zodiac unto the great day (5) of judgment, and to the great hour of the redemption of your heads : you shall not . . . , nor sin against them, against Abuna bar Geribta, and none shall at all do folly against them, namely the people of the household of Pabak (6) b. K., neither by night nor by day, because well sealed is his house and well armed, and with a great wall of ( 133 ) 134 UNIVERSITY MUSEUM. BABYLONIAN SECTION. bronze have 1 surrounded it. I , what I desire I grasp, and what I ask I take. (7) You are in the place of Abuna b. G. and in the place of Pabak b. K. Commentary A general charm against all evil spirits, made out for the Pabak of No. 3. The introductory lines are of interest as they definitely settle the use of these bowls (§8). The design represents the sorcerer waving his bough, see p. 55. 1. ’So'D : 'D is to be identified with the plural of the Syriac m e tcill e tha, m e talle, or matt e lc / the , probably represents the pronunciation mctt c le. The second word is the infinitive of So, “contain,” whose original meaning is retained in the Hebrew, even in the sense of holding in with force, e. g. Jcr. 6: 11, over against the later meaning of “measure.” pc’Hp pxbo : See p. 79; also cf. Nnxcrnxp xnoin, Ginza, ed. Peter- mann, p. 231, 1 . 10, and the Mandaic XKHlpl xnn. Tini: the first letter was written by inadvertence. xrrJTT ’iTT : case of dittography. xn'j’nx: for the prosthetic x. cf. Noldeke, Maud. Gram-, § 32. 3. 01 rra 'TDXt: we find here the idiom of the active use of the passive participle, as in Neo-Syriac; see Noldeke, Gram. d. neusyrischen Sprache, §§ 103, 143. An approximate use of this participle in verbs mean- ing “to carry,” etc., and also with 1DX is found in classical Syriac (Noldeke, Syr. Gram., § 280). But in these instances the participle is middle voice in meaning; thus X?'?3 VDX 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. Tonx : this spelling is found in a passage from the lexicon of Karmsedinoi, quoted by Payne-Smith, col. 266, v. DlOD ,- i3 , D3X. unx : “his brother” and “his brothers” have the same spelling, differ- ing as -Cihi and ohi; the forms in -id, oi are Mandaic, and also Palestinian. There is reminiscence here of a cycle of personal legends concerning Enoch which have been preserved only in the Arabic, see Weil, Biblische 1 See Noldeke, Syr. Gram., § 59. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 135 Legenden der Musselmdnner, p. 62, a compilation from manuscript sources. 2 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 for his faith. 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 tradi- tions. 3 A spell laid by the wicked on a saint was a fortiori potent; see above, p. 64, for other apocryphal examples. For Enoch in incantations, cf. 19: 17. the word is written twice; in the first case the scribe emitted the X, then inserted it above the line, and on second thought rewrote the word correctly. It is the Syriac and Mandaic NDNlSxD. The first ' is unique; it is to be classed with the phenomena noticed by Noldeke, Maud. Gram., 223, where, e. g. -yun for -tin. TI2T n;w, NOV : cf. “the great day,” Hexaplaric Syriac to Is. 1 : 13, the New Testament “that day and that hour,” the Syrian Ephrem’s expression, “the hour of judgment” (ed. Lamy, iii, 583), and the Arabic “the hour.” For the feminine form TOl, see Noldeke, Aland. Gram., 145. In lines 4, 5, we 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 distinct developments in this mythology; in the polytheistic development the planets became highest deities. But in what we may call the monotheistic trend of thought, in which one of the gods, like Marduk became monarch, or, as in Israel’s faith Yahwe is the sole God, stress is laid upon the antithesis between the Creator-God and those celestial divinities. The present regulated orbits of the planets and the fixed positions of the zodiacal constellations signify that these beings, once autonomous, 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, according to Zimmern, KAT , 502, the eleven Helpers of Tiamat are the twelve signs of the zodiac, minus that of the Bull, the sign of Marduk 2 For the later Jewish Enoch literature see Jew. Enc. i, 676. 8 See Montgomery, The Samaritans, 224. 336 UNIVERSITY MUSEUM. BABYLONIAN SECTION. himself. This unfavorable attitude toward the celestial bodies is thus ancient. The monotheistic trend was native to the Hebrew theology, and in line with it we have the passage in Is. 24: 21 ft., according to which “the host of the height on high,” as well as the kings of the earth are punished, being bound in prison. For the later theology the Book of Enoch is a good witness; e. g. 18: 13 ff. : “I saw there seven stars as great burning mountains. When I inquired about it, the angel said: This is the place where heaven and earth are at end; this is a prison for the stars and the host of heaven. The stars which revolve over the fires are they which at the beginning of their origin transgressed the command of God for they did not come forth at their time. Then he became angry at them, and bound them for 10,000 years, till the time when their sin is accomplished” (cf. 21 : 6). The “spirits in prison” of 1 Pet. 3: 18 ff. is in line with the same notion, depending directly upon Is. 24: 21 ff., and we may compare the invidious use of “planets” in Jude 13, in the expression aoreptg * 1 avyrai 4 But our text also bears witness to another development of the myth. The “binding” of the Seven Stars and the zodiacal signs was for a fixed term. According to the passage quoted from Enoch, it was for 10,000 years. In the Isaianic passage, a term is fixed : “after many days shall they be visited.” 5 In Peter the ancient myth is revived in the notion of Christ preaching to the spirits in prison. It is left somewhat obscure what shall take place when “they shall be visited,” or when “their sin is ac- complished” (with Enoch). Exegetes differ over Tips'* in Isaiah, whether the verb is to be understand favorably (of a visitation for release) or un- favorably (of chastisement). Also the Petrine preaching to the spirits in prison is understood by commentators in equally opposite ways. In our text the term of “the great day” and “the great hour” is evidently to be one of release to the stars bound in prison. There appears to be applied here the idea of a universal Apokatastasis. Now for this notion of the redemption of the imprisoned celestial deities we have a basis in Babylonian * See Bousset, Hauptprobleme der Gnosis, c. i, “Die Sieben.” In the Mandaic 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. 5 There is literal reference to this passage in No. 34: 6, — NJipiBB . There is possibility of confusion between NJpIlB and NjnpiB. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 137 mythology. In Tablet vii, 1 . 27 f. of the Epic of Creation (King, Seven Tablets of Creation), among the titles given to Marduk are: “Who had mercy upon the captive gods ; who removed the yoke from upon the gods his enemies.” And Pinches has now published a text (“Legend of Mero- dach,” in PSBA, 1908, 53 ff.) which is a late supplement to that epic, and apparently continues the theme of the release of the captive gods : “He (Marduk) goes down to the prison, he rises to approach the prison. He 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 our text is therefore in line with this Babylonian myth, and probably the passages from Isaiah and 1 Peter are also to be explained in consonance with it. This mythical trace probably descends from the Enoch literature. 5. Abuna is intruded awkwardly. — ■’bsDX for ’h^DX. 6. DTD nnr: the root nr (HfO, nt) is found elsewhere in these bowds, and also in those of Pognon and Lidzbarski (see Glossary C). It is used in parallelism with "iDX, etc., in preventive magic. The verb means in the Aramaic dialects “to arm.” But Pognon (B, 74) assumes for the noun xntXTXT the meaning “admonition,” and Lidzbarski ( Bph . i, 96, n.) the sense of “binding up” a letter, etc. But there is no necessity in depart- ing from the common meaning; it refers to the magical armament of persons and things with power to resist the forces of evil ; so a passage in the Ginza : “Arm yourselves with arms not of iron” (ed. Petermann, p. 25, 1 . 20). That is, it is the magical equipment of a person or charm against evil. Paul may have been making use of well-known magical language when he exhorted the Ephesians to “put on the panoply of God,” Bph. 6: 13. The following phrase, “a great wall of bronze,” is equally parabolic;, bronze possessed atropaic use in magic, like the other metals; cf. 15: 7, and see Pauly-Wissowa, i, 50; a Talmudic instance, Sabb., 66b. 01 D’yaT rox: our magician displayed the same assurance in No. 2. At least this confidence had its psychological effect on the client. mn3 Jinx : “hoist with their own petard” ! No. 5 (CBS 2952) ppnrpm jnrn dicjq p&yn^ I’tyn^i tnc’P n'DPi pc’nn 'a'nni ptdk n'[ON] np innx m 'atrip dp "pum uris ip insi rv . . rvirp pc ppp-vm xviji nan si noxi ’i’-n ’ tb> 8 pi xntr’P (sic) [>p ( 2 ) pnj’Q nrrni ' 3 ns nypcp pnn’DK n’jd cy-j’c j>pi pp’pn pipiyi pcrp ptmm Nnnpi Nnci[>i N^pi ni’p no pis ’pn rpp-nbtn rpcsr'p pcnn nyptrp (3) prpD’nm pno^ (elided np thp) rp notr’ntr ^nan non mtpp ip^y rpy[ptrx] . . jci KP’pn njdd ici xn^’P xj'y 10 ’pbop (4) dp -puro rm 'PtriP ip thp nin 1 ’p by (5) n^o ick jck pnp ns mrp p>itrp Q’Pin nom [>'Ptr’P Dnw’ci 5>x mrp posm ntrc tp mm 'p by nctr mm mara ns iym mn' 'p by tan’ (sic) nis nr «!>n D'W ’3 mmpn ip (6) nin’ -iyj' ;con ip mn' nyj’ ;cdh n^D JCK |CS P’SC ^¥1C Two lines on either side of figure in center. ni’D pas ics nSii’ nyns (7) n^D ics ics mrc ncs nos 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 the 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, and from . . . and from the many Satyrs in the road of Hamad, in the name of Yhwh, ’H, B’H. Amen, Amen, Selah. ( 5 ) “According ( 138 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 139 to the mouth of Yhwit they would encamp, and according to the mouth of Yhwii they would march; the observance of Yhwh they kept accord- ing to the mouth of Yhwh by Moses.” “And Yhwh said to Satan: Yhwh rebuke thee, Satan, Yhwh rebuke (6) thee who chose Jerusalem. Is not this a brand plucked from the fire?” Amen, Amen, Selah. Commentary A general incantation against evil spirits for a man and his two sisters. The latter half Hebraizes. 1 . The duplication of the ppls. is for intensity, “twice charmed.” error for p’tDp. — ptPTlb, the only instance of this verb in the bowl-texts. THS: cited by Payne Smith, col. 3246; cf. Farruchan and composites in farruch, Justi, p. 95 f. — UC-’lS ? 1HJ3N: Justi, pp. 228, 1. m : by heedlessness of construction; cf. 1. 3. nun: ntJ (also Talmudic) = nnr, see to 3 : 2. 2. 'hDN : the place of the term in the list shows that the charms were regarded as personal entities. Cf. above, p. 86. “Seven spells,” etc.; cf. the fever-remedy in Sabb. 66b, “7 twigs from 7 trees, 7 nails from 7 bridges,” etc., etc. For this magical number in the Talmud, see Blau, pp. 73, 86, who quotes the Jewish maxim pyUK’n Sd piran. 3. 01 : obscure, probably name of a genius; ' 3 N may indicate his paternal relation to another well-known genius. For n'E cf. 2 : 2. “The great Prince”: the technical title for Michael (see p. 97). It is to be observed that this bowl is peculiarly Jewish in theological form, while the following adjurations are in Hebrew. The double use of rrptrx intro- duces a mixed construction here. The verb generally is used of exorcism, with Sy of the object, — i^opd^u. But at the same time he adjures the great Prince, whom he addresses in the second person. All these terms denoting magical binding could be used indifferently of the good and evil genii. The angel is adjured in Hebrew, which according to belief was the only tongue the angels knew. 140 UNIVERSITY MUSEUM. BABYRONIAN SECTION. 4. “The hobgoblins in the way of Hamad, the many”; cf. the Rodwell- Halevy bowl in which a geographical location is given, “upon the road to Ilusi,” and Wohls. 2417, a demon who dwells in Samki. The reference is to the demons which beset some particular road. For the satyrs see p. 80. D’lin in the text is awkward. 5. Literal quotations from Num. 9: 23 (cf. 26: 1 f.). The applica- bility of this quotation lies in its triple use of the efficacious word IDE' (as above in 1 . 3). Hence the magical use of such Psalms as the 121st, I22d, the Aaronic Blessing, etc. Later Kabbalism, found in the theme the abbre- viation of ninn D'p’ra dhe\ see Schwab, Notices ct Extraits of the Paris National Library, xxxvi, 1 (1899), 2 88. 7. There is no evident sense in these words around the figure. nynN and IC’X are reminiscent of the interpretation of the Name, Ex. 3: 14; nbnb = “avaunt”?, HE’D = Moses. No. 6 (CBS 2916) xrprm nam^i xnty’n vrn^ (2) nDmch 'oddS’I 'h!>i mtyi> pr6 ptyriDP xdo’d nn nnx-n pnxn in pixi pncy pi in xi-opm (3) nan xrp^i ^rrpi , d , :6i laiu pn-i> lan’oi pnnQiDD’x by pmn prpmim (4) pp&yn pno’y pi!n mxn xoin uty ’mo aia pn^ ioty-OD (5) pm xtynm pS’Dpi jam jnai icn xmyi 'Jty pnbma (6) xm xntyi Tm pn^iD'a pm xrmi w pn^ipra pm tOD'nm xmxxi xm xm pppim naiDD’XD pr6 xmnm xunxi ’m’y pn^p’a pm yrisy p!>n dido pni> xjtmm pm xkooi pni:'« 5m (7) prrnjva p*vx prrby pw) xromn (8) dido ^mai patra xm dido pro ptyoD nyrxi xwn p^a xnmty dido nna xrPD”»n dido mcy a xrpyoi dido imna xrprp^n dido bomi 'nn io pdodj-pd pna y d>od (9) prom pdoo xrpyoty ora barnix prnrvn xbi xn^ai ^n’pi ’Dai xnapai nan xm^i xnann noim xncyo xi>i rrWn xa^na x^ b) (10) anxn na nnxivt anxn *u paxb pr6 pnaa p^apai xh pn^atyn xid’d^i pna’am xmoi’ paapm x!>i xaan xnrDo bin jai D^iy^i pa xar ja pn^ arm pni> (11) mxn praa’p ^aa ptiWoi xbi Dpaa oral xjo ’a navai xnx ’a xpaa ^apa xi> pra pimi aaa xdoo pan pa xai’ tai nan J>ixty yatya non anai (12) x’asy ^aaa n^p boo nDo: n^D jax tax oby^i 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 arch- ways, and lurk by their thresholds, and appear to them in one form and another, and that strike and cast down and kill. And this press (5) I press down upon them in 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 a spell for them in the thresholds of this their house, and I seal and bind them. Fastened up are their doors (7) and all their roof. ( 141 ) 142 UNIVERSITY MUSEUM. BABYLONIAN SECTION. And this press I press down upon them by means of these seven words, by which heaven and earth are charmed : in the name of the first, Gismin and Marbil; of the second, Gismin and Marbil; of the third, Marbil; of the fourth, Masbar; of the fifth, Morah; of the sixth, Ardibal; of the seventh Kibsin (presses), with which is repressed (9) with them are repressed all evil Spirits and impious Amulet spirits and Liliths male and female and Familiars and Counter-charms and Words, that they appear not to Adak b. H. and to i\hath b. H. (10) and to neither in dream by night nor in sleep by day, and that they approach neither their right side nor their left, and that they kill not their children, and that they have no power over their property, what they have (11) and what they shall have, from this day and forever. And whoever will transgress against this press and does not accept these rites, shall split asunder violently and burst in the midst, and the sound of him shall resound with the resonance of brass in the spheres of heaven, (12) and his abode shall be in the seventh (?) hell of the sea, from this day and forever. Amen, Amen, Selah. Commentary A charm in behalf of a couple (each with a mother of the same name) and their household ; the incantation consists in seven magical words, and concludes with a threat against any who destroy the bowl and ignore its ban. 1 . NL.*’n'2 : cf. 'bo'to .4:1, and see § 8. Cf. the verb, 1 . 5. N. B. similar use of K ’33 in Pesikta R. 16 (Jastrow, p. 611): the sacrifices are “presses because they press down the sins.” 2. ’D'J , also 12: 9, in both places before '^Tp. Out of several possibilities of interpretation I suggest that of O in the sense of “side” (cf. 34: 4), and then one who is familiar (Jastrow, s. v.), hence = the wdpefipoe or familiar spirit of the Greek magic; e. g. the oveiponop-oi and 5i -dpzfipoi jn Justin Martyr, Ap. i, 18, Eusebius, H. E., iv, 7: 9, occurring also in the magical papyri, Dieterich, Abraxas, 161, n. 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 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 143 Satan who is a “comrade” to an evil man, Kami, in the Koran (e. g. 41 : 24), see van Vloten, WZKM, vii, 182 ff., ND'J could be the Syriac word for marauding troop, an appropriate description for a demoniac species, but the meaning given above is more appropriate in the context. 3. pIN: cf. the Persian name Adaces, in Ammianus, see Justi, p. 2, and cf. Noldeke, Persische Studien, 417. •"irusn: cf. the Syriac name Hdthi, “my sister,” cited by Payne Smith, col. 1408, here with the Persian diminutive ending. Jin'nau : the Syriac N 31 J, “transverse beam,” hence probably door lintel, — so Payne-Smith, col. 670 ; radically the word refers to the arch of the doorway. For the abodes of the demons, see p. 76. IDT the same phrase in the Mandaic, Noldeke, Mand. Gram., § 216, 2. {»“), jno: cf. Mk. 9: 14 fif., Lh. 6: 4. 5. For the selection of a special day for the exorcism, see p. 55. 6. NJ'tX : unique form; btK is treated in some forms as though UK, and here metaplastically as NTK. NJian : the only occurrence in the bowls of this ancient magical term. — The root YiY is used here not in its Aramaic sense. prrra = pnnu, cf. 1. 4. 7. pmj'K: cf. Pesah. mb, ’U’K m, of the demons. 8. These magical words are wholly obscure; see § 11. 10. “Sleep by day”: cf. the special term in 7: 16. The midday siesta was perilous, especially for those in the fields ; in the Greek superstition this was the chosen time for attacks by the satyrs and fauns, whose place was taken in Jewish legend by the 'TIB BDp a demon representing sun- stroke, etc. See Griinbaum, ZDMG, xxxi, 251 f., and Roscher, Ephialtes. Magical protection at right and left hand is frequently referred to in Babylonian sorcery; e. g. the Utukki-series iii, 93 (Thompson, i, 1 1 ) ; or four deities surround the sorcerer, in front and back, at right and left, ibid., iii, 142; the Maklu- series, vi, 1 . 123 f. Cf. 13: 7. JltB^n : for the new vowel see Noldeke, Mand. Gram., § 25. 144 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 11. The penalty for infraction of the charm is bombastic enough! For the threatening of demons, see above, on 3 : 6. "D’J, NpS'O : Mandaizing spelling for "DW, ypD 3 ; also NUN = Ntiy. A dialectic formula may be used here. N. B. 3 of the preformative, Dr: from Syr. DOT, and v 3'3 is Syriac over against the Rabbinic and Mandaic forms. 12. “In the seventh hell” (with awkward use of the numeral) in contrast to the seventh heaven. For the seven hells, see Eisenmenger, ii, 302, 328 f. No. 7 (CBS 16007) This bowl is a replica to that published by Dr. Myhrman of Upssala (No. 16081), see above p. 20. The latter is more perfect than my text, in fact almost the only perfect one in the collection ; for this reason and also for the value of comparing the numerous variants I give the two texts in parallel, making such emendations as appear necessary in the first- published text, which amount chiefly to the proper grammatical distinction of yod and zvazv 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, a linear figure, the stem surmounted by a head capped, at the other end a pitchfork-like termination (the forked tail of the demon?), while four rays represent the limbs. On either side of the figure are three characters like the Greek 2, or looked at from the side like V, with which we may compare the &’s shuffled into Pognon’s texts, see p. 60. For convenience of refer- ence I give the same line-numbering to Myhrman’s text as to my own. In the commentary I make such few notes as are necessary on Dr. Myhrman’s ably edited text. 16007 xmDN no “pam Kj'm* 'ami sen sods* (2) i? ioa’nroi (3) suo’nm pirn ppj’J’pi rprpa rrt” 2 j Tl-mPN 13 (4) PSSTP 1 608 1 (Myhrman) Nnonn na -pem ssmsw ’»rrn ran moss (2) pa^ (3) soonm pa$ nnnss passnoi moss m (4) ”3 03 ^31 m3 pmsp pkpd n3 n^i3 prmm pm pm semi ss3“i swnrrn so*i «n!>sn npttm D1SS3V1 ’’S’mi (5) ^ss SHtJH mi ssonmi rm srtfsn nmam niSCSn PH31 (5) nan tmpn sop . . .v h’&j> ^3 pp2.p pimnt’i pynn H’s? ^3 ppsp pynpi pym HDim ssnssttm 'nm nnp phi (6) pin ? 3 i pnt? f> 3 i ssnmp p2’pn pltOD ^31 (6) ( 145 ) 146 UNIVERSITY A1USEUM. BABYLONIAN SECTION. rrua Si a pai mnmn pai nm'3 pa [pinni’]x “u nxmp pnnn “3 xao’nnai xao’nm pS xnxv am (7) imaaty’a nm rpmmpi n{'nn]i rntyea pmanrx [in (8) ixTrji Sx’2ni Sx’3’01 Sx’nai! D1B>3 xan sn]2 D’amxi naxSa Sx’oy Sxoy Xan 1P3X1 (9) [W'3 in’ D1K-3 xnxaa Tim xnaaa xan oanaxi m3 xnaaa nnxtna rnm x3[ana]i nm’J’pi (10) [ii'mn mnn] n’traa pnnn m3 xaa’nnoi pmnrx na nxmp liri'D xnnn nnn[m n]nm ntraa pan pan’ xSn \x:xa na ’pmx pana !mi (11) pr[’3 pm]n in ini ini xna3 ini xnnp ini xnpay ini ”trp nnnn ini ... 331 nym nai[n ini najna ini ’tma naD ’2’pn (12) ’p’TB i31 [xn’Jan’T pin jo pni xapmo 3n n’ n’nn fan xnn mionp ton paana n3 paana man n 5 o|>n] pma pyp ’ninn3 jai xa’ yr nn nnn rpnmm ixniro nan (13) n’Bia”[ai] nay x3 mnnaa iy tao’x nai xmra pan[’] xiaai pnn xrn xn ’ Di3i ’ a ’ t i ’trxnna ’ai mnn nn [xnnpji xnpjyi mm n[a]’pi maim xnxa’n ’mm (14) xnaiii nnx’jnn xumx ’33 ia jai xn’a pnn nin jo na pan pai» xao’nnai pai xanxv am (7) ’innxi nnnx ’isa^ai raaox na (8) ”j naasna n’ai n3i3 pnn xn’ai nna ixmn oitaai ixm’ai ixnaa citya xan xno D’onnai ixmyi nan maxi (9) ina in’ omn xnao ’nnn xanaaa nan oanaxi pai xanaaai xntna mnn xaianai pa! 5 xao’nnoi pa! 5 xannaai pnn xnm p!>’x ’innxi naa’ai ”3 (10) nin pni pan’ xin 331 ’!>3ao 331 ’im 3ai (11) n’ty ia xnaiii nana 3ai xniaaai xn’!”! 5 ”a>p mao 3ai xnpayi pa>’3 (12) pp’ta 3ai pn3 xapmana 3m m’ pan mionp pan paana na paana aitra p’yr pma mnnaai xa’ xyr xnm ran i’xn&ya nan (13) matyni nay x3 n’maa by tamx nai xmra nmi m’ty pan’ xiaai pnn xn xn xnpayi xnaiii xniaaai xn33i xnnanai n[anai] xnmpi J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 147 nriN'^i 'Wi rmN’jTKn 'Tty xpdni •’ ty 3 'p'TJD ^>31 'B”3 ’:ddi 'yiSI pt5>'3 pP'TD ^3 [l] fOI'ISR [K]n'n nicroi ndddi Kvp'ty midto xnmKi Nppj manm (15) tcaiyi ipisi ib’taa pjrj ^33i loi ^33i n^iD poi n'mn poi n'no po •pnr’K in in-pt’ pirn rinja 'XJK3 r>3 rpnmx inpc poi bD poi pnron poi pn'J3 poi pnTi’O ’cjo\x Kty'3 «5>N3n i in 3 p^rpn k!h (16) pnrp tiris'n ab) pnrp pjcy'n k!>i pn 3 porpn xh KD^'ra k!> pni> prnn'n t^i pn hop jo Noon Kmnco nJ>D }on [on t^yih Kjy3tyoi npoio myi ppno ^3i 'jodi 'yjai (14) ton 'on Nmn nion'3i NDom NXp'cy moT3 nnnNi xn3J nioi'31 (15) « 2 i[yi] ipisi lb'03 pJU ^331 ion ^331 to "J 'iDtyoi I'Ij'k 'Hpni pm pon'n Nty'3 K^3n J1H3 ti^3n'n nSji (16) (sic) pnnn'33 pnn’n n!>i n^'in pno^m rub pn^> prnn'n n5i pn Kop to Noon pnnptm n!>i P^D JON ion D^iy^i pynty po'pjn pm; py35^3i nnsnity 'nyoi “ion; d'dso nop toe -pno' i^y (17) penoo pjn't p^330 ^>3 pn3 n'V't^i pam p-pty i>3 pn3 bopoS NnNsnn pjoo n'l^n n^o ion ion tin'ony by 'om pn:i; Translation In thy name, O Lord of salvations, (2) the great Saviour of love. I bind to thee and seal (3) and counterseal to thee, the life, house and property of this Yezidad (4) bar Izdanduch; in the name 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 I bind to thee (Myhrman, to you) and seal and counterseal to thee (M. to you) the life and house and property and bedchamber of Yezidad (8) b. I., in the name of Gabriel and Michael and Raphael, and in the name of the angel ‘Asiel and Ermes (Hermes) the great Lord. [In 148 UNIVERSITY MUSEUM. BABYLONIAN SECTION. the name of Yahu-in-Yahu] (9) and the great Abbahu and the great Abrakas (Abraxas), the guardian of good spirits and destroyer of evil spirits, I guard to thee (M. to you) the life, house, dwelling (10) and property of this Yezidad b. I. And I seal to thee (M. to you) the life, house and dwelling of this Merduch bath Banai, that there sin not against you (M. them) all evil Arts (11) and all (magic) Circles and all Necklace-spirits and all Invocations and all Curses and all Losses and all . . . and all sore Maladies and all evil Satans and all Idol-spirits and all impious Amulet-spirits and all mighty Tormentors, (12) which under my own hand I banish from this house in the name of Pharnagin bar Pharnagin, before whom trembles the sea and behind whom tremble the mountains, in the name of HH, HH, and in the name of (13) Bar-mesteel, whose proscription is proscribed and none trespasses upon his ward. Lo, this mystery is for frustrating you. Mysteries, Arts, and enchanted Waters and Hair-spirits, Bowls and Knots and Vows and Necklace-spirits and Invocations and Curses ( 14) and evil Spirits and impious Amulet- spirits. And now, Demons and Demonesses and Lilis and Liliths and Plagues and evil Satans and all evil Tormentors, which appear — and all evil Injurers — in the likeness of vermin and reptile and in the likeness of beast and bird (15) and in the likeness of man and woman, and in every likeness and in all fashions : Desist and go forth from the house and from the dwelling and from the whole body of this Yezidad b. I. and from Merduch his wife b. B., and from their sons and their daughters and all 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 dream by night or in slumber by day, from this day and forever. Amen, Amen, Selah. And again I swear and adjure (17) thee: May the great Prince expel thee, he who breaks thy body and removes thy tribe. And by the seventy Men who hold seventy sickles, wherewith to kill all evil Demons and to destroy all impious Tormentors, — are they cast prostrate in troops and thrown on their beds. Amen, Amen, Selah, Halleluia. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 149 Commentary A charm made out for a man, his wife and household, against all manner of demons. A comparison of these bowls, each written by a facile scribe with a well formed ductus, throws light on the history of the transmission and development of our magical inscriptions. Myhrman’s text is shorter, in the other an appendix has also been added addressed against some particular but unnamed demon. The spelling in M. is more archaic, avoiding matres lectionis, the masc. pronom. suffix being represented by n alone, n is gener- ally used for final a, the antique form top'DJno is found (1. 6), as also the true reproduction of Hermes by n. Also my text is more confused in the arrangement of the exorcised powers, M. follows the historical order. Formally then M. appears to be the elder text, in comparison with which mine is more inflated. The most interesting point of difference is this : in M. the sealing is done “to you” throughout, but in my text “to thee” (1. 2, etc.). This plural has justly troubled Myhrman, and he suggests three possible explanations. But I believe the only explanation is that his text is polytheistic or rather a product of the common magic religion ; in expressing three 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 § n). 1 M’s text is then of eclectic religious character. My text abjures all such polytheism, but that it is secondary to the other is shown by comparing them in 11. 9 and io. M. retains its polytheistic plural; my text has clung to the form, but misunderstanding it has read 'D'S (i. e. 13^ = "ob = ") , and I suppose made it refer to the following fem- inine or to some feminine demon. For the same reason it reads, awkwardly, }133 in 1. io for the correct }ir6. Thus an eclectic text, or its original, in which the deities 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., vi, 31) law, XafSau ASuvaiog, E/lwa«)f ; the “angels” A Suvai, Baar/ijfi, I nu j Dieterich, Abraxas, 182, 1 . 12; also in Pradel’s Christian texts, Sabaoth and Adonai are found among angel-names (p. 4 7). 150 UNIVERSITY MUSEUM. BABYLONIAN SECTION. text, leaving but a trace or two of its original source. Such are the com- plications of this magic ! i . The opening singular invocation does not agree with the following plural in M. "1NTP : name of a Nestorian writer, Payne Smith, col. 1586; Justi, p. 149, thinks the Syriac form an error, but our text confirms it. Our word could be Semitic = "n TP. Also note Izeddad in Justi, p. 147. 4. TnnPN: Justi, p. 146. With tJ2DN, M, cf. in addition to his reference to Aspenaz, Dan. 1: 3, the name Aspazanda, Clay, BE, x, 41. 5. 'Y’Y : plural, “the rays of light.” This and the following term represent Hebrew PUD. pjTP: with expression of the half-vowel, as in cases cited earlier; cf. Stiibe, 1 . 62. For the following Hithpalpel, s. Jastrow, p. 407. pnT, M: so the spelling surely, see above, p. 81. 6. “from the body”: cf. the vXaKTt/piov aufiarofv?^, London Papyrus, 1 . 589, Wessely, xlii, 39. 8. For the angels, see § 13; for four angels (cf. the four gods sur- rounding the magician in Babylonian magic; see above, on 6: 10) see Luek- en, Michael, 34 f. Nuriel-Uriel is generally the fourth. In Stiibe, 1 . 58, takes this place. bn'O]! occurs in Safer Raziel, s. Schwab, Vocabulaire, 214, and probably in a text of Pradel’s (p. 22. 1 . 16), where aca and a xds pin lore xnxiox non nwa xn*J**^i xi3*i *i^ xn*i”!> i>x mi’ i*3i n*nfcy*3 xrur*3 xn*W nro (2) nrm pn*n*^y [i^eiy p3*n&y]*cni p3*ny3ix p3*n*^n (3) xn*2Dm xmaStri xmp*: n*oty Dn^a p3*3xi (4) p3*^*y y*oty p3’3J twin* *on panyo i*riDi pn’ty’ii’ xbi 13 ’tova pirn n’mn pci n*n*3 po *pisi *mvi ^yccy net? nnl>a pa'O'xi xh n*n*33 xi* pnS prnn*n xb 3im mxo 113 (5) n*nn*x *oy*i pci 'xoxo p3*o*xi n*or Dn^£ p3*3xi p3^y y*otn h 0*0 [pn]*33y”e n ’33 x5i pn*m*i3 x*ni2 i3 ytyin* ’31 xnoir p3*!>y nSm p3*^y y*05n ii o*o noty nn^a (6) xa!> my xd*j p3*o*x nni>a anyai (7) p3*ax ari^a [xip* 3 pa^y] nvc-x xim xo*^a xa^ai n*ojy*a i*3*iii*nii p3*yio*iy> n*3 3113 naimxi x*oty pc xn*^i xi3*i *!**^ xn*W ’lux pamoai (8) p3*c*a *3iio*ai * 20*11 'd 5> 2*no lex pern s'ma 13 ytyin* [*> 31 ] . . . xnosya in xrpaom xn’j^tyi xn3*po n’3 3*113 nawKi xo* i3*y pc * 3 ^ xnx xo*a (9) s’ma 13 ytyin* *21 xa^> pni 5 y*oty . . . x'nrrx pc . . . nosy nnl>2 p2*c*xi n*esy aiPa i*3*3x[i] pc * [pi]di *mvi *ycty xma xia xom . . . sy*a pc*sy (10) pixpi xy*pi po Dim mxo ji3 n*nn*x ■’icr* [i pci *xcxc] 13 *xji*ii pin n*m*i pci n*n*3 i*xi rpnppyc ’nc’nm ^> 10*0 xeon xmnsya xh xo^na xi> (11) tm!> prnrpn x!> x [i3*i *]^i> xn’^t’i’ *n]ax *mciPi nyasyai x’ms 13 ysyin* n*ai xnppyai *ity pnv* nv3 max 1*3X3 p3^> xayasyo xn*2om xn’jpyi xnap’J (12) xn*Wi p3*J*y (13) xj’cic . . . n*ci xna*in..x ii3*r n .3 pro ice n.3 3py* *isya . . . J? pmaai * 20*11 *cxc 13 nPya *xai*a pci nixc nc *usyi xnn pc p3D*n j^na xna n[ix]3>* •• • pa pjy*ip pax^o 1*3 nPtye ji . . . 3 pu’ty nu*xi ityx n*nx *^*i c*c3i ixd* 3 rxa mnnc”c m*nn c*ieiy (14) c*ja i>x *3131 J*x . . . . 3 psy*iP paxPei xnoioai icr cty . . ice* icy px ice* n*nx X3X^C !*X’ipy3* X31 X3X*ic ^X’P3P3P31 X31 (15) X3X^*C 5>X’1Ty31 X31 [X3X]^*C m;*xi [* ] c*3 *p3 * p xnxy*3 xn*^*^ *nax ix xnxty*3 xnpjy n*ipy X3i i!*d lex jcx ci*iyh pi xci* pc pn*i*y pnn*n x^ 31 m (16) [pi]3*r xnty*3 xnm [xnc]*3 xn*^*i’ x 3in bx*iaa . . . *m^y *c*nn ( 154 ) J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 155 n-iNO na [pnsn] *nn pc ppmrpn . . . ptepTi ix n.arnp bv (17) rmi’i’n ni>D px px [p’]r6 po’prm Translation In the name of the Lord of salvations. Designated is this bowl for the sealing of the house of this Geyonai bar Mamai, that there flee (2) from him the evil Lilith, in the name of ‘Yhwh 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 hair dishevelled and let fly behind your backs. It is made known to you, (4) whose father is named Palhas and whose mother Pelahdad : Hear and obey and come forth from the house and the dwelling of this Geyonai b. M. and from Rasnoi his wife (5) hath Marath. And again, you shall not appear to them in his (sic) house nor in their dwelling nor in their bedchamber, because it is announced to you, whose father is named Palhas and whose mother (6) Pelahdad, — because it is announced to you that Rabbi Joshua bar Perahia has sent against you the ban. 1 adjure you [by the glory (= name)] of Palhas your father (7) and 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- ment and your terrification, in the name of Palsa-Pelisa (‘Divorcer- Divorced’), who renders to thee thy divorce and thy separation, your divorces (8) and your separations. Thou, Lilith, male Lili and female Lilith, Hag and Ghul, be in the ban .... [of Rabbi] Joshua b. P. And thus has spoken to us Rabbi Joshua b. P. : (9) A divorce writ has come for you (thee?) from across the sea, and there is found written in it [against you], whose father is named Palhas and whose mother Pelahdad, .... they hear from the firmament (10) .... Hear and they and go from the house and from the dwelling of this Geyonai b. M. and from Rasnoi his wife b. M. And again, you shall not appear to them (11) either in dream by night nor in slumber by day, because you are sealed with the signet of El Shaddai and with the signet of the house of Joshua b. Perahia and by the Seven ( ?) which are before him. Thou Lilith, male Lili and female 156 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Lilith, Llag and Ghul, I adjure you by the Strong One of Abraham, by the Rock of Isaac, by the Shaddai of Jacob, by Yah ( ?) his name .... by Yah his memorial .... I adjure (13) you to turn away from this Rasnoi b. M. and from Geyonai her husband b. M. Your divorce and writ ( ?) and letter of separation .... sent through holy Angels .... the Hosts of fire in the spheres, the Chariots of El-Panim before him standing, (14) the Beasts worshipping in the fire 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 evil Necklace-spirits. Moreover you evil Liliths, evil Counter- charms, .... and the letter of divorce (16). And again, do not return to them from this day and forever. Amen, Amen, Selah. Sealed upon him .... Gabriel ( ?). Again (I adjure you), evil Lilith and evil Spirit .... (17) .... or kill .... depart from this Rasnoi b. M. And be they preserved for life! Amen, Amen, Selah, Halleluia. Commentary A charm for a man and his wife, particularly against the Liliths (a picture of one of which obscene creatures decorates the bowl), made out in the form of a divorce-writ. The inscription is very indistinct and towards the end becomes almost illegible. No. 17 is in large part an abbreviated and mutilated replica. 1. \S 3 VJ: Gewanai (cf. 7: 15), or Ge(y)onai (from pso, or p J , “color”?). Cf. 'XJVJ appearing in Bar Bahlul’s Syriac-Arabic lexicon, where it is equated with zvald, etc., to which Payne-Smith adds, “vox corrupta ex yrfvoc,” Thcs., col. 708. ’ONE, and below ’XDXD. in No. 15 xoxo: one of the most frequent feminine names in these texts; see Noldeke, IVZKM, vi, 309, Lidzbarski, Epli. i, 75 f., 97, n. 3; ii, 419. Budge in his edition of Thomas of Marga’s Book of Governors (ii, 648) gives a note contributed by Tensen that Mami is a name of belit ildni, the mother-goddess. 2. xntJ’U njtTS : the generic lilith is differentiated into several different species, the male and the female, the ghost and the vampire, hence “the J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 157 3, the 4, and the 5 of you” below. In the following text it is 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 'ab and pap, like the case of the loss of J in the verbal forms in pn in later Aramaic, e. g. TPDTin, 1. 1 1 ; also TON, 1. 15, is plural, as NflN^'l shows. Also the confusion of 1 and , in our script renders the distinction between masc. and fern, uncertain. Do the imper- atives in 1. 10 terminate in 1 or u, the latter a masculine form (inclusive of the feminine), the former possibly to be compared with the Syriac? My English “you” covers the uncertainty between sing, and pi. '' 1TDT : a prophylactic “word,” like the magical quotations from Scriptures; cf. a similar case at end of No. 42. At end of 1 . 2 are named the five different “modes” of the lilith. NITONS? and NXVStan are unique demoniac names, found only here and in No. 17. The probable identity of 'n with the Arabic Ghul suggests con- necting with the Arabic si‘lat; Lane, Lexicon, 1365, and at length his Arabian Nights, c. 1, 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. (The Arabic root sa'ala, “cough,” = Syriac byw.). We have then to account for the loss of the V. The form would be comparable to NrpyiNSy. Another possibility is = Assyrian sulu, “ghost,” Muss-Arnolt, Diet. 1036 (from nby?), the formation being originally selanitu (cf. elanu from r6y). The witch or Ghul is preferable in the context, however in No. 39 the Lilith appears as the ghost of a dead relative, so that the context does not determine the etymology. NJVDton, or NJT'B'on No. 17, “ravager,” represents the Lleb. DOnn (“ostrich”? — such is the tradition in Onkelos and LXX) in Targum Jer. to Lev. 11 : 16, Dt. 14: 15 (where these two spellings also are found), among the unclean birds. Horrible bird-like forms were given to the demons by the Babylonian imagination, Jastrow, Rcl. Bab. u. Ass., i, 281 ; also cf. Utukki- series, B, 35 f. The ostrich itself even in the rationalizing Old Testament is half demoniac; cf. the notes on the pilT, p. 81. Prob- ably the 'n is exactly the Arabic Ghul, which is thus described by Doughty : “A Cyclops’ eye set in the midst of her human-like head, long beak of jaws, in the ends one or two great sharp tushes, long neck; her arms like 158 UNIVERSITY MUSEUM. BABYI.ONIAN SECTION. chickens’ fledgling wings, the fingers of her hands not divided ; the body big as a camel but in shape like as the ostrich ; the sex is only feminine. She has a foot as the ass’ hoof and a foot as an ostrich,” etc. ( Arabia Dcsertci, i, 53, quoted by Thompson, Sem. Magic, 60). 3. pTpbn : for the sharpening of the vowel, t e Iittai from t e lattai, see my notes on p. 73. jS'Diy: supplied from 17: 5, as also other bracketed passages. pnyD is sing., as thd shows. Nakedness and dishevelled hair are standing descriptions of the lilith, witch, etc. See references above, p. 77; add Kohut, Jiidische Angelologie, 88, and for Arabic legend, Wellhausen. Skissen, 3, p. 32. The picture presents the abandoned character of the lilith — e. g. the Labartu is called a whore — , and also her shameful, out- lawed position. P’Sy JTDE? : ^y = 7 as constantly in these texts and as in Mandaic. The naming of the demon’s forbears has a compelling power, as part of name-magic ; see p. 58. Cf. the naming of the parents of the demon Baivxuuux in the invocation of his appearance in a charm of Wessely’s (xlii, 60, from Brit. Mus. Pap. cxxiii). The same names distorted and applied vice versa appear in No. 17; similar names also in No. 11. ’plB : often along with synonymous verbs, pmrPN, yiT, etc. Cf. the Babylonian istu biti si (Utukki- series, iii, 158), the long series of impera- tives in Maklu- series, v, 166 fif., etc.; Mk. 9: 25, Acts 16: 18; in Gollancz’s Syriac charms; in the Greek, e. g. Reitzenstein, Poimandrcs, 295, 298 (where the demon is also bidden not to disobey). 4. 'liEH : probably hypocoristic from Rasnu, name of a Zoroastrian genius, see Justi, p. 259. Cf. the names IHrtrn, “inr:c-xn, in Glossary. 5. mso = xmo (15: 2), “Martha.” 6. “Rabbi J. b. P.” : see commentary No. 32, and below, 1. 7- “by the glory of your father” : hardly an appeal to the demon’s sense of honor, ip’ must be equivalent to “name,” cf. the parallelism and the equivalence of the Name and the Glory in the Old Testament, where TD3 is also used of the human personality. 7. sob rrru xuu : the separation of the lilith from her victim is expressed in terms of a divorce-writ. This was a happy thought of the J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 159 magicians, who thus applied the powers of binding and loosing claimed by the rabbis to the disgusting unions of demons and mortals. The logic of the procedure was very simple — if only the liliths were as submissive to divorce as their human sisters. The decree is frequent in these bowl incantations,, and first appeared in Ellis’s bowl, no. i. But I do not know of any case of the occurrence of this magical Get outside of the bowls. The magical writ affects the same forms and formalism as that of the divorce court. 1 In the parallel bowl, No. 17, a form of date is given ( 1 . I NDI’ pin), which was a requisite in the legal Get. The names of both parties are exactly given, hence the parents of the liliths are here specifically named. The very terms of divorce are repeated in 17: 2: "OTP rrnni mtDDI np'2K' ; cf. the facsimile of a Get given as a frontis- piece in Amram’s work (’DTP n'Tini rpp 3 C? mos). It was necessary that the writ should be properly served on the divorcee, hence in 26 : 6, ’StD’J ’inpD’: “take thy writ,” a sentence consummating the process, and then the divorced demon must betake herself from her victim’s property, as commanded by the peremptory; “Hear, obey and go forth” ( 1 . 10). But there is a difference ; against spiritual powers divine authority was neces- sary. And so it is affected that the writ has come down from heaven ( 1 . 7), that is, it belongs to the category of writs from foreign countries for which there were special forms; hence the NO' *Q'y pa NPiN NtD'J, 1. 9. The commissioners and witnesses are the holy angels, etc., 1 . 9 f. A rabbi is also at hand to seal as notary the divine decree, none other than the famous master-magician Joshua b. Perahia. For a further phase of this “divorce-writ” see to 11: 7. In 1 . 7, both the sing, and pi. are carefully used, so as to include both the definite lilith and also the whole brood. 7. pD’jWEq pa'Tfrn : Pael infinitives with first syllable in i. KD '^3 : the root = “split asunder.” 3TID (?) may be ppl. from Din in sense of Latin reddcre. 11. “the house of Joshua”: i. e. of the school of sorcery; in 34: 2 the sorcerer calls himself “J.’s cousin.” 1 See D. W. Amram, Jewish Law of Divorce (Philadelphia, 1896), esp. c. xiii ; Jewish Bncyc., s. vv. Divorce, Get. 160 UNIVERSITY MUSEUM. BABYLONIAN SECTION. nyaco : “by the Seven"?— i. e. the seven angels, genii, etc.? The seven planets are so called simply in Syriac. 12. Oi Drrax T2X2 : cf. Is. 49: 24, apy 'X; for the Rock of Isaac, cf. Is. 30: 29, Rock of Israel. The “Shaddai of Jacob” is unique. The scribe was not mighty in the Scriptures. But cf. Bcclus. 51: 2: “give thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the Mighty One of Jacob.” 13. piyy mJ'X: another term for the divorce-writ. From 1 . 13 to end the text is largely mutilated or illegible; this is the more unfortunate as there are traces of interesting apocryphal or kabbal- istic passages. Viz. “the hosts of fire in the spheres” ; “the chariots of El-Panim” ; “the beasts worshipping in the fire of his throne and in the water,” with which cf. the glassy sea of Revelation. The following term (“banners,” then “cohorts”) is a common word in the Targumic literature for the angelic hosts, according to Shemoth Rabba 15, = niX 3 ¥. (But the phrase may mean, “who is revealed as.”) The language is Hebrew and the allusions are taken doubtless from apocalyptic literature. 14. Sxnry is known as an angel of the divine chariot, Schwab, Vocabulaire, s. v., and ?xnpy is found ibid.; n. b. play with nnpy. 15. The reference to the xnpjy indicates that witchcraft is behind these devilish manifestations; the lilith and the witch are practically identical, see p. 78. 17. “may they be established for life”; cf. the finale of the Mandaic texts, “Life is victorious.” The same expression in 12: 3, and the negative wish against devils in Wohlstein 2426: 9; but in his no. 2417: 22 the verb is used of the resurrection. At least the vague idea of immortality may be contained in the phrases. No. 9 (CBS 9010) *n (3) y&jnrp . . . ruon xin xini xnuy (2) xnmyi xj[w]i xj’an xms tyoran (4) pmn pn!> prnrpm xrp!^ ^ 'D’j pn5> xjnro x’ma WDflH (5) xro'Boi h^Sh «o!”m rpnnj'x prty. ra hditidti [xnjoi’p -d dispi (6) nrnix Tins nvnixi nix nno nix msya ppuani [p*iit3]'an xdti npyrvx xms nynxi xw lyiornx prim [Dupjn] “imo npn nis’tyn pins pD3 xoi>y to mx pm xrrb^ ■ot^i 'hi ’tnn D’&y nx (7) '.dojtx pnn xnom t[o p]on' xpa.xh pnm x^on^ xi’ono (8) po^y ’mrrxi xoim^ pnAy mp^D Knmxin prmDP’C no nnx . .no bi toi pn’nsipD’X toi tm'mo toi fin ’no xob’no xb [pni> prnrpn] xP oim mnnj’x pvt? no nDiriom (9) xnovp no . . . [pjpio’ty maxi . . . (10) pon’ xjpde . . . [xooh xnjj’tm x^i rm mo Exterior xin bv noinn Pxdpi 5>xd’di ^xnoj mxov D’n^x mn' 'rptyy toty^ ’jx (11) pox jox nnsipD’x xin ^>yi xnonn Translation The bowl I deposit and sink down, and the work (2) I operate, and it is in [the fashion of] Rabbi Joshua (3) bar Perahia. I write for them divorces, for all the Liliths who 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 the world! Therefore (?) I have mounted up over them (you?) to the celestial height, and I have brought against you (8) a destroyer to ( 161 ) 162 UNIVERSITY MUSEUM. BABYLONIAN SECTION. destroy them (you) and to bring you forth from their house and their dwelling and their threshold and all .... place of the bedchamber of Babanos b. K. (9) and of Saradust b. 5 . his wife. And again, do not appear to them, neither in dream of night nor in sleep of day .... I dismiss you (10) .... letters of separation ( 1 1, exterior) In thy name have I wrought, Yhwh, God, Sebaoth, Gabriel and Michael and Raphael. Thy seal is upon this besealment and upon this threshold. Amen, Amen. Commentary A charm for a man and his wife. The inscription is illiterate, and is largely parallel to (doubtless dependent upon) the Syriac text No. 32 = No. 33; also cf. No. 8. 1. Si’pBn SJ'CH SHD : the same phrase appears in 32: 3 and 33: 1, whence the third word in the present text can be restored. It is very obscure and I propose the following explanation. '2 is a synonym for SD 12 “bowl,” and is the Syriac and Mandaic snni2 ( puhra ) which came to mean “symposium,” but goes back to the root ~i na, giving the words for the potter and his art, i. e. originally it was a potter’s vessel. For the loss of the guttural in our present word, cf. Mandaic snity for snnic’, etc. iO'ETi I take in the common Syriac sense of laying a foundation ; the bowl was placed, as we have seen, at one of the four corners of the house. For SJ'pC’, we must assume a parallel significance, and it is to be derived from ypCJfi treated as S'6, in the similar sense “to sink” (the 1st Form is used as an active in Rabbinic). As the phrase appears in our Syriac bowls, which are largely colored by Mandaic idioms, the reference to this dialect is justifiable. S“Qiy: see p. 51; in the parallels TOJH snuy. 2. In the lacuna snuann’O might be read. Sin sin is a Syriac idiom, taken from the Syriac parallel. 3. pnn : awkward; probably for H rrn'2 piny; cf. 32: 5. 4. nm probably C’linsn in 1. 8 . The first element is baba or papa (Persian p often = Semitic b), Justi, pp. 54, 241, the second the Persian genius-name Anos. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 163 [xn]Ol'p: n was legible to the original copyist of these bowls in 1. 8. The name signifies patrona. The masc. XOI'p appears in Pognon B. nomo : apparently a form of Zarathustra ; see Justi, p. 379 f., where the frequent spelling Zaradust is cited in names. But strange is the application of this masculine name to a woman. pTE>: cf. the name Sirin, Tabari’s Chronicles, ed. de Goeje, i, 4, p. 100, 1- 3- ppiBKH pUD'BB XO'Jl: the repeated T defies construction; cf. 1. 6. The terms all appear in No. 8. 5. 'J1 nix "|ino nix DlO’B: a parallel phrase appears in 32: 6; here the words are Hebrew. The general sense of these obscure phrases is clear; they refer to the magical use of letters and words and the manipu- lation of their pronunciations, such for instance as we find in the treatment of nirp and in the Greek magic of the seven vowels. Cf. Pradel, p. 35, 1. 9, “in the name of these angels and letters.’’ 6. 01 DpJl : 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. 56a whether nirp D E? 3p3 is so used or in the sense “blaspheme.” In the present case it means “pronounce,” and is synonymous to the Piel E^'lB as that appears in DE£> EniSDn. 1 Mystic or traditional renderings of the Tetragrammaton are doubtless referred to, but all this is only mysteriously suggested here; the magician does not offer us samples of his rare art. There is a garbled form of these phrases in 32 : 6. lybnrr pnan : cf. 7: 12. X'llO : a Mandaic spelling for the plural in e. 7. 'Bob a category appearing only in the bowls, see above p. 81, and Glossary. J'BB: 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. BABYRONIAN SECTION. on the passage from 32 : 8 f. ( q . v.), where is given the tradition of Joshua b. Perahia’s ascent to heaven, by which he obtained mastery over all evil powers. Our scribe boldly turns the 3d person of the legend into the first person — of himself, — an instance of the attempted identification of the magician with deity or master-magician. XWiD’b: so the parallel demands. TVrrK: appears to be Afel ; Ti- is hebraizing. 8. rrnc’Dn, Ex. 12: 23; in the parallel the abstract 1 1 . For the asyndeton connection of the angelic names with that of Deity, see above, pp. 58 f, 99, and note the Greek parallels. Sebaoth appears to replace one of the four archangels; cf. the personification of S. in Myhrman’s text. No. 10 (CBS 16014) nival mn nri npit? na ni^ya oeai ’Jaa na inav: xnm nniD«5> ny'Dp to- nnaipD’xi pin nrvo onriDi crm (2) n» in' rv oitra n^ia nnsipD'Ni [5>]n'!>'ni ^xnav Iwatyi pnr^n rPDty'3 avn m Niirt ninvx ma r\wh hndip din nonm xcnn wn na ihjvji mu [pj^n ponnroi (3) p!>n pennoi pD'nn am pjdd idi p^aaa idi pn idi (4) [pm] 6? id vdjivni nrnrrnJ’ ru nonm NDnn sin na ma nnn ’jaa (5) na nnnvN “p-ovoi vpnty na iinprrvli idi pnrna jdi pnvo ppmrpi ppav p^Dav pnnt’i (6) to sum mo id Ion idn n^iyh pn ndv id prvmsyD rvn idi (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 Sabiel and Gabriel and Eliel (3) And sealed are these, Zadoi and Newanduch, with that seal with which the First Adam sealed Seth his son and he was preserved from Demons (4) and Devils and Tormentors and Satans. Again sealed and countersealed are these, the son of Sarkoi and Newanduch his wife b. (5) K. and Zadoi her son, with that seal with which Noah sealed the ark from the waters of the Deluge. (6) And may they fly and cease and go forth and remove from them and from their house and their abode and their bed-chamber, from this 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, p. 44. TH^TD: for the name see to 5 : 1 ; the same person appears in No. 11. ( 165 ) 166 UNIVERSITY MUSEUM. BABYLONIAN SECTION. ■OSD : probably for Kafncii, “the hungry one.” The woman’s husband and father had the same name. This is a case of the father’s name being given, against the rule; for other examples, see 12: 1, Pognon B, p. 98, and the name N2N2. in Lidzbarski 5. Uplty cf. the Persian name Serkoh Justi, p. 296. (^HT : the full spelling appears in 1 . 5 ; for the name, ibid., p. 382. A Zaroi appears in 37 : 3. 2. 'Ui "nnrs: I can make nothing out of these words. For Sabiel and Eliel, see Schwab, Vocabulaire, 251, 57. The first name is probably mystical. 3. Nin ru : emphatic use of Nin; cf. Dan. 7: 15. For these apocryphal references to the seal of Adam and Noah, cf. p. 64, and for the Jewish legends see Jezv. Bnc., s. v., “Seth,” “Noah.” It is in the Babylonian story not the Biblical that the hero shuts himself in. 5. 50210 : found in Targ. Onk. to Gen. 6: 17, = Tv PtyN ittin Disjai xn'S^i HTIN njpjs (5) pid^'n pn[’D^]tyi tirpa^o prrabo nsp n]o^O nm 'p'Jcrp n'ystrN Nn’^[p nepW ds^ip ’s^y Nn’W 'Jin nm: ns (6) nmnsi nn'ss [Nsn']p ’jss [nn J ~n:rj-i Nsp[n] nhppp[pi] 'pm [o^y Niyjstno Ellis i np’k^ nd’ti pin TP’^i NJtEoh n[ih]5»i YlOEN^l . . . ^ (2) xn’^i . . . i>1 NP1D -ppnns ( 3 ) 10 p^OE'P PE PPiPE [01 ■pPJ'PJ HE nn'E 10 1 P’OPPJED'N n^is njpj: 1 PTD’N bit ( 4 ) prpsta ND’^ TPP1 pP’E’P NEP NjyEyo Nn^^p nh'^^ ( 5 ) o^Dsn "s^y NjP’W ’jpn nnpE he PIEP1E EN PEP DN ’S^y Njystro Lidzbarski 5 njnptiisn “vDy i>y ps^ NET NO’^1 S'l'm ri'Eti'N Nrv^'^ pr^isp DNI^n “p^NJ'DlDl 1'^N Nn 1 ^ n^ENDl Nj-p^ Nn'^b 'Nil nt p nnN -13 ns Nnsisoysi nn'NE nehnh ps yornin p nn’NET ns NPNnNPl Nnspno ypNP NSpNE’T N^OTll N'PNOl NPJNP1 NjPNPPPNPI N’pPPNP T^NmOTDT 1'^N n'EE’N J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 169 dsiid 3 pnomm (7) ’333'b d . . b^pi n;n'j~nDm p’by . . . to’bE' Kim ’3’b 333133 K3 '3'rr] mtjs Kni ['31 113333 p pnnm (8 ) [h'b> X 23] ’t3'3 pn’twb pn’by i[m]n Kbi ’3’D’3 'blPE? '323 313 (sic.) 1133’3 p Kb n [b p]mrrn Kbi KQD’3 Kbi rpWn Kbi n[D’y] p33tyn Kbi 313331 333 3P pbtapvi (9) h noty E713 ’dd die’3 0 , D , TT r ^ rJ3 n p3’3b’b Dpeit33 pnonm Dp’m 3333315331 p3’by D’bcy Kin K333 (6) K3cb’bl ’V3 K33I33 3333)3 K3 p333 33bt33 k, 3 11133,333 3333 pi 3333 '3 133 333 pi (7) pt3’3 p3’E» p3D33 KD3 3im pn’EO’b pani pp’by piin k^> p3’E’3 bipty p3 . . . lb'3pl ipn’yi (8) ipisi '3 133 ',333 KnSlPD'K [p] 3333 D1C33 DOE 33331 '3i 'b nKb3Kni 'b DKibKn 1'3'b D1D3KD3 'KnDrrnn D’lK’3t3Kp3 3333135331 by EKbKE’Dl K3Kba KH’tyi KMH1 K’33D KnK’b’bi Knoini K’nm b DKibn T'b , 3Kn3 ptKn 1’3l3Kt32K pTKiHl P’D3in3 ,33321 333 K3 p '3 J3D 'K HIT pi P 33 nnK331 333 pi Kt3’3 KH'ty K’313K33 33 □,1131 K3IB333 P’KEOyb (?) K’33353Kbl K’33K3Kb 1’t3’3 bipty K3 '3i DKibn 1’nKoio b'3Kpi pKnKinyi piiyi piai K3pi '31 3533in3 '31 ,333X3 p IEKDb’33Kb pb’KTn’n Kbi KOKOH p3Kirn3Kbl K’b’bl '31 333 K3 QTl’ni 3'Dy3 1^3 3’X 3 3Dpny3 KCynKDK 1’01E>3 KPKbK 3iy 3iy 3IK13K33K3X PK3 L3K’ 53K 1 3K’ 3K’ X’ X’ 3iy K’nKa’n’ni KTixn’Dy KnK’b’b K13K3P131 K’33’T K3bo iio’btJH Knpny3 3’1K3 33 KnbK 1’b3 3’V 3 1’bj Kl'P'l K33 3531 ty n n pry 3 K333 Dp’nn . . . |153’b[EH] 3'npT , y31 n by epbrn 3’m £331253 Dt3 ’nibyn (9) 333 £33120 D£3 170 UNIVERSITY MUSEUM. BABYLONIAN SECTION. noisy rmtyycno win x'ou msy n^o [ox ion jdn Etc. ynv 'x ra^ix Translation Salvation from Heaven for this Newanduch bath Ivaphni, 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., the Lilith and the Tormentor and Fever and Barrenness (4) and Abortion; in the name of him who controls the Demons and Devils and Liliths, and in the name of “I-am-that-I-am.” For the binding of (5) Bagdana, their king and ruler, the king of Demons and [Devils], the [great] ruler of Liliths. I adjure thee, Lilith Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling of Newanduch b. K. and [plaguing] boys and girls, (7) that thou be smitten in the courses (?) of thy heart and with the lance of ...., who is powerful .... over you. Behold I have written for thee (i. e. a divorce), and behold I have separated thee [from N. b. K. etc.], [like the Demons] (8) who write divorces for their wives, and do not return to them. Take thy divorce from Newanduch b. K. and do not appear to her, neither by night nor by day, and do not lie [with her]. And do not (9) kill her sons and daughters. In the name of Memintas (?) keeper of Habgezig (?). Yo, Yad, Yat, Yat, Yat. By the seal on which is carved and engraved the Ineffable Name, since the days of the world, the six days of creation. Commentary 1 . Newanduch b. Kaphni : the same as in No. 10 ; here without mention of a husband. It is also the name of the mother of the client in Ellis’s bowl. 2. mosy 'Dm : cf. “the great Lord of love.” “Heaven” is used here and in parallel passages as surrogate for Deity, after ancient Jewish use; the same use in 18: 1 and Wohlstein 2422: 3. X>Yy i(2P jo n'trNiD 'O’ no’kT '0 1 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 171 3. xmyc? : a new word. I would connect it with the Arabic root s‘r (Heb. “iyD, nyEE), with the meaning “be hot, rage,” etc. See the various derivative nouns in Lane, Arabi c-Bnglish Lexicon, 1363: sa‘r, “burning, shooting,” su‘r, “demoniacal possession, madness, mange”; sa‘rat (our very form!) “cough,” etc. Possibly fever, or poison. The Arabic su‘r connotes infection. 4. xnbsn : “bereavement,” then used of abortion, the reference being to a mischievous killing by magic of the unborn child. It is unfortunate that in the first line of Ellis’s inscription, the name following TTJ , i. e. “Nirig” is indecipherable from the facsimile. For TH’J = ET 3 , cf. b 3 J, on the Nerab inscriptions, = Nin-gal. In XTita ") 1 D 3 X, the second word is a careless repetition of the first. 5 . At the end of this line begins the parallelism with the two other inscriptions. Our very first word, which appears as one in a series of divine names, e. g. El-sur, is explained from the parallel which shows that HD'X bx was meant ; the unusual form bx (= by) was taken to be = “god,” and the passage became hopeless. The same process of corruption will be found below on the Mandaic side. xma: so in Ellis, but in the Mandaic bowl XJXIJUX (= X 3 X 3 J 13 X in Pognon B). See Lidzbarski’s attempts at explanation. But our X 3333 is the elder form; see on 19: 6, 13, where '3 is both generic and personal. firP 3 ,| b»: the first ' is an error as the subsequent spelling shows; the second represents the half-vowel. The scribe in our text has been con- fused and repeated his words here. For the “king of demons,” see p. 74. DaSn = Dbonn = DXlbn, in the three texts; cf. the names in the parallel texts Nos. 8 and 17: Dribs and Tilths, Tilths and jnbs Proof of the impos- sibility of etymologizing on these forms ! The accompanying lilith in the Mandaic, nbsxn, must be connected with our XJtbsn above; abortion is personified. The granddam of the lilith appears to be better known as it is identical in all three inscriptions. The two liliths in the Mandaic are interpreted by Ellis’s text; they are the male and female respectively; cf. below, 1. 8, no'y p33^n xb. 7. DDtltO = DisiLD = Dnsxti: these various forms throw no light on the word. It looks as if it were a corrupted Greek anatomical term. 172 UNIVERSITY MUSEUM. BABYLONIAN SECTION. k (Ellis) : our text explains the reading of the elder bowl 3?? 33 k, the former a metaplasis of the latter; the same form in 18: 7. ? = Dp’n = D'lxnDxp : the latter has, as Lidzbarski recognizes, a peculiar Mandaic form. I am inclined again to hold that the parallel shorter forms are more original. The reading in our bowl is different from the other two. For X13J Dp’n cf. 9 XT3X, 3: 2. rram xn: explained by the second column, where plus X3H33 i. e. the divorce-writ. Curiously enough the Mandaic has taken the interjection as a pronoun 2 3 * and rendered it by prxn. JYHDB : cf. Ass. pataru, “break a charm.” ’D’J panai ’Tt? XOD : cf. 8 : 7. The additional thought appears here that inasmuch as demons divorce their spouses, divorce-writs must be as effective on them as among human kind. Cf. also No. 18. It may be noticed here that the first and third texts address a special lilith in the singular, the second goes over into the plural ; the same uncertainty in No. 8. 9. : (= plural) Mandaism ; so also below 'niSy = nky. BTiroo DlC?3 = Maud, x»ynx»x, the second text obscure. Again no light ! There is considerable similarity in the following magical syllables. Ul rvnprya: with the help of the parallels we can make out the reading. It and Ellis’s inscription are almost identical. The Mandaic gives here a striking instance of perversion. The prepositional phrase nky (or its equivalent) was understood as “God" and turned into xrffx; this took with it the ppls. TY and pvJ , which were raised to divine dignity to accom- modate the epithet xnpx. The invention appears to have been prized, as the deity Sir-Geliph is also introduced above in the same inscription. The CIH1BD DC? is thus reduced to a travesty! The well-known Jewish phrase appears also in Schwab, E. 5 2 Cf. Noldeke, Maud. Gram. § 81. 3 For the true explanation of this term, see Arnold, Journ. of Biblical Lit., 1905, 107 ff. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 173 Solomon’s magic ring (first mentioned by Josephus) inscribed with the Tetragrammaton is the subject of Haggada in Gift. 68a, b. Later legend, especially Arabic, developed the wonders of this magic ring. 4 Ac- cording to the end of our inscriptions this seal engraved with the divine Name was in existence since the week of creation (= JTCJ’tro). 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 and the tables of the Law. 4 See Jewish Bncycl., xi, 438 f f ., 448; for the Greek magic, Dieterich, Abraxas, 139, 1 . 28, and at length, p. 141 f . ; for bibliography, Schiirer, GJV, iii, 303. No. 12 (CBS 9009) pnunbi .Tnn'x hint np (2) ’ippcbi phupn id nppnb N’ocy p njtidn p (4) pptun’i iiD’prm Jim p;p pnb pim prumpbi (3) iirrn’pbi pnnjpbi prnn’cp xnbppo pi xn’b’b pi snoib pi uod pi ’dpic? pi mh pi n’t? rouble (6) spbr tt mb pp nmp bo: np toot? p n'nn npxb» pby Nj'sip pnb (5) mnnpc’im w (7) N’nty’p npnty’Di ism udo one ’cee byi onei xniyn mpyn ttb (8) pnnj’ji no by ev p ppneoi [pjo’pn nmv p^bon”. iod nynxp o ppip Npn o patyj pmnsa pom ppm mbip xobyb mb pmnpnp ptnn’D Nnsipmi xnnpi xnoibi msi ’bp’pi on bp pnotmi pbem lira (9) xpnp □ymo bpi xnbppoi npnai xmb’bi opipp nm (10) nmi xnbboi xnobp’Ni puir pi mnmx man np (11) upur pi iojodn pp pppp p ppmi pmn &»p liiTno [oi mppp’ np ’bm pi ’us pi amp« pi “pine pi ooip pi poD’ pi dinpv mn’ aitrp obiybi pp nov p np pen nbip pmnmn pi pruu’p (12) pi prsJ rivs piop” yp boo npnoc” mm nbo pN ps Exterior NP’bsD’NP NUIPP’NP (13) Translation Salvation from Heaven for Dadbeh bar \smanduch and for Sarkoi (2) bath Dada his wife, and for their sons and daughters and their house (3) and their property, that they 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 (5) to them. I adjure thee, the angel which descends from heaven — there being kneaded (something) in the shape of a horn, on which honey is poured — (6) the angel who does the will of his Lord and who walks upon the (throne-) steps of his Lord sc’u, and who is praised in the heavens (7) se’ii, and his praise is in earth semu ;- — they are filled with glory, who endure 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 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 175 place, blowing like the blast, lightening like the lightning. (9) These will frustrate and ban all 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 (11) b. Dada his wife and from Honik and Yasmin and Kufithai and Mehduch and Abraham and Pannoi and Sili the children of Sarkoi and from their house and from (12) their property and from their dwelling, wherein they dwell, from this day and forever, in the name of Yhwh Sebaoth. Amen, Amen, Selah. “Yhwh keep thee from all evil, keep thy soul.” Exterior (13). Of the inner room, of the hall. Commentary A charm for a man and his wife and their seven named children, in the form of an adjuration of a certain potent angel. There is rubrical reference to a magical operation for compelling this angelic assistance. The same family appears also in No. 16 and the Syriac Nos. 31, 33. Prof. Gottheil has presented a tentative translation in Peters, Nippur , ii, 182. 1. ruTl: probably abbreviated from Dcidbuyeh; see Justi, p. 75. THJtDDN : see ibid., p. 281, the Armenian name Samanducht. 'lpltr: see 10: 1. 2. msa • Justi, p. 75, Dadd. The name is Semitic, e. g. Palmyrene and Syriac NIKI, from root 1H. The name looks like a masculine (for the use of the father’s name see to 10: 1), but may equal N'TSO , 39: 2. 4. ’Bait?: for the form cf. Noldeke, Maud. Gram., § 19, and for the species, p. 80 f., above. 5. 01 “ID (read D1EH for nD"0 : a rubic directing an operation compelling the presence of the angel through a simulacrum and its manipu- lation. The insertion of the rubric into the text of incantation appears in the Babylonian magic, see King, Babylonian Magic , p. xxviii. It may be queried whether our sorcerer is not reciting a form unintelligible to him; 176 UNIVERSITY MUSEUM. BABYLONIAN SECTION. cf. the intrusion of rubrics into the Psalms. The ancient charm was for binding the good spirits as well as the evil; the incantation as well as the exorcism was a « araSecgo^ (see Heitmiiller, “Im Namen Jesu,” 2d part). In the early Babylonian magic images of the favorable gods were made and used in the rites; a good example is found in Zimmern’s Surpu series, no 54 (p. 169 = Thompson, Sem. Magic, p. lviii). Probably idolatry has its basis in this magical idea. Reverence gradually obscured the idea that the 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 it, with which we may compare the antique anointing of the sacred stone or bethel , 1 wherein the suppliant literally “smooths” the face of of deity (Heb. nSn). 2 The rubric is, I think, unique in Jewish magic. For the magical use of honey, see Thompson in Index, s. v. 6. rvn» : for the plural, cf. instance in Jastrow, Diet., 834b; or the form may be regarded as parallel to 'nus. We have here a bit of poetic lore about the angels, describing their worship and service of the Almighty. It appears to be a quotation from some Midrash. Who the angel invoked is, does not appear, — Michael? The terms 1DD, INS?, are probably mysterious utterances to awe the hearer; cf. onto, omo, 3: 3 (from ytX”, “hear,” Nt ?3 "lift up in worship”?). For the description “blowing like the blast,” etc., cf. Ps. 104: 4. 7. rrvv : cf. msovn ’srv. 7: 5. The description passes to a plural subject here. limn: a Rabbinical form; ua = , “foot." For b = 3 cf. Noldeke, Maud. Gram., 54. 8. The choric dances of the angels are a pretty fancy, cf. Job 38: 7. 1 Small conical stones are found in the oriental explorations, doubtless domestic baitylia; see Vincent, Canaan d'apres Vexploration recente, 177, and Scheil, Meinoires de la Delegation Perse, vii, 103, 112 f. (Fig. 34 - 37 , 340 ff, 374, 381). 2 For an extensive collation of like instances in Graeco-Roman magic see Abt, Die Apologia des Apnleius, 222 ff., 227. May the term in Apuleius, paoCAevg, the magic- god whose image is formed for purposes of sorcery, (a term much disputed by the commentators') = iSa = qxSfi. the word used here? J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 177 9. For the ' l D , J and Knsip't?, see 6: 2 and p. 86. ’pax is a masculinized form of xnpay (see p. 88). 11. p’Jin: I cannot identify. The Glossary shows two other men of the same name. pOD’ : a Persian name, = “jasmine,” cf. Justi, p. 145. TPD13 : the same name in No; 2 (in , N-). TnnD: cf. Syr. “Torino, Justi, p. 186. ’133: the Arabic Fannuyeh; see Noldeke, Persiche Studien, 405. v'C? hypocoristic of nW, name of several Amoraim ; see Seder ha- Doroth, ii, 347. Cf. biblical r6cy, from bv, also occurs in the Nabataean, CIS, ii, nos. 185,208,221. Noldeke (in Euting, Nab. Inschriften, 74) vocalizes the name Sullai, and Berger (see to No. 208) compares the Nabataean name Sullaios. But Lidzbarski ( Bph ii, 16) rejects this deri- vation and derives the hypocoristic from D^C?. — Note that among these nine souls only one strictly Jewish name appears. 12. The scriptural quotation is from Psalm 121, — a psalm admirably adapted for a charm. Cf. note to 5 : 5. 13. The two words: “of the room (recess, bedchamber, etc.), of the hall (also, cavern)” evidently refers to the place where the bowl was to be placed. The first word may be in construct state, or the two terms may be parallel, as the words might mean the same thing. pnTN — Ass. idranu, and is current in the Aramaic dialects. Jastrow defines KT^SDK as especially a “sitting room in the shape of an open hall”; for some discussion of its etymology, see Payne-Smith, col. 315. No. 13 (CBS 8694) ’Ncd nc TnJBnm nop in rrjmin (2) rpoiojn rPDcy pn^m pmois ncD ,poni’ pc&6o ,pj’N (4) ncs^o ncx^o ^’nni ncsta i>N'omi (3) iS[si] ms ’J3 ^c ’sjsn sno nc (5) “piconc m ppcmi [pjrpji pccm sncn Sy’D njiDD’ ,pnniDC i o'! rmtycS dinmc^sc (6) ,pnvmp!> hy’J mn jt mi me mn 1 citne metric prmrtc prtc mno ,pem ,no’y (7) ,NnSxi . . .^p!>p lyi nbwb mm mp nom sn pin pcs io miD’tcm s^m (8) Exterior si>i lenten xninne .snn'S" sSp xmni . . . p . . m s!>p Sp me k!>p bp (9) nc “pijonen ncu rrrvc Tnietr pc ppcs tpci ’em (10) ’em ’cn mb' ins snnpn ncs ’e sp^ sh s^enn’p ti^cs ’C rrnn’s (11) snD P’nsn . . . dimes sne nc -punned s’nm ;n shids mpi inn (12) jnsi iyi [lyJ’Ji tbwb maty [in s]n!>n smes n^c ins pcs . . nrp'ys Translation Closed are the mouths of all races, legions (2) and tongues from Bahmanduch bath Samai. (3) And the angel Rahmiel and the angel Habbiel and the angel Hanniniel, (4) these angels, pity and 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 garments they will garb her, the garment of the grace of God. (7) With her they will sit, on this side and on that, driving away (demons?), as is right. In the name of Yhwh- in-Yah, El-El the great, (8) the awful, whose word is panacea, this mystery is confirmed, made fast and sure forever and ever. Exterior (9) Hark a voice in the mysteries ! Hark the voice of the voice of a woman, a virgin travailing and not bearing. Quickly be enamored, ( 178 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 179 ( io) be enamored and come Ephra bar Saborduch to the marrow of his house and to the marrow of Bahmanduch b. S. (n) his wife; as (she was) a virgin ( ?) travailing and bearing not, so (may she be) fresh myrtle for crowns. Amen, Amen. (12) And made fast and sure is salvation from Heaven for Bahmanduch b. S. (13) A preparation (?) .... leaven, press it ( ?) .... Amen, Amen, Selah. Salvation and peace from Heaven, forever and ever and ever. Commentary A charm for a certain woman against the reproach of barrenness, that her husband may love her and she may have children by him. The couple is the same that figures in No. 1, which is particularly a charm against the liliths ; these are supposed to have prevented the natural fruit of the human union, affecting not only the woman but also the man’s love and virility. At the end probably is 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 erotic incantations, on which I will speak more particularly under No. 28. But in the present text it is the barren forsaken wife who speaks, not the passionate lover, as in No. 28 and the Greek charms. The incantation has a Jewish cast in its address to certain angels, whose names are expressive of love and in its use of biblical divine names. Apparently the text is shortened from a longer model. It is illiterate in style and script, and contains numerous Hebraisms. A feature is the use of a wedge-shaped sign (indicated in the transliteration by a comma), occurring as a separator between words, but without consistency. I. '“13 D : for ’TDD. rPttCOn n'»Oy : either antique emphatic plurals, or else = Mandaic plural in N’ — (see to 9: 6). The second word is an artificial enlargement of the Syriac tegma (ray/m) for the sake of assonance with ‘V (spelt in the usual archaic Syriac fashion). The passage is reminiscent of Dan. 3 : 4. Do the words refer to classes of mankind, and the taking away of the woman’s reproach among men? Or not rather to ranks of demons? — to whom we expect some reference; cf. p. 80. The closing of their mouths means forstalling their curses, cf. p. 85. N£On is particularly 180 UNIVERSITY MUSEUM. BABYLONIAN SECTION. used of the cohorts of evil (Payne Smith, .y. v.) and in the Peshitto trans- lates the “legions of angels” in Mt. 26: 53. 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 , 1906- 1907), which contain many incantations for love, love between man and wife, and also for breaking marital love; once we find a philtre in which the angels invoked are Ahabiel, Salbabiel, Opiel, names signifying love and its passion (1907, p. 328, no. 80). Sx'Dn and ^xun are found in Schwab’s Vocabulaire, and the latter also in Stiibe, 1 . 56. 5. The line is obscure; it appears to present a dramatic scene in which the sorcerer and his client, in the presence of the adversaries, shall obtain judicial vindication of love from the favoring angels. The reference to Adam and Eve’s offspring has a sympathetic value. 6. 01 trnS’O assimilation of JO, as in Hebrew; for the idea cf. 2: 2. xtD'n b'yo : a common Semitic idiom; cf. Is. 61: 10, Eph. 6: 11; in the Samaritan, xnuO'X C’uSS 123 “03 (Heidenheim, Bibliotheca sain, ii, pp. xlii. 197, § 24) ; actual investing with “grace” occurs in the newly-found Odes of Solomon, 4:7: im2"0 C’ 38 i TO 00. 7. "TO mro: again Hebraic. The following word may be a ditto- graph, or a Pael of nit. For this protection on right and left, cf. 6: 10. For no nin' see to 7: 8. Sx^x, in the Mandaic religion, epithet of the sun-deity (Norberg, Onom., 9, Brandt, Mand. Schr., 31), also found in the Greek magic, Wessely, xlii, 67. It may be a magical reduplication; but cf. the reduplication of ^x in the South-Arabic plural, and the Hebrew ^’Sx, probably once a divine name — to be connected with Ellil of Nippur? — see Clay, “Ellil, the God of Nippur,” AJSL, 1907, 269. 8. 1DX ^ 3 : cf. 13 : 2. nom : this spelling occurs also in a neo-Syriac manuscript published by Lidzbarski ( Die neu-aramaischen Handschriften der konigl. Bibliothek z. Berlin, Weimar, 1896, 447) ; otherwise HDnn = nviT>. For a discussion of the word and its origin see Noldeke, N eusyrische Gram., 386. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 181 V“itri D'p: the same formula in Lidz. 5. At the end of this line which is on the edge of the bowl, the scribe has attempted to continue and has written a few characters ; he then started afresh on the exterior. 9. xbp bp : bp is used like the Hebrew blp. The piteous plaint of the sufferer is thus expressed, to move the sympathy of the celestial ones. In the same way the Babylonian magical texts preface their rites with a description of the plight of the patient; also the biblical Psalms often commence in like manner. A similar phrase appears in a bowl of Pognon’s, B 20, but there the reference is to the curses of unfortunate souls which alight on the living. There may be the reference here to such a ban — of a virgin gone to her death without children. In this case ’Dn (= biblical on, Syriac on), would refer to the stilling of her “tongue.” (Cf. the magical use of ’[3] (2) D3D l^V rvySB'X pinno H3 0 1 mora T’li (3) x mon x.o’ by rpn33“iD rr p'nnn Pin’ 1 pin 1 no no n'Dmi ,xm3i xnu [o'm n i ro i 3ty ntpxn too p3^y rvystyx 3in nio . . . ton ^xn33i ^xotd oiK’3i n’tyinx onn 1 tyirp np^n mi^n xon X3ta x . . (4) i^x’js 'ja !>xmj ^x’odpdi ^xmv j’X’anDn n v Dty3 ^xntn .tdbo (5) b . . . m*3 pry'Dty nn3n 1 x x^ti pnn xo33 prpoK> h3Txn pcro ppnoi (6) ppn !>3i bxnnj xntP’x xrrrp 1 xnu ui> pyn 1 ponni ion p3n nn 1 x 1 (7) x 1 pnn xc33 ni>D iox pox ox Translation [This bowl] in thy name do I make, Yhwh, the great God. May this bowl be for the sealing of Hormizduch bath Mehduch. I adjure thee (2) evil, in the name of holy Agrabis, in the name of MS MS, in the name of SP SP YHWK YHWK, who removed his chariot to (above?) the Red Sea (3) David, the Psalm of the Red Sea. Again I adjure you by him who lodged his Shekina in the temple of light and hail, and his (4) ... the exalted king. Hall'eluia, Halleluia. Oh avaunt, oh avaunt, avaunt! And in the name of Michael and Gabriel (5) in the name of Sariel, in the name of Seraphiel, Suriel and Sarsamiel, Gadriel, Peniel, Nahriel. And all Blast-demons (6) and evil Injurers, whose names are recorded in this bowl and whose names are not recorded in this bowl, — oh, (7) oh, avaunt, sit down there! And ye shall be cast down, sitting within the glowing light and fiery flame (8). Amen, Amen, Selah. Commentary A charm for a certain woman, in the name of Yhwh and the angels, against some definite (now obscure) demon in particular, and against the devils in general. ( 183 ) 184 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 2. |‘0 : the syllable is Athbash for iT; cf. )*2YfD = mrp, Stiibe, 1 . 66 and p. 63. D'rrUN is probably also a mathematical anagram for the divine name or power; cf. Abraxas, = d'D'QN, etc. (see p. 57, and to 7: 9), of which the present form may be a corruption. The syllable *\D seems to have suggested the sea of epD. pin' is for rnn\ 3 . Tin : the lacuna makes the reference obscure ; a reference to one of the Psalms of David, or, by error to the Song of Moses? rpnnx’ '"ieeni: the Targumic phrase, e. g. Dt. 12: 5. NTGl KTO Ss’na : hail and fire are frequently found together in the Old Testament as manifestations of the divine presence; e. g. Ps. 18: 13 f. Ezek. 38: 22. But cf. especially Rev. 11 : 19: “Then was opened the temple of God that is in heaven ; and there was seen in his temple the ark of the covenant ; and there followed lightnings and voices and thunders and earth- quake and great hail.” 4. n’nns, nn', trim: cf. nn X', 1 . 7; Ya = interjection “Oh.” Reitzenstein has called attention to the equivalence of these expressions (commenting on Stiibe, 1 . 14, Poimandres, 292, n.), to the v&v v$v raxv of 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, Antike Fluchtafeln, and the editor’s note p. 13. Cf. a Christian charm in Pradel’s, p. 72 : vemat sanatio celeriter, abeat abeat abeat malum. 5. All these angel names are found in Schwab’s Vocabalaire, our bx'ODTD being probably the same as the bs'OTD there. For magical refer- ences to Suriel, see Lueken, Michael, 71. 6. The sorcerer spares himself the trouble of naming the evil spirits by applying a “blanket” charm to them all ; cf. 1 : 14. xS-pi : see to 3: 3. — n'~GTx: evidently a confusion between the passive and the 1st person active. pnn : the only instance in these bowls of this rare demonstrative; elsewhere here pin 7. jionn: probably Etpeel. — For the curse at the end cf. 7: 17. No. 15 (CBS 16087) rprp^ nb ’inn x’nty’i kudk ( 2 ) ’larm xn^x nniox bi ’in tid’d 2 iot^'2 id ’m’tm^i nn id i^i^i itmp (3) m nm nmn[i>i] xdd in rmim i dxi ’eidxi ’sdxi pAd id dx^ n^n (4) nni’iin rt^m nun [in] uxin’tyn Dxi 5 DX^ tU’XI pin’I’l UD ( 5 ) KO’X DXI ’EIDXI P’^D X^ DX^> KO’X XJD |D pDnmi (6) pp’tyi pnn pa’by ’ujdi ’mo pud tu’x dxi ’eidxi p^d *6 (7) [nn]y”n nu^i pmnDi ps’pn pimyi pty’n panm pE’tm pyaai pirn xiui xnppy mivn pnn’ n’nnm xbnsi xktij niD’xn pnn’ nnox xnin] nn nn jdi xdd in rniin jd pud pnn’ niDEi (8) in ’irtD jdi ( 9 ) irxii’KU [in] 'nn’tyin jdi ’in in b^nn [jdi 5>xniDi ^>x’Dn.i i’X’nnu 5>«’i . . . ^xnnn J’xniDi bx’sn dido ’in I»x jd[x idx] pD^y G’p mxnv mu nninni i’xniDi Translation In thy name and in thy word, Lord of all healing, God of love. (2) Salvation of Heaven for the house of Hormiz bar Mama 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 selik : watrefe das min tnena Enas Ids Id selik : watrefe das ends (5) mend Bhybdyn W enas Ids las Id selik : -watrefe das ends mend. I scan and rhyme (?) against you, Spirits and Goblins (6) and Plagues and Howlers and Strokes and Circlet-spirits and evil Arts and mighty Works and Idol-spirits and the evil Lilith (7) And I bind you with bonds of brass and iron and seal you with the figure of a seal of fire, ..... (8) And I banish you from Hormiz b. M. and Dodai b. [M. and] Bar- gelal b. D. and Bar-sibebi b. C. (9) and Mehoi bar Dodai, in the ( 185 ) 186 UNIVERSITY MUSEUM. BABYLONIAN SECTION. name of Rophiel and Suriel and Gabriel [and . . .] and Rahmiel and .hatiel and Suriel .... and Serariel . And by the seal of Yhwh Sebaoth is it established forever. Amen, Amen, Amen. Commentary A charm for several persons, whose relations to each other are not definite. They may be members of one household — a kind of Pension. The virtue of the charm lies in the use of a doggerel couplet. The figure in the center of the bowl is a serpent with its tail in its mouth ; see p. 54. 1. T'Dlll: for this abbreviated form of Ahura-mazdah, see Tusti, p. 98, the same name in Lidz. xoxo = 'NOXD, 'OSD, as in No. 8. '111:38:4, \xiil; hypocoristicon from in, “friend, uncle,” etc.; cf. the biblical name nil and its variant '111, also Dada, 12: 2. The present name is feminine; may it mean the diidai, “love-apple”? Justi, p. 86, lists a Duday. 2. smo: a Jewish name found in the Gospels and in a Palestinian ossuary inscription (Lidzbarski, Handbuch, 318) = mso, 8: 5. lini: a proper name after Arabic formation? = “round lump, excrement,” etc. Galal is a biblical name. ' 32 'K ’12 : y L" is a form of necklace charm, see to 1 . 6. The mother has named her child after the amulet whose virtue she supposed gave to her or protects the babe. iTXinT’D: the Persian Cihrazad; see Justi, p. 163. The C’O is an attempt to represent the Persian hard ch. The name is the same as that of the famous raconteuse of the Arabian Nights. 3. nn '3 : doubtless referring to Dodai, who appears to have procured the charm for the household. 4. 61 P'^D ;d dxS : this and the following line contain a magical incantation expressed in a rhyming doggerel couplet. (In the first occur- rence of '310X1, the 1 was first omitted, then written above, and finally the word was rewritten that there might be no infraction of the charm.) First of all, there is a couplet rhyming at the caesuras and at the end; J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 187 then the last line is repeated in 1. 5, introduced by the obscure combination p“J3' i n , 3. A similar doggerel formula is presented by Myhrman in his edition of the Babylonian magical Labartu series ( ZA , xvi, 188; cf. Jastrow, Rcl., i, 339). It is there called a siptu, “incantation,” and runs thus (following Jastrow’s arrangement) : ki | risti libiki | risti la libiki | la libi [ pis | pisti sa anzisti | sa anzis j su anzis | anzis. | For Greek parallels see p. 61. The repeated njd of the couplet is taken up by TPJDl TiJ'S . The roots NJO and J13 may refer to the scansion of the couplet. 5. pp’t** = the Arabic demon sikk — sometimes interpreted as one-half ( sikk ) man, one-half demon, but probably a demon of weariness; see Lane, Arabian Nights, c. 1, n. 21, van Vloten, JVZKM, vii 180. 6. pivv: see p. 81; here between categories of maladies, in Myhrman between “devils” and “spirits.” pD’C: the Targumic p33t? (Jastrow, p. 1510), a feminine ornament, some kind of pendant chain, see Krauss, Talm. Archaologie, i, 204 and note; belonging to the category of noin, Nnp3j?, etc., see p. 87 f. Cf. the name above ’ , 33 , cn3, where the uncontracted form survives. 7. Brass, lead, fire, all potent against demons. Cf. the “chains of lead,” 39: 4 f. The bonds of hell are called catenae igneae in a Latin charm, Wunsch, Ant. Fluchtafeln, no. 7; also the “adamantine chains” in Paris Papyrus, Wessely, xxxvi, 1. 1227 fif. 9. Mehoi : hypocoristic, cf. Mehducht, etc. No. 16 (CBS 2920) poD’bi pminju mnm« *nxi m np'ityi’i (2) prnoDX -q nrn!> x’oty jo xmcx jinmmp^i jirrma^i (4) 'lppty 'J3 ’Wj>i Drmxjp pjai>i pinna^i ’mDir6i(3) H 31 n’DK M 3i xroi?yn mxn pna ^3 pnp (5) yr xPi po’pmi jimi pja pnb jinn) «niDK mnn xnnn xpiru mnn npnyn tymn (6) nA ’tnm xtynp xn^x npn m3 pn^i3 ptym xmi mnn xun xnpcy mnn (7) xn^ 2 n xrma mnn xpmo mm xro jD’pj mh j’tym pmox mnty(8) .nn xn^xn mom mnn n 3 ityn xn^33t3i ^xji no mm nsitym (9) mm xnnoityi xmnn naim xntmn xna^tyxi xnsipncyxi (10) xnaim xn^ni ’!mpi xnpjxi xnni^i xdohi m^n nanei (11) ’jddi pm mtyi xnunmen rniDxi nnpn x^pn 3 i xmyasi xyjs jtym jmox xoom m^n xnimn y 3tyi mpn nmyi ’tyn ’trim xm^i pan 1 joi p’jin jai mnmx xnxn n3 ppnty joi pmcox nn nan jd (12) jaatyoi n^n jimma j»i npnsy mn jdi annx joi (13) n:s joi pinna jdi xmsia jai mm noxp n^o tax (14) jax D^iyh jjn xan ja n^n jimnnn jai pnmnp jai trx’a ^a nix m wX^n a^tyima mman pa mn’ nym joon pa mm nym iaon i?x Translation Salvation from Heaven for Dadbeh bar Asmanduch (2) and for Sarkoi bath Dada his wife and for Honik and Yasmin (3) and Kufithai and Mehduch and Pannoi and Abraham and Silai the children of Sarkoi, (4) and for their house and their property, and that they may have children and may live long and be established, and that (5) no Injurer in the world may touch them. And in his great name, whereby the holy God is called — wherein are arts ( ?) — (6) which suppresses darkness under light, plague under healing, destruction under construction, injury (7) under ban, anger under repose: suppressed are all the sons of darkness under the throne of God, in whose (?) name (8) are bound, suppressed Devils; gripped likewise are evil Spirits and impious Amulet-spirits and Names and Princes of (9) ( 188 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 189 darkness and the Spirit (breath) of foulness and fatigue and the Tormentors of night and day and Curses and Necklace-charms and Words and Adjura- tions (10) and Knockings and Rites, the Plague and the she-Plague and the voice of Invocation, and the Spell of poverty and Demons and Devils 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 11. 1 ff.), (13) and from all their house and from their property and from all their abode, from this day forever. Amen, Amen, (14) Selah. “And Yhwh said to Satan,” etc. Commentary A charm for the large family that appeared in No. 12. It contains an extensive and repetitious list of demoniac species. 5. 41 nwa: I have translated literally; the original form may have been: rnb ’cnn npn 'p xn^Xl '2 '2 “the great name ... which magicians invoke.” 6. ppl. act. 7. “Sons of darkness”: contrast the “sons of light,” 1: 9. 8. X2iL‘Tn 'Dim: cf. the Pauline rove Kocfionparopaq rov GKorovg tovtov , Epli. 6: 12. •6x31 no nn : lit. “foul and laboring spirit” (breath; in Bekor. 44b (an obscure passage) there is a disease or demon called xbx:, which is interpreted as “asthma” (Jastrow, j. v.). Foulness of breath was cause for divorce, Krauss Taint. Enc. i, 256. Cf. the n^s , 3 12 of 29: 7, which is found in the same passage from Bekoroth. 10. mpn x^pro: see pp. 52, 84. 11. p222’D: Af. ; cf. English “lay a ghost.” Knu , 2D , cn mox: cf. the Rabbinic 41TD2 'X, “genius of nourishment,” and see pp. 79, n. 70, and 86, n. 112. No. 17 (CBS 2922 ) nntaai (3) rrp'atr xn-^ma na tr'oiD pijk NtAy (2) mi pc? «or ^au nop jn parniyaaN pam^n pijn Nnamni xnp^ (4) snm ton* '3'rv maim por (6) pam: byp panyo tdd pntmaj’ n5p pnn!>t? ^’ony (5) parntron tmoa^ (7) pD’on ah ipai iyoty nrLA nr6 papxi not? jn!>a pao’tn pa'by naa (8) nntrmxoi xrLa pi nmn pal nma to ^a pm pa nmaa ana^no na pa’axn npp’ 3 paGy 'Jtoin n'nna p yt?W’ paAy nVn snotra pa^y mu Nnotra jnni’t? nan puomi mooi pantami parnu pa!’ ami pao'an anpm (9) aai> ana nou mma p yt?in’ aa! 5 Tax pnann mma py^im pa’by ( 10 ) h^kh ipai itaoa an!"!’ aan^a paaai ntat^ p^a (11) pa'D’an una nantma ao’ aayra nmnm (12) nnoa nnmna ah nnma a> anaimo na tmoia!* n!> pomn ah pa amoai xmax s’cs n'nna p yt?inn anpryai ns? i’an anppya anotra pab ppa'aa an^aao ^a journal ihtaa (13) tmoia ua poinh Tnrh h aaab ni>D pa pa 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) Llag 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 altogether from her house and her dwelling and from Kalletha and Artasria (8) her children. I have warded against you with the curse which Joshua bar Perohia (.sic) sent against you. I adjure you by the honor (name) of your father (9) and by the honor of your mother, and take your divorces and separations, thy divorce and thy separation, in the ban which is sent (10) against you by Joshua b. Perahia, for so has spoken to thee Joshua b. P. : A divorce has come to thee from across the sea. There is found written (in it), ye whose mother is (11) Palhan and whose father ( 190 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 191 Pelahdad, ye Liliths : And now flee and go forth and do not trouble Komes b. M. in her house and her dwelling. I bind (12) and I seal with the seal of El Shaddai and with the seal of Joshua b. Perahia the healer, healing and release from Heaven for Aba and Yazdid and Honik sons of Komes. Thwarted and frustrated are all Injurers, whom we have removed by the ban upon them. Amen, Amen, Selah. Commentary A charm effected by a woman for herself and her children, who appear in two different groups, in the name of Joshua b. Perahia. It is an abbrevi- ated and often incorrect replica of No. 8. 1. For the corrupted formula, cf. 6: 5 and see p. 55. The full form appears in no. 16020 (unpublished) “this day out of all days. I Honik,” etc. 2. 1 . 7 the name obscure; cf. K o/unrrapvri t Justi, p. 165. xnabnE: for this name, frequent in these bowls, and its equivalents, see Noldeke, Bncyc. Bib., s. v. “Names,” § 62. n , p , 3 t^: Peal, the following verbs Pael. 3. For the singular and plural number, see to 8: 2. The word lilith is spelt badly. For the son ‘b cf. 29: 7, and see p. 78; the parallel has torn 5 . The correct grammatical forms are found in 8 : 3 ; the lilith names following are also mangled. 6. pD-’Dn : Afel of DDJ. 7. xn? 3 , i. e. “bride”; cf. the Babylonian name Ina-ekur-kallatu, cited to me by Prof. Clay. n'-iCTHN : a form of Artachsathra, and cf. Apra[i xsyaj^] xnipx x'ay> fan -13 [p“inn] pud ^3 pna yv xh pa’pnn ( 3 ) pm nnrrx ’iubv’x fa [pj3 rpi>] [xa’inyi hhi ’]tbh pn^a X3^a xnn mD’x 5 >x (4) rpnx pyx mrix 01^3 xo^y [xnnn xn^]^ mn nm3 m xrp^ D3l>n3 ’3 Ay ( 5 ) rpystyx xnAA-t X3i ... [xnpm“i]i ’pmn xS>3xi xpjm xsnai x'nmi ...x’3xm (6) xn mxn nsipo’-x by . . . pop xn’mam. •ooi’A DB.-ia3 pna’m ’3 Ay ( 7 ) rpy3yx xmy ’a’a nva xa’J pai> irons xn xnAA ^yi in nona (8) i>yi ’in i>yi ’my by aAy inn x[i3J] inpy pnAy pnnn xi> (9) 31 m prpyA xan ’my p[3H3 xas pa] rr’ moam ptnnTi xin [tp]x is npbxt pnn xnpo ja ipnhyi innpi panaia i”3pi pson n’xi [Ai poin prA ji3]-ip’n xi>i pyrn xi>i imnn’x ’non’xi’ rA xi> my nA (10) . . . ’ana mn jaax’ fanna . aia »3 naan nab’ns xin (11) piAAp nab’nn xb prA fax n’yxps ’a’ ny’y ( 12 ) xai>y ’ai’ fa ypis[a oy rAy mini pop xnpryja rmiAn n^D fax Commentary This inscription is yet another duplicate to the three collated under No. 11. It is badly written and mutilated, and would be in large part unintelligible without the other texts. It presents little that is new and a translation is not necessary. 1. The name of Ephrah’s father is uncertain. From what appears here, it may be ’PPX; cf. ’n’XP3, in Seder ha-Doroth ii, 47. In 1 . 9 it looks like ”’X, i. e. Aye? But the strokes may be for abbreviation. 2. A prayer for offspring is here expressed. — ’IPJBY’X ; hypocoristicon for mnnnjD¥’x, see 26: 4. 5. D3i>n3: again this name differs; but the tradition of the granddam’s name is accurate. XT n3X3: i. e. pipbxp. 6. rt’SXP : ppl. of X3P . ( 193 ) 194 UNIVERSITY MUSEUM. BABYEONIAN SECTION. 'pn : if not an error, this is a further development of a word with a history : dakdak = dardak = darak. Nrp¥ 'D'O nv'D: the probable reading. NJl'Y is biblical. The dirty habits of these foul demons appear in the Babylonian magic ; they are compared to pariah dogs and are exorcised by the spirit of foul streets, see Utukki series, B, 46; cf. v. col. 5. 1 . 21. 8. nntsan: for 'a xn. 9. imp: if we read so, we may compare the magic formula in Pesah. 110a, 'T'mp mp (see to 1 : 6). The verb = piy, by transposition, com- mon especially in Mandaic. Lidzbarski in his parallel (see to No. 11) reads xip and translates “spring up”; but read there Nip mp. No. 19 (CBS 16018) mnoip (3) Nbip Nonnoi Nonmi np’dn 'onpp (2) n'dn npnidn no "jotro Nbn j'pd'n Nyo’tyo Nnabno in '«3m (4) npn’on p'typtyo jnnp nnotmo noi mbNP nop Nobo bio'N Nno "i’o^3 jnon'o Nbn (5) ponn nnonoi jnnty'o nop Nno niopbo diboi NnNonD'NP Nnop Nnobo (6) n'biO'N pmo -j'Dtyoi Nb’bo N’PO DIDOI D1P3JN Dltyoi Jlba PO blO’N DltyOl (7) HOPUnD DlB’Ol OPJOP DltyOl NHN1 . . 01D10 no DIOPPJ DIDOI (8) D’bW NOTN DIDOI NDOPN1 N^POI npnop'J NnNpnD’N noni (9) non mbN j'n’ty nityoi Ntoni Non no bN'aoD . . . .mop nop N*no pjn Dityoi nmNUO po tyn rp Nty.'typ Nnoo nod’ppn Dityoi Nyotyi nponp Nmb'D p'mb'D n'b Njpnoi Nt^noi Nbna b'yb pop 'prow (10) 'jnba mtyoi jvo'byi j. . . N’toaiDi (11) bNon po njpjo Dityoi nopoop pop non bN'PTON Dityoi d'opon Dityoi Don po dp/n Dityoi b . . . oo tyop'ooi jponooi Dityoi Dionbyo dipo dipo dip j.poi jtpn Dityoi (12) n'b n'N Nb 'onpp noNbo (13) bio'N N-no Dityoi Dityoi 'pioppp nop ND’btyb bipty ppty bmoNb n’DN priN pot po pnN c.it^op 'opjop nop n'poi Noon Npb’N Dityoi 'pyn nop monm Npnty ppn ndoi (14) npd'n 'tyn 'oddi 'in n'ty bo by 'inn 'inbni pbm pn'Dty’o p'ty Nb 'nip' mnn joi p’ao Nb nniD’N po tyo'NP pn'by '0"p p'typtyo jn[pp] nnoao jp'np (15) Nntyn Nn'b'bi tymooi NP'ty ion porno 'pd'n npdno pp'DN oin N'otyo pon'noi nyoNo ppd'no Nnabno po 'nopp nprroo jon Nnabno po 'nopp npmop (16) p'typtyo jnm nnoe po po no'oho j'O'nm p'typtyo j'ppp nnoa by mNP Nponai Nnooim tynopi Nini NP'ty 'P'dn oin nodi oo'tyo P'dn oin n'bio’NO (17) O'nm bio'NO Nnabno po 'opp npn'on n'o npt'yo o'dn oin nor po jppno j'O'nm noo mbNo p'dn oin npioo Q'nm nop NO'btyo j'O'nm Npnty NpbNO J'P’dn oin NTiyn nop Nb’ooo po’nm jion oityo Nnabno po 'nopp npmop p’typtyo j’ppp nnoa j’o po 'pioppp (18) n 'nopo . . . napoo D'&yoi Dial pdd'Pp bN’TTN nop ndip Npoity dio’PIN dto'opdd p’tyNibo ib'y jin’ piop’no mbN obyo (19) NO'by no.n Dityoi lonn'o 'ob’b naoio Nooyi P'^npp nh.o j’o Dnnn'j Nnabno po 'nopp 'ppn'on p'typtyo j'ppp nopp npn’on (20) p'typjyop Nn'o j'ppbi jip'O Nb Nob did 'O'no p'bjn j'o noo'o Nbi p'b'bo Nb n'o jirnn'o Nbi p’b jiopp'o Nbi jiby'o Nb Nnabno po dbybi jop noi’ ( 195 ) 196 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Translation In thy name, O Lord of salvations, the great Saviour (2) of love. Charmed and sealed and countersealed is the whole (3) person and the bedchamber of this Mesarsia, surnamed (4) Goldsmith, bar Mahlaphta, with the seven spells which may not be loosed, and with the eight seals (5) which may not be broken. In thy name, lord Ibbol, the great king of the Bagdani; and in thy name, our lady Ibboleth, (6) the great queen of the goddesses (she- dernons?), 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, lord of 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 great lord (10) cast above (him) iron and bronze, and fastened to him fetters (?) of lead and the 70 exalted priests of Bagdana; and in the name of Bagdana son of Habal (destruction). (11) ...; and in the name of Palnini and Mandinsan and.Menirnas ...; and in the name of Iras son of Lianas ; and in the name of Abrakis (Abraxas) ; and in the name of Agzariel, who is without compassion; (12) and in the name of Arzan and . . . , ros herds dcltcros; and in the name ... to Ariel he sent a message : “Lift up” ( ?), ... to the great Ruler before him; and in the name of . . . ; and in the name of lord Ibbol (13) the great angel of the Blast-demons, and in the name of the great God and the great Lord of the Bagdani ; in the name of Arion son of Zand: Ye are charmed and armed and equipped. Against all Demons, Devils and evil Satans, this 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. In the name of these charms are bound there Demon and Danhis and the evil Lilith (15) which are in the body of this Mesarsia, surnamed Goldsmith, b. M., by charms in earth and by seals in heaven. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 197 Again, (ye are) charmed with a charm and sealed a second time away from the body of this Mesarsia, (16) etc., Amen. Again, charmed are the Demon and Devil and Danhis and Amulet-spirit and Idol-spirit, which are upon the body of this Mesarsia, etc., by Ibbol, (17) and sealed by Ibboleth. Again, charmed by Sinas and Mana, and sealed by fire. Again, charmed by the great gods and sealed by Arion son of Zand. Again, charmed by the seal of the family of Hanun, and sealed by the great ... of Zeiiza (Zeus). Again, charmed by the true God, and sealed by the great Ruler (18) who is before him, away from the body of this Mesarsia, etc. In the name of Patragenos, Okinos (Okeanos), Sunka, Kosa, Kapa, Azaziel (19) his constellation (?), that this Mesarsia, etc., be sealed from the top ( ?) of his head to the toes of his feet they shall not be, nor this house of Mesarsia, (20) etc., shall they enter nor approach, nor appear therein, neither by night nor by day, from this day and forever Commentary A charm made out for a certain man whose body is infested with evil spirits; with great elaboration of incantations they are exorcised from him and his house. The inscription is thoroughly pagan, and is interesting because of its invocation, for over half its length, of an extensive list of deities. Cf. a similar long list in Wiinsch, Ant. Fluchtafeln, no. 4. Unfor- tunately by reason of the coarseness of the script and its general illegibility, most of these names are obscure. Some 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 may have given certain of the names ; notice the reference to the 70 priests of Bagdana. 2. K»rpn: error for KD’nn. 3. rvnttip: the word = “stature,” then, as here, “body,” as is shown by the phrase, in a similar connection, in bowls published by Schwab (E) 198 UNIVERSITY MUSEUM. BABYLONIAN SECTION. and Stiibe (11. 56, 64) : the demon depart, etc., from the 248 rrnoip ’Oin of such a one (the word is not recognized by either editor). The same word occurs in the interesting magical passage in Use., 13: 18. : also in Schwab, G; a frequent Talmudic name (see Sefer ha- Dorotli, ii, p. 276). 4. : this surname appears as a proper name in Hagiga 2a. “Seven spells .... eight seals” : for this cumulative expression, cf. Mica 5:4; see 5 : 2. 5. Tni‘’3 : cf. 28: 1. Vd’N: also below, 11. 7, 16. In 1. 7 he is :6a "13, and his consort Jvbn'X is “our lady.” Professor Clay has cited to me a divine name Ubbulti appearing in a Cassite tablet, in the name Ubbulti-lisir. bl3is might also be read, and I am inclined to make the word = Syriac ubbala, “generation,” etc., and so A luv. For a discussion of Aeon as supreme deity, god of time, etc., see Reitzenstein, Poimandres, 269 ff. The Aeons appears in the magical texts, e. g. Dieterich, Abraxas, 140, 1. 51 ; 192, 1. 21 ; 203, 1. 18. The syzygies of Aeons were male and female — cf. the names in Origen’s list at the beginning of his work Adv. hacr., and nvU'N would be a forma- tion to express the female Aeon. Derivation from Apollo also suggests itself, but the feminine is not thereby explained. 6. , n33 : Comparing what precedes, the word means some class of deities or demons. In 1. 13 N3U3 is a divine name, = the demon in 11: 5 (q. r.). It is then a word like Nrpx, etc., which can be used individually or generically. It evidently contains the Indo-European element baga, “god.” It is difficult to decide whether Bagdana is a propitious or maleficent demon (as in No. 1 1 ) ; in the latter case he is charmed to work the good of the sorcerer’s client, as in the Greek incantations, e. g. Hekate. In W. T. Ellis’s Syriac text (see § 2) appears N3N133 N'lD NTnt32\ “Samhiza the lord Bagdana,” or “the lord god”? The spelling gives the vocalization of the penultimate vowel. For 5. cf. the Enochian Samaeza. 7. DTEUN: the ending D1- in this and other names recalls Greek formations. May this word = ayye/lof 2 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 199 X^D: in Syriac, “logical,” etc., and used nominally = to loywov. It is here associated with XDD 1 X, both being names of a potency; the passage is parallel to 2 : 2, q. v. xbiiD: if the reading is correct, the Rabbinic , Afel, may give the interpretation, — “leader,” which would be a fitting epithet of Armasa- Hermes, “the shepherd” par excellence. Cf. the idea in the late Hellenistic religion of a deity, especially Hermes, as a guide, ■frytfiw, of souls; see Cumont, The Oriental Religions in Roman Paganism, n. 63 p. 253. It may be noticed that 'ft is used in the Talmud of a “traditional word or saying” (Jastrow), i. e. = logos? 8. bx'DID: also 14: 8. In his epithet, XTftn appears to be used, as in the Syriac, of the divine nod or intimation, i. e. “command.” 9. X 3 DmN: or the name is to be read mx, followed by XB^p X 713 D X 3 D tWp; why the fem. Xfl 3 D ? 10. In this and the following line most of the words can be read, but in consequence of the failure of the context the text defies interpretation. The three metals may be referred to as having magical properties, and this may give the clue to X 13 X 3 XJV^D (runn'D written first erroneously). Comparing the Mandaic text in 39: 5, XTX 3 X 3 xnx^B’K ’3 (XTDy), the equa- tion suggests that our XD’S’D = “chains”; possibly xnS’D “basket,” and here used of a metal cage. ^X 3 n 13 : = “Son of destruction”?; cf. Din 33, 1 . 11, 33 1 . 13; these deities are given a parentage like bu'X, 1. 7. Possibly Din is Din, the verb used in the Nerab inscriptions, and so = bx3n. 11. DTX^Epwf, or "Apw?— D , 313 X: cf. 7: 9. ^xnnx : ^xnil is found in Schwab, Vocabulaire. Is ^xnnx “God’s cruel one,” meant? 12. The accumulation of words in ros is a charm formula; see p. 61. 13. XDX^ft = m^3, 1. 5. — ’pyR the ’P’T with Mandaic spelling. 13 T 13 jinx : found also in 34 : 8, which determines the reading here. Ol pnx : the plural is problematic, as there is but one client to this charm ; it may have been used inadvertently, ’’snn is not Aramaic in its present sense. 200 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 14. this obscure demon appears again in 1. 16; it is evidently the listed with the planets in Libzbarski’s Mandaic amulet in the de Vogue Florilegium, 1 . 251. 17. cf. the Mandaic DUX'^D, name of an angel, Lidzbarski, Ephemeris, i, 104, n. 2. xnyr : Zeus, = Syriac TIT , in Jacob of Sarug (Martin, ZDMG, xxix, no, 1 . 50), otherwise Sri and DIE xjd = the Mandaic genius Mana? See Norberg, Onom. 96. jun nu : the family or school of some magician like that of Joshua b. Perahia, see p. 46. 18. DlJ’plN = ‘sineavdg, the parent deity in magical theosophy (cf. Ea in the Babylonian) ; see index of Dieterich, Abraxas. The preceding name recalls Protogonos who appears with Aeon as son of Kolpia and Baau in Sanchuniathon’s cosmic genealogy, Eusebius, Pracp. ev., i, 10. 19. : cf. 11 : 7. rvcyxibo: an astrological reference? rppm nsTitt ... 70 : the same phrase in Pognon B, except that the word NDD’t, “hair,” appears there. No. 20 (CBS 16023) me':: \ nn hid NDN'^l tOXtobl N'JNDDI X1H1 KTCP ( 3 ) 'O'nni "TDK NNNXNN j H 113 “nDDin ( 2 ) Dl[20] (5) D3 HID nn’DTl IDKD’2 THDI K^>K3 NTnn»T (4) [xnNtHjD k x x s n x 'S3 rr^n n^D jdk jck jdk i»k iwani ^naa Translation Tardi bath Oni (2) Hormisdar Tardi. In the name of AAAAAA, exorcised and sealed (3) are the Demon and the Devil and the Satan and the Curse-spirit and the evil Liliths (4) which appear by night and appear by day, and appear (to) Tardi bath [Oni, etc.]. (5) In the name of Gabriel, Michael, and Rophiel. Amen, Amen, Amen, Amen, Hallelia, Selah. According to AAAAAA. Commentary A charm against ghosts. The interest of this bowl lies in the figure decorating the center. It represents a demon with arms and legs manacled. On either side of the figures is an enclosed space, that on the figure’s right hand bearing the inscription N11DK, that on its left, K1BH, i. e. prohibition and permission. In the lower part of the body on the former side is in- scribed the names of the sorcerer’s client. The pictures thus graphically presents the idea that the demon has no power over the lady in question. The picture is of better quality than the inscription, which is very illiterate. The spelling is most careless. 1 . The connection of the proper names is uncertain, as also the char- acter of the names themselves. For “HDD'in I might compare the Pahlavi Ormazdyar, Justi, p. 10a. 2. For the repeated N, see p. 60. 3. probably an artificial form; cf. tOTty, tODD. ( 201 ) 202 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 4. N’tnn'O has Mandaic fem. pi. ending. — In the first X has a point over it — to mark error? cf. the Massoretic Nikkudim. 5. : the first vowel as in Enoch and in Mandaic, representing the Hebrew active ppl., parallel to the equivalent Aramaic form in Raphael. -ptjljn: for similar perversions see 24: 4, 31 : 8, 32 : 12; cf. in the Paris Magical Papyrus, 1 . 3032, and n’i? in a Jewish charm, JAOS, 1911, 274. No. 21 (CBS 16054) nnn n[n]nD\ D’nn (1) nna nil nnsipD’xi pyjs ba jd nnx pm[l D ID ’B”3 Xn^aaD [I]D 1 pK ”2 ( 2 ) PPTJ JD1 KD’^ ID1 nnn^ nJ> panpn xin nil [nn£]ipD’xin D’nnn nnx na ( 3 ) Dnnm ppry nn^nn ponn nyat^a ID 1 PB ”3 pyja ba ID 1 Idi [ptna] (4) pnn ^a N*n^3DD ni’D [DX JDX Nos. 21, 22, 23 No. 22 (CBS 16006) limn Dnnoi D’nn (1) na nnn nnaipD’xi pyjs S’D id nnx pnn [>3 id ptna xn^33 D idi ptnn (2) ppn ^3 di idi nnn5> n!> panpn x!n nn ( 3 ) nnaipD’N^ QTinn nnx dd D nn]Di ppny nn^nu ponn nyaeTa Idi xn’^ pD in jd PPTJ ( 4 ) nma!> ni> panpn xh [n]nn nnaipD’xin [nnx ri3] [Idi] ptna pnn in idi hdv jd (5) ptnn ppn in Q]!>yh pn ni>D id[x idx No. 23 (CBS 16090) nnn D[x]nnDi a^nn (l) nn nn anana^i pyja in id nnx pnn in idi p^n xninao idi ptna ( 2 ) XpTDl XpD in JD1 Xn’i^ IDI nnni> ni> panpn xin nn ( 3 ) nnaipD’xio IDnnn nnx na annDi ppry nni>nn pDnn nyat^a ppp in idi xninaD PPTJD 1 ( 4 ) nnni> ni> panpn xin nn nnaipD’xin nnx na pin IDX IDX Translation ot No. 22 Sealed and countersealed are the house and threshold of Dodi bath Ahath from all evil 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 with three signets and countersealed with seven seals from every kind of ( 203 ) 20i UNIVERSITY MUSEUM. BABYLONIAN SECTION. Lilith and from all (4) Injurers, that ye approach not to her, to the house and threshold of Dodi [b. A.], and from all evil Spirits and from all evil Injurers, (5) from this day and forever. Amen, Amen, Selah. Commentary Three identical bowls, out of the four which were deposited at the corners of the charmed house; see § 8. There are slight variations in the inscriptions ; in No. 22 the writer found more room and made a longer inscription. All three are most roughly and illegibly written ; the characters 1, T, \ I are indistinguishable, and a has a peculiar form. The word transliterated p'1, 22 : 5, is written in a clumsy Syriac script. An interesting grammatical peculiarity is the omission of 1 after a genitive with the personal suffix. This appears at the beginning of 1 . 3 in No. 22, and throughout, in the same combination, in the other two. This might be taken for haplography before 'in ; but the same phenomenon appears in the Mandaic bowls published below ; see the Introduction, §56. For the injunction in 1 . 4 not to approach, cf. the like prohibition in a late Greek charm (Reitzenstein, Poimandrcs , 294) : rov pi aSinf/caL % pla^ai f/ npooeyyioai , k. r. A.; cf. also a Syriac charm of Gollancz’s, p. 93. No. 24 (CBS 2926) io N’ctf 'cm3 ’Drum (2) Nns^no nn run^ n> ’nn n’dc ;» [nd]idn nn ’pNp^ r6 ’pin N’ot? io niyidn p6nd idn ion ( 3 ) njin jo nj-ptn iei Ion ion ’jnodi Nnni '&w ’o^n nro i’onnn ( 4 ) . . . xnsbno N’otr 'om: 'Drum ns^no . nn typjpri’ ( 5 ) niyidn h^nd idn rpnax yu n’pij rt^ND ion ion ion (6) *n inon nip ’nxm Translation Salvation from Heaven be for Hindu bath Mahlaphta, (2) that she be saved by the love of Heaven from Fever (?) and from Sweating, from ( ?) (3) Amen, Selah. Salvation from Heaven be for Kaki bath Mahlaphta (4) that there cease from her disturbing Dreams and the evil Spirit and evil Satans. Amen, Amen, 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 certain woman, made out in their names severally and for specific maladies. The misspellings are numerous. 1. run: the same name appears in 40: 14; it is hypocoristic of Nmnuri 38 : 3, i. e. “Indian woman.” 2. NJYD’N is doubtless fever, in neo-Syriac = malarial fever, cf. the general name for fever with the Jews, NDK'N (Preuss, Bib.-talm. Med.,, 184). and n. b. the disease asu in Assyrian, Kuchler, Beitrdge, 131, 197. For the next word the root NIN suggests a sweating disease. NJlN may be another kind of fever. In general see above, p. 93 f. ( 205 ) 206 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 3 . ’pSp: also in Hyvernat’s bowl. The name occurs as that of an Egyptian sorceress in a Syriac biography of Rabban Hormizd (c. 600), cited by Budge in his edition of The Book of Governors, i, p. clxiv. Our word is probably the Syriac kaka, “pelican,” while the Egyptian name may represent kuk^ (for a similar adoption of this Greek word, see Payne Smith, col. 3709). 4. For the “disturbing dreams,” see p. 82. 5. Zarinkas: cited by Justi, p. 382. No. 25 (CBS 16009) pnmjnn prpj'D nn rrnn’x xth nn nnxbi ’dxd id 'nub p'Dt? id xm[Dx] pn’Di (2) pmp'i pnn pnb rnn pnb pmon pnn 'd H’d^h 'Dmn ’lfm nm -innniDi D’p & nnx dik’d nnou 'bxi imno’j ’b’x amp id pnnrm’x lDnin xn [pn]bm pnun b. '(3) in nnvrnb Dinb n be> dudxh bn by bx'Di' (4) oico om nnnn by mrr nnx inn pn pi yn bm 'dim Dm Din m piDD’D noD[nx] . . nnot? . . . m pi mir* bxuJDty pb np bx’m poty [bnb] xmoxb pdddh n'nxbo pj'x nb’x DDnnty Dsnty Dpbn du'ID (5) pa’D [nj]nm n'nrpxm nj'jrpi [n]rrn pnnn xniDxn ppa'i pn’ (6) pj’x xko’x 'p Idx jdx nby b'bnbi pi xdp id ’dxd id 'iiu pnnb (7) rrn'nn mj’x bmi nnjmi nnbbn nbo Translation Salvation from Heaven for Guroi bar Tati and for Ahath bath Doda his wife, that there vanish from them in their dw[elling the Demons and Devjils by the mercy of Heaven. Whoever here has dead, who shall become alive to them here, and shall 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 contentions of them all. Behold, Blessed art thou, Yhwh on account of the name of (4) Yophiel thy name, Yehiel they call thee, Sasangiel, Yhwh, and so names [Ar]masa Metatron Yah, in the name of Tigin, Trigis, Balbis, Sabgas, Sadrapas. These are the angels who bring salvation to all the children of men. They (6) will come and go forth with the salvation of this house and property and dwelling of his, and of his sons and daughters and all the people in his house — (7) of this Guroi b. T. from this day even for the sphere of eternity. Amen, Amen, Selah, Halleluia. Commentary The inscription is of interest because it is directed against the appari- tion of family ghosts. In this respect it is to be compared with No. 39 and Wohlstein’s bowl, no. 2417; see above p. 82. ( 207 ) 208 UNIVERSITY MUSEUM. BABYRONIAN SECTION. 1 . 'm3 : identified by Justi, p. 356, as a new-Persian form of Waroe. The Seder ha-Doroth lists a number of Talmudic persons named N'HJ and jimJ ( ii, 89) ; also a famous Syriac martyr Gurias is recorded. Apart from the Persian hypocoristic ending, the word could be explained from the Semitic ( NU13 , Syriac, “whelp”). Cf. also the Palmyrene SOU, Tidz- barski, Handbuch, 249. 'OSD: Tata is a feminine name found in Syriac, in Asseman’s Biblio- theca Oriental is and Wright’s Catalogue of the British Museum; see Payne Smith, col. 1456. Cf. snsn, 39: 8. 2. 'S'X, ,L, s , and nS’S 1. 5: the Aramaic pronoun with loss of I, cf. similar cases cited to 8 : 2, — if not a Hebraism. nnD'3, imno'3: Hebrew Nifals with Aramaic inflection. ninnS DinS nSt:’: the idea apparently is that a message be sent to the dead to cause them to cease their contentions (|in'3'-i) with the living, then one of these departed spirits is named. The name is not recognizable as a proper name, and evidently, as in Wohlstein’s bowl, referred to above, it is a fancy name. (There we have such names as Yodid, Muth, Dabti, Ith .) 4. Sn'BI’ : One of the six angels in Targ. Jer. to Dt. 34: 6, along with Metatron, and, in Schwab, Vocab., 145, a companion of M. and prince of the Taw. '21' is a Talmudic surrogate for mil', see Blau, Zauberwesen, I 3 I - Sn'IT or Tsin' : cf. hsin', Schwab, p. 141. The following name is un- known. These angels are invoked as phases or names of Deity ; cf. p. 58. Hermes-Metatron : for the identification, see to 2 : 2 ; here identified with Yah. 5. These magical words are mystical names of the angels; see p. 97. They are dominated by sibilant terminations for which see p. 60. n'3X?D: Mandaic plural spelling. 6. ;irr = pns'. 7. nSy S'^3 : cf. Syriac xnx", XJ3T bj'H also of a cycle. ■m t No. 26 (CBS 3997) nwa nNi (2) iyo’ ”” ’2 byi urn ”” ’2 by 3pin ”” u'nbN ”” bN3B” yosy “3 ”” iyr itDon in (3) ”” lyr toon bx ”” ion’i ntya 33 ”” ’2 by noty ”” Nnty’3 Knn (4) ’Djn rrpnxi m’DN 3in tyNo 5 >xid tin nr xbn D’^nn 3’nnn Nin..n n3 i’onj2VN Nini ’qnq 33 rp3n’3’33b pn^ irnmn n> Nna'pn Nn’b’bi NH’y b:i 2 Nbi nnytyi nnyty [02 xbi 32 vi cyon b33 abi nb’b3 Nbi do’ 3 ab (5) 'Dry 1 . . . N1 ’3313’n 3201 ’331D’21 ’3D’J ’blptyi PPPOPP IQ (6) *y T pilb’N N'3'Jt N’3’3 '313 D3D’N 3'313 (7) p33,3 xb 31131 tirPtyj’b pt3’3 }'3'ty p3!333 NQ3 Nito’tya (8) 3cy. p3'o rvn2’2Ni n&y’N n2T’3.n 'nty’N ab ’.313 D’ilP’N N sb . . . . NQV3 3 n’JlDtyi Pnbf’H D1’3 nrrni Translation “Hear, Israel : YYYY our God is one YYYY.” “According to the mouth of YYYY they encamped, and according to the mouth of YYYY they marched (2). The observance of YYYY they observed according to the word of Yhwh through Moses.” “And YYYY said to Satan: YYYY rebuke (3) thee, Satan, YYYY rebuke thee, who chose Jerusalem. Is not this a brand plucked from the fire?” Again, bound and held art thou, (4) evil Spirit, and mighty Lilith, that thou appear not to Berik-Yahbeh bar Maine and this Ispandarmed bath H. . dora, (5) neither by 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 of dismissal. [I have divorced] thee, [even as demons write] divorces for their wives and return not (to them). (7, 8) Commentary This charm, against the evil Lilith, is introduced by three quotations from the Scriptures. The first is the opening sentence of the Shema, which still remains the contents of the Mezuzoth, or house phylacteries of the ( 209 ) 210 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Jews. The other two have occurred in previous texts ; see 5 : 5. Unfortun- ately the last two lines are too broken and obscure to be read. I have merely reproduced here the evident characters. In the segments of the circle at the bottom of the bowl appear words, some of which are forms of the divine Names n\ irr, nx\S; also Yib'X (?) and in\s" ( ?) 1. ,v ’ 1 : for mrr. Cf. the common scribal abbreviation, Vl or ,v ’; also such forms as TV and Ui, in Schwab O. nco *n: for TO, as in No. 5. 3. 3in: cf. 2: 1. 4. rrarTona: there is no doubt as to the reading of this name and it is remarkable enough. The second and divine component of the name — which was an ordinary [iT]3“i3, [rr]3ra, or [rp]3na, 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 it upon himself to give this interpretation ( DTPS ) of his client’s name. Here then is a clear survival of the ancient magical significa- tion and use of the personal name (cf. Heitmuller, “Ini Namen Jesu,” 159 ft'.), as also of the pronunciation of the name itself. It may be retorted that m — would hardly be used to represent e, and that the original pro- nunciation was Yahwe, not — c (see Arnold’s valuable discussion, JBL, xxiv, 152). The latter thesis is right, but I think that the tradition repre- sented here connects with the Hellenistic magic, in which, among various forms, i«* occurs several times (Deissmann, Bibelstudien, 7), 1 although I have not found a case of 1 aj 3 v. Further, in the Talmud (Sank. 56a) nDV appears as a surrogate for the Name, which Dietrich, ZATIV, iv, 27, would vocalize as Yose. Blau ( Zauberzvescn , 131) objects to e, but adduces from the Mishna, Siikk. 45a, the surrogate ’SY which he identifies with the Greek magical term (citing Paris Pap. 11. 1896, 2746). This would be further proof for v in the current magical pronunciation. As for rp- = -e, we have not only the masc. pron. suffix for a parallel but also the plural -e represented in the same way in some of our texts, e. g. 9: 6, 12: 1, 25: 5, and also the proper name rvnn 31: 2. 1 Also on an Abraxas gem, see Diet, de I’archeologie chretienne, i, 141. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 211 I 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 assents), but no better explanation has been offered. (Is there a possible explanation in the nun' noticed to 7: 8?). In the first amulet in my paper “Some Early Amulets from Palestine,” JAOS, 1911, 272, line 16, nun' is apparently to be read for the divine Name, a proof of western connections for the present form. TDVTJByN: cf. Glossary B for other forms. The name occurs in Ellis 1, where it was first recognized by Levy, ZDMG, ix, 470, 486, its correct interpretation (as Spenta-Armaita, a daughter of Ahuramazda) being given by G. Hoffmann, “Auszuge aus syrischen Acten,” Abhandlungen f. d.Kundc d. Morgenlandes, 1880, 128; see also Justi, p. 308. For the mother’s name Prof. Kent suggests to me comparison with ‘E puddupoc, see Fick, Griech. Personennamcn, 112. 8. tOD'KU: cf. 2: 5. No. 27 (CBS 16041) -pinra "12 (3) nNTt’ njn n:6’tn ’omn Nnn N’dn (2) nnNiDN no wo soi snm ’non r6in N^nan ’napnp Ninnan (4) xnvno ’noipn ’tyann ’Vra PI’jnN NynNl N’OtT XP3H IN02 NJ’^m N^OI SOI NDOPN1 Ntyinj> (5) NJK'OPI no pn’tnn oyn’o cnp prA nnoN nno ’nnn^’ynni ’inn ’NJDn pm (6) non om poS NJO’tra nipt m .pob no’so Nntyp n -pnjnt’N nn nsm’ njn ’no ( 7 ) Non sar'NO po^> njso’n no no no pm’o nin nin nno no (8) pmon ayro injnt’N nn PNnt’T’ njn nno (9) pmon ny-po nin Njon imi’jn NDty’Nni NJ’jn jnn’> byi Nmo pon’n hv NimnNn NnonnNi snro Nnoty po’^y sonno non io”h NnNO’o mm nj^’In 'in crnn’oSn ho’o nmoy j>yi (10) nno ^yi NnN’^An ’inn noo (11) pnn non minx inni’N nn nNmp non nnNonn . . . nano nano nno nno po’P nn nnNnpo nnNnnD’Nn nno nnnan NnNtyo pm by Commentary After the introductory appeal, “In thy name, O Lord of salvations,” etc., the inscription for lines 2b- n is practically identical with No. 2. This portion does not need translation and commentary. The remaining lines, 13-24, are so mutilated or obscure, that I can make out but few connected passages in them, and hence I do not present them. There are a few slight differences between the parallel texts, this one being probably more correct. The most considerable variation in text is in 1 . 9, where the sorcerer says that he laid the ban upon Hermon; cf. my note to 2: 6. The same Yezidad bar Izdanduch and his wife Merduch bath Banai, appear in No. 7. There they are the subjects of the charm, here Yezidad operates magic in his own name. Cf. the mutual character of the charm in No. 2. In 1 . 8 the wife also takes up the exorcism. ( 212 ) No. 28 (CBS 2972) jirntHn 'i3is oo p . . pukp rpasp^ kdo jcto nyoxi no Tot^a . . . bv x^x ityuorpx xi> X!oi>y pox itxoj no nnx ono (2) oonroi xtynm my npp xnxrmnxi p-in pool ( 3 ) pH rvo^o xymx pm n^popp x\p ( 4 ) o ^y pjnDPDp xnom mi [i] ino' nbb xmiji j^od [L no] nnx ono oontHjn jnwop py moa no [. . mix] pxnn bv iwdyibvi xoto’pi n'o'i> pd ppds ^ .... ( 5 ) p imo xnonp moi nxmt? hi Pop pnnpo h^x xntny no^pp notyoi nox^a ^'onpp n’totpo nopon pox pox pni’io Translation In thy name, O Lord of heaven and earth. Appointed is this bowl to the account of Anur . . . bar Parkoi, that he be inflamed and kindled and burn (2) after Ahath bath Nebazak. Amen. Everlasting presses which have only been pressed upon (?) a man in his heart. (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 . . . b. P. until that he be inflamed and burn after Ahath b. N and in lust and in the mysteries of love, in order that (5) take pieces from his heart and the charm his name (?). In the name of the angel Rahmiel and in the name of Dlibat the passionate, the gods, the lords of all the mysteries. Amen, Amen, Commentary A love-charm — such is the import of this sadly mutilated but inter- esting bowl. It belongs to the same class of magic as No. 13, but is more romantic, for there we find a charm for a childless, neglected wife, here one for a passionate woman to bring her lover to her side. For the use of a bowl for such a dcfixio see above p. 44. The first copyist was able to ( 213 ) 214 UNIVERSITY MUSEUM. BABYLONIAN SECTION. read more than I can now, as, since it was in his hands, the bowl has been cracked and then repaired. The lacunae in the text are tantalizing. So far as the text is legible, the charm which names the two parties adjures the passion of the beloved. Some praxis is described, a simula- crum is evidently used, for “his heart is to be torn in pieces,” and on this image is to be scattered some kind of salad of hot herbs expressive of love’s passion, while the beloved’s name is to be formally pronounced. Blau has collected the Talmudic material on philtres in his Zauber- wesen, 24, 52, 158, 167; n. b. the recitation of Bible verses over the love- apple, p. 52, n. 2 (with literature). In the Old Testament we have mere references to this aphrodisiac {Gen. 30: 14 fif., Cant. 7: 14) without any note as to magical manipulation. For later Jewish use, see the numerous philtres prescribed in Thompson, “Folk Lore of Mossoul,” PSBA, 1906-7. But it is from the classical and Hellenistic field that we have most knowledge of this amatory magic, and the connections of the present text are found in that direction. Of course Theocritus’s second Idyll comes to mind, in which the love-lorn maiden casts the various philtres into the fire with adjurations of Hecate. For this classical field I may refer to the monograph of O. Hirschfeld, Dc incantamentis et devinctionibus amatoriis apud Graccos Romanosque (Ratisbon, 1863) ; see p. 42 for aphrodisiac herbs; also see section 8 (p. 233) of Abt, Die Apologie des Apuleius. In the magical papyri numerous erotic incantations are preserved, e. g. in the Paris Papyrus in Wessely, Vienna Denkschriften hist.-phil. Class, xxxvi, 1 . 2622 fifi, xli, p. 52, 1 . 976 ff. 1 But the most graceful and famous of these charms is that inscribed on a lead plate found at Hadrumetum, N. Africa, — buried in a necropolis, just as our bowl was buried in the earth. First edited by Maspero, it has been since frequently published : Wiinsch, CIA, App. continens defixionmn tabellas, p. xvii ; Audollent, Defix- ionum tabellae, no. 271 ; Deissmann, Bibelstudien, 21, and Bible Studies , 271 ; Blau, op. cit. 96; Wiinsch, Ant. Fluchtafeln, no. 5. It is Blau’s merit to have specially pointed out the Jewish connection of this text. Now, between this Hellenistic charm and our bowl we find an almost literal 1 I may add now F. Boll, “Griechiseher Liebeszauber aus Aegypten auf zwei Bleitafeln,” in Sitzungsberichte of the Heidelberg Academy, phil.-hist. Class, 1910, no. 2. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 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 girl, compare the longing of the Greek maiden Domitiana that her lover com Q kpuvra paivSpevov (Saaavi(,6pevov ( or epavra jj.aiv6fj.evov l3aaavt£6pevov or kp. (lac. aypvtrvovvra — repetitions like those in our texts. With this probably technical formula compare the second of the charms cited above by Wes- sely : May X do naught until eMovoa Trpoc; pe tov Selva n\ripo vvp p:t ?3 pyD zcnz ( 4 ) rr\z lo nn’z jo nzz jo nro (6) pz'vi jtyxz nz mzxnD^ mxzv mnn n’oy’z nyop nnpjyi pn^zi ( 7 ) xn[&y]’z xm^i p.mz p-nn pmz pyjz nTz nmn t£”z ny-po (8) [pz’^y] xjyztyo x^D’j zzi ’oiot xzzz xn;zi xn^zzoi Knap pn NznoDsr ’nzz ’tnni xtc? pmcr zz ’xz^nz z’nzzzi n’n’zz nc? pmz ppnoi ppn ^zi ’^d ’jz h’bz xztzi xz.d ''?' i b y;z yanx d:dzz xnp. . . (9 ) xjo’Poi xrpji xjo’pm xjyzz’ci xj’oio pzw xjzz[z (10) xim iijrrot? x:zzzz xn^x z’zx ztrx rrnx (ll) p rz rp pp rz ro rtr ppz io zvzku pz’by Z’cinn D’pny’b ’pzsr ’z jpno z’czizz xmox ^z no xni’x xm vztr nxivo xzz xzz’j xzz xz!\x xin nnziyh n , noo , n!’i z’zztrmh ziz’z (12) b Ipno Translation [This bowl is appointed in the name of?] (2) Yhwh Sebaoth for the salvation [and sealing? of Metanis] (3) bath Resan (4) and sealed (5) for Metanis b. R., — an amulet in the name of Yhwh Sebaoth for Metanis b. R. And bound (6) from her, from her children, from her house, from all her dwelling, are the evil Plagues and evil Demons and the evil and the decent Lilith and the Necklace-spirits and . . . Menstruation and Tormentors and the Hags of the wild and Impurities and Epilepsy (?). We adjure you (8) whatsoever evil thing lodges in the house and dwelling of Haliphai bar Sissin . . . and Darsi the foreigner and Astroba (9) Leprosy, Plague, Stroke, the kindly and . . . Lib. and the Demons, ghostly Shades, and all Goblins and evil Injurers whose names I have mentioned and whose names [I have not] (10) mentioned: I exorcise and adjure and make fast and bind and make fast (sic) upon you, in the name of MW, of KS, SS, MS, BS, KS, KS, BS (11) I-am-that-I-am, the great God, Mesoah his name. He is God, the Lord of all Salvation, whose throne is established between the ethers and his eternity (world?) ( 218 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 219 is established for (12) in Yhwh and for his praise and the faith in him and his service. He is the great, the mighty God. Commentary A charm made out for two different parties, (1) a woman Metanis and her household, and (2) for several men and their house and quarters. These may be lodgers in the woman’s house. One of the men is a “foreigner.” The tone of piety in the charm is superior to that of the other texts; the incantation is in the name of Yhwh Sebaoth alone, whose praises are dwelt upon in almost liturgical fashion. 1 . The charm appears to have a double introduction. Most of 11. 3, 4 is unintelligible. 5. tP’JKno:? — p’Nl: possibly the father’s name, Syriac iO^so, “prince.” One is tempted to compare the name of the famous Roxane; the masc. parallel Roxanes = Persian Rosan, Justi, p. 262. But the 6 should be indicated. 6. nVK’Dl '2 6: see above, p. 76. O may be euphemistic and then have developed into a distinct species. Cf. the epithet N2ND in 1 . 9. 7. NDS’D: Syriac kepsd. — {021 Nn 32 : cf. 17: 3. — 'DID: Syriac N 721 ND. nSb’J 22 : one might think, in the context, of abortion. But in the Talmud D’b’BJ |2 is a demon of nervous trouble or epilepsy, Bckor. 44b; see Griinbaum ZDMG, xxxi, 332 for some discussion of the word. Epilepsy was a most common disease in antiquity; n. b. the miracles in the New Testament, and for the Hellenic world cf. Tambornino, Dc antiquorum daemonismo, 57: often equivalent to insanity. It has been generally sup- posed that the Jews were particularly subject to this disease; M. Fishberg in The Jews, London and New York, 1911, denies this, but admits the nervous pathology of the race (chap. xv). Cf. 16: 8 for another disease cited in Bekor. 44. 8. rrrm : alongside of 'T1, 1. 6; the form appears in the Syriac and Mandaic bowls. = Palmyrene ; for signification, cf. Nns^riE. : cf. the Persian ( ?) names Sisines, Sisinnios, Sisoi, Justi, p. 303; on the etymology of Sisines see Noldeke, Pers. Studien, 404, no. 1. 220 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Cf. the Jewish names N£’ , C’ and NIC'C’, Seder ha-Doroth, ii, 348 f. Also in Pognon B (where pEW) it is the name of the parent — mother or father? Is NTB> an additional name? Of ’Bn we learn only that he is a foreigner. Also N 3 nt 2 DN is evidently a Greek name. 9. yjll'N : the demon offspring of Adam are called DIN '33 in the Zohar, Eisenmenger, ii, 422. DiDin : for this formation, see Levias, Grammar of the Aramaic Idiom . . . in the Bah. Talmud, § 975. For similar eruptive diseases named in these texts, see p. 93. nS'd ud: epithet of the goblins; Rabb. N^io , Syr. telld, “shadow.” Cf. the T arg. Cant. 3 : 8, etc. The lacuna at end of the line is supplied by help of 14: 6. 10. For the dominance of sibilants in these magical words cf. p. 60. At the begining and end of the series are characters enclosed in square lines. 11. '2: for pn, as also in the Talmud. There follows a lapse into Hebrew — probably a citation. D’priB' : one of the seven heavens of Kabbalism. 12. rvTQB'in : for rrnnnnn ? mmy : it is strange to find this word of magical connotation used of true worship in a Jewish text. No. 30 (CBS 16096) vdyijs’D'x ( 2 ) *12 »ms “D kt'se^k K 3 i ”pi xrp2 Dnxnoi D'nm pdx JO (3) KY 21 K 1 B> to KJOKD JO K 1 H JO KD’21 B”DKB> JO 'TOOD’D n [2] . . mi ktqpjki K12H xrp^ nil to kjvjtt kpqip jo pru pnn to xm’pj xrpb’b ii'Ti iki Kti K2’!> n’2 «iK nm xry KnoiDsn ktj? xn2pj (4) kidh xjxj’y pr’2 pnn to Ki[n]o xjnn to k^d (5) m to Knur kpo kip pm irn n&ypxnx 2^2 nnuiKt kid kip to Translation Bound and sealed are the house and the life of this Ispiza bar Arha, and Yandundisnat bar (2) Ispandarmed, and . . . bath Simkoi, from the Sun and Heat, from the Devil, the Satan, the male Demon (3) the female Lilith, evil Spirits, the impious Amulet-spirit, the lilith-Spirit male or 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 disturb- ing Vision ; from evil Spirits ; from that impious Lord, in the name of Commentary A charm for two men and a woman from certain specified diseases and demons. The inscription is illiterate and the script particularly difficult, the writer using a very individual chirography; n. b. the D, the non-distinction of 1 and P , the K which often consists of but two upright strokes, and the use of one form for internal and finial 3 except in the word JD, where a finial is used. I. TDK : for TDK . KPac^’K : cf. the Syriac fscrx (Aspaz) for the Hebrew T32tTX in Dan. 1: 3. ( T 32 DK occurs in Myhrman, 1 . 1, to which I cite the Babylonian ( 221 ) 222 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Aspazanda.). The Persian XI 3 CX is “house,” and X'srst^X “steward.” May it be an abbreviated form of the latter word? 1 xmx : cf. the biblical Arah, a post-exilic name. : so the most likely reading of the name. 2. ' 13 C'D : the characters are uncertain. Cf. lei/ieiKog in a Greek inscription from the Don, = Persian simikos, “silver” ; Justi, p. 294. NO , 3 l : the first word is the Mandaic spelling for “the Sun,” which also in the Mandaic religion is regarded as an evil genius. xtm = xtNp , see Noldeke, Aland. Gram., § 42. Cf. Ps. 121 : 6, 91: 6, and see Griinbaum’s discussion of the ’"Vno sup, the demon of the midday sun, ZDMG, xxxi, 251 f. xtd*i: an error for xmn (cf. 1. 3), or intended for assonance with xnzrpl. Cf. the unabashed spellings in Samaritan literature to produce rhymes. Or is there a play on the roots, mi and 3 p 3 being used in the sense of “name”? — i. e. the named spirits. 3. xmW nn: cf. N. T. nv evua 6 ai/iovoc. XJXry : the last two letters are dittography. There follows a list of various kinds of “evil eye,” for which see p. 86. 4. xnuiDxn xry : so the most likely reading; cf. Lidz. 4, end, XJ’y XJXIDin (?). “The eye that sees (or of those that see) within the heart” is a reference to the uncanny effect of the evil eye. In what follows some corrections are necessary, ixi = im ?; for b'n pcm read C’u ; n as farther on, and correct xrrOT to xrvmxT with 1 . 5 . There is evidently a repetition of phrases. The Em Gn (like the xcmpy) is the personification of the power operating these psychological wonders. Cf. the Rabbinic mm (Joel, Dcr Aberglaube, i, 80), the New Testament Smau.us, xTno xj’tn = ’o^n , 24 : 4. At the end of 1. 5 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 smx. No. 31 (CBS 9008 ) rue nrm (3) ronjDDK *n mmsn tom nmm (2) snomA ndkd *on pro p^no (5) primal pnto ptdk nd^th (4) Nniorp nmi pi nnrucDK “m rm*n «:m nmm ( 6 ) xnenn^ ndso pSn pntuoi pennei pimp nnDK ma'ow ms mmo Dint d d pnmn: (7) lmna 1 mtrn jnnrib JWJ xbn + + + + + + + mi^n nbo pex pdk knxnnnn (8) nns ns nx hn narnm xnie nj» nrm nemeox nn nnsi xjm rim anruai (9) nmn nejnui mnnnu pox (10) xneiim xnSmc nmn pi 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 the Tormentor (4) and the Curse and the very evil Dreams. Charmed; fortified and confirmed, (5) corroborated, strengthened and sealed and guarded are these bowls for the sealing (6) of the house of this Dahbeh b. A., that they may not lodge together (with them). In the name of Yahihu (7) NHRBTMW, S, MR‘S, MRMR, ’oth Sasbiboth, Astar, Muta. YSHN’H, Ah, Ah, Ah, Ahah, (8) AAAAAAA, Amen, Amen, 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 his house the Tor- mentor and the Curse and evil Dreams. Amen. Commentary For a general discussion of the epigraphy and language of this and the following Syriac bowls (Nos. 31-37), see Introduction, § 6. The crosses in 1. 8 are the same as those which occur in the center “seals” of these Syriac bowls. 1 . ui pp: cf. 8 : t, and see to 3 : 1 . (223) 224 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 2. Dadbeh son of Asmanducht appears also in Nos. 12 and 16. Here the latter name appears in full Persian form, -ducht. 3. npn = nrn: see to 4: 6. 4. pnro : see to 4 : 6. 5. pS'riD: for ; no.-SDN*2 pSn with reference to the four duplicate bowls. 6. lK'niO: a play on the Tetragrammaton, with the three primar}' vowels; cf. the magical use of the seven vowels in Greek; there a>/o> is also found, Paris Pap., 1 . 3019 ff. No. 32 (CBS 16086) nnm tdtijsd'k *d ’urn man rmrosTi (2) nnm xnonn^ nd*o kjh [ora Kin. o (4) Kinin "priyi inny won nhs nb>o x»brh (3) Kn^rno n:o kjodi (5) nhi ntp pnba by tomriDi prr^y anai toma *o yiK»" m ym aJ>y5n ktohdi pn^y ana am -poruaD’x na ’um nnma mtn Naoh ttri'bb) Navb'J i: p xjvb’J kop nmx nmx n u jo nmx nmxnx nanx era (6) -iDjan’K pnanai [xn]NDT -iarrx promi xntai ny-ixi n'db* (7) tyaan’N pronm pa^y P’i’Di Kta^y pa nay pnanai (8) toabi xn'bbs njodi xvn [nte? xann] nn’[a fa] (9) pa [P 2 «^>] x.dki xn^an^ [xj^in xbi’p Sa ^xrrxi xanab onnoi Dm[m] tdxi xmanona [pjnmmty nimrxi ^a |ai -panjaD’x na ’lam D'nn tdx am vm x^> noiyn Shanp xpjni (10) ia’[na $b N’anp xt]bh pa\s □m[nno (11) n^D pox pax] xy nm 1 nvp rprprrmrp nwa Nimnon xjn annai amnnmi xnaiip xt^a xabm xr^aaa pa “paToaD'x na nann mm nrpa ntaan^aa ai xmm xnaibi xsra xa^m xn^ana pa (12) [riaai nnmx] ntaanmi pax nJ>n 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 I deposit and sink down, a work which has been made (4) like that which Rab Jesus bar Perahia sat and wrote against them, — a ban-writ against all the Demons and Devils (5) and Satans and Liliths and Latbe which are in the house of Dinoi b. I. Again : he wrote against them a ban-writ which is 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 this world and climbed above you ( 225 ) 226 UNIVERSITY MUSEUM. BABYLONIAN SECTION. to the height (of heaven) and learned all counter-charms, a ruin to destruction, and ... to bring you forth (9) from the house of Dinoi b. I., and from all that is in his house, I have dismissed you by the ban-writ. And charmed and sealed and countersealed is it, even as ancient runes fail not, (10) and (like) ancient men who are not ... Again: charmed and sealed and countersealed is this ban-\Vrit by the virtue of YHYHYHYHYH, YHYH, YHYH, A‘. Amen, Amen, Selah. (11) Sealed and protected are the house and dwelling of Dinoi b. I. from the Tormentor and evil Dreams and the Curse. And sealed and pro- tected be [his wife and son] (12) from the Tormentor and evil Dreams and Curse and Vows and Hallela, Amen. Commentary Nos. 32 and 33 certain practically identical inscriptions, except that they are made out in the name of different clients, and that No. 32 has additional matter at the beginning and the end. This identity is fortunate for the interpretation of the two bowls, for the lacunae in each one can be almost wholly supplied from the other. Also No. 35 is made out for the wife of the client of the present charm. The chirography of all three bowls is the same, being more cursive than the script of No. 31. The charms effected in this and the following bowl are attributed to a certain master magician, Jesus bar Perahia, evidently the Joshua ben Perahia, who appears in the same capacity in Nos. 8, 9, and 17. Now Joshua ben Perahia is one of the several Zugoth or Pairs, who handed down the tradition of the Law from the Great Synagogue ; and he flourished in the reign of Alexander Jannaeus, in the early part of the first century B. C. The Mishnaic reference to him is found in Pirke Aboth 1 : 7, where the following dictum is attributed to him : “Make unto thyself a master, and possess thyself of an associate, and judge every man on the scale of merit.” Further, an interesting Talmudic tradition concerning the same Joshua appears in uncensored editions, according to which he fled into Egypt to escape the cruel persecution instituted by Alexander against the Pharisees, culminating in the crucifixion of eight hundred of that faction, circa 88 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 227 B. C. 1 The tradition is of added interest because it connects Joshua with a certain 1C” whose identity with Jesus of Nazareth is generally recognized.' The passage in Sank. 107b reads as follows : The rabbis taught : The left hand should always push away, and the right hand receive favorably. Not like Elisha, who drove away Gehazi with both hands, nor like Joshua b. P. who drove off Jesus (in the Munich MS., and in Sota nsun nr*, i. e. Jesus the Nazarene) How was that? When king Jannaeus killed the rabbis, R. Joshua b. P. and Jesus went to Alexandria of Egypt. • When peace was established, Simeon b. Setah sent a message to him: From Jerusalem the Holy City to thee Alexandria of Egypt, my sister: My husband is lodged in thee, and I sit desolate. — He (Joshua) arose, and 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 again presented himself, thinking he would receive him. He made a sign to him with his hand, he thought that he had utterly rejected him. He went off and erected 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 for repentance. And so it was said : Jesus bewitched and seduced and drove off Israel. It is of interest that the Jesus of our texts is given a title which be- came the epithet of the Nazarene Jesus with whom Talmudic tradition connected him: 34: 2, = ’ivaovg uu-T/p. Is there in this magical reference to Jesus b. Perahia a confusion with Jesus Christ? We find then in these magical bowls an independent tradition con- cerning an early hero of the Taw, who appears as endowed with magic powers, and who furthermore was able to make the ascent of the soul to heaven. He was accordingly one of the earliest to attain that spiritual 1 See Schiirer, GJl /7i , i, 288. * The anecdote is found in Sanhedrin 107b = Sota 47a; cf. Jerusalem Talmud Hagiga, ii, 2, Sanli. vi, 8. Dalman, in Eaible’s Jesus Christus im Talmud?, Appendix, p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack, Jesus, die Hdretiker u, d. Christen, 1910, § 8, gives the texts from Hagiga, and the Bab. Sanhedrin. Through the kindness of Dr. Julius H. Greenstone, I have also had access to his rare copy of the Constantinople edition, 1585, of Sanhedrin. Dalman quotes the Venetian editions of the two Talmuds, and the Jewish Encyclopaedia, s. v. Joshua b. P. cites the Amsterdam and Berlin edition of 1865 for the passage in Sota. On 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 interpretation. The introduction of Jesus is a sheer anachronism. 228 UNIVERSITY MUSEUM. BABYLONIAN SECTION. privilege, which was the claim of apocalyptists from the author of Enoch down. See in general Bousset, “Die Himmelreise d. Seek,” in Archiv f. Rel-zvissenschaft, iv (1901), 136 f., 229 f. Such a claim is made for Akiba, who alone of four friends succeeded in penetrating Paradise, Hagiga 14b (see Bousset, p. 145), and this mystical claim was asserted by the Kabbalists for Moses and especially for R. Ishmael ; see full references in Bousset, p. 151 ff., cf. Graetz, Gescli. v, 231 and Joel, Aherglaube, ii, 35. The Talmudic tradition has unfortunately not preserved for us enough of the mystical side of the early teachers ; Akiba could not have been alone in his mysticism. Joshua was possibly one of the good company of apocalyptists and our magic tradition may preserve a true reminiscence of his personality and claims. 2. plural with masc. sing, suffix, as in the texts above and in Mandaic. 'ltn : s. Noldeke, Persische Studien, 403. 3. oi xro"i N‘~ns: see to 9: 1. T may now add the Syriac Ninis, “earthen- ware figures” (of the gods), occurring in Overbeck, Ephracmi Syri ... opera, 13, 1 . 24. Compare also the Assyrian piiru, “bowl,” see Zimtnern, Beitrage, 14 7, note k, and KAT 3 , 518: but my etymology contravenes that of Zimmern. NTOy: so also in No. 33; elsewhere ainy, x'-Qiy, snayD. Ninin : a duplicated form of the pronoun, found in the Syriac. 4. '2 : a preposition appearing in the Rabbinic dialect, not in Syriac. yity” : the spelling represents the older pronunciation, the Biblical yitr\ ’I^croif , the Jacobite Yesu, over against the Nestorian Isu. NvnnDl: Prof. Roland G. Kent, to whom I referred this word, has published an elaborate study of it in JAOS, 1911, 359. He comes to the conclusion that it means “a handwritten deterrent,” from dost, “hand” + bhira (Sansk.), “terrifying.” The word occurs only here and in No. 33. 5. : see to 9: 7. 6. The same magical reference appears in No. 32. For the practice see the more perfect form in 9: 6. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 229 Jinon : a unique spelling (occurring also in the parallel, No. 33, along with |i:n), for the Syriac hennon. It is an elder form and is to be com- pared with the Rabbinic irU’N, see Levias, Grammar , § 95. 7. 1DJTN : corresponding to both Syriac and Rabbinic forms. 1DDJTX: from a denominative verb, arising from the root 1DN. Payne- Smith, col. 2181, gives a citation for ID D, = vinxit catenis vel compedibus, with which may be compared xniJTDBD, actus ligationis, ib. col. 324. Also cf. 1YD, Glossary C. 8. : also found in 37: 11 and in Lidzbarski, Maud. Amulet, 1 . 33 (de Vogue volume). fOpasb : for the infinitive, cf. 9 : 8. pa'N = Syriac aikanna ; the good Syriac “pK appears in the parallel 34 : 4. What follows is not perfectly clear. By the “ancient songs” ( rare in Syriac), are meant charms (i. e. carmina ), such as the master Jesus b. P. once used. But the following clause remains obscure because of the unintelligible 10. NttON : cf. the Rabbinic , which Noldeke ( Mand . Gram., 182) understands as enase, not inse. The Syriac rarely uses the plural in the sense of “men.” No. 33 (CBS 16019) anai s’ma na yity” an 3'n'i (3) xin ’a ximn -raya xnay (2) xa’ptan xa^ai xna nrraa rvxn xatah xn’bbi (5) njddi xvn xtc? pn!>3 !?y xvariDP pn’S’y (4) nmxnx ananx mta’a o^yin XT>anDi prp^y ana mn (6) nanaaDX pa runxm tr’aan’x pnanan xav^a ia t- aai’i’lpa] xasr mnx ninx [n ia ia n]inx (7) xi]'n (9) xti*’ xann pd»jvx panai xnxop aan'x panai xpidi x[ynxi n’Idcp (8) [!>a p]5>xn’xi xana!> pa^y p^oi xai>y jd na[y panjai xaah xn^Si xa[DDi nanaaDX in nanxpp rin^a fa papax^ [x.dxi] xnibanb xS'an xpa’p (10) xt>dh p3'X tannai D’nn[i P’dxi xi’janDna prpp’at? n^n’xn 5>ia jai (11) xan annai C’nn tdx am lin x> Poiyp x'bnp xraxi (12) nna x8 X'anp nrra ntaan’ji D’nnn i J [n ] Pd pox pax (13) xy rprr n’n< mrprp mtya xp’anDn pax xnmh xn^aaa ;a na’jpi rinaai riaa nnnaxi nanao[DX ia nanxi xa]m This inscription is practically contained in No. 32, with a change in the name of the client, who is the same as the one in the Syriac No. 31 and Nos. 12, 16. ( 230 ) No. 34 (CBS 9012) xmx yitnn ^np (2) ’axa "in ppoPin pmap nnn painn^ xdxp xjp jara ppopin pmap nmm nm nnmxi nmpi (3) nnjipcyoi mn p’dx xmpn nrix bmp JOT XPItT T>K 1DP1 PIDP XO’b XC5PO PCXP "pX (4) D'Dm P’DX ’OK’D PP XPpmaP xjb'xbi nypxb xnbx npptrxp xnba Nina (5) D'nm p’DX c'nni pmx id’ 3 pmnn N’tt&y up a^nm ton (6) xnxapi xpia pidxp D’nm p’dx pn'naxb pyppp b’xna (7) mtyp pa’P xjppispi pmox xnbapi xbrai xppip xpipdi xenatn xypxi tpkp xmtmp nbip xo'nni xp'dx uipxp xppy b’xnpji X’bna b’X’pni xmx ruupi mm xnm rim nnn:x nmpp (8) 'axa pp ppapin pmap npapp mxp poTin pipp (9) T>n pp xpba pa’btm nnppypi ur pp p.nxp nanm mn bppi pD'nm xpp xanm X2’pn xna ddpppxi ntpb’xp xannp xjo’nm xriabi xat^y XJP xanm napp j» n:a xpabi xma xppm (io) xpm !m xy-uo xw np xpu (11) pidxp PDnx xpyp ami ppcp bai p^yj xb xby’ai xnop i>yn ppypxb nnn pajnm mnnnu nbo pax pax xypxi xmtn xpyab xapy xn tbtncm xabm xnbppa ruo nrm ’axa pp (12) ppapin pmap m:i 2 i nampi rim nnruxi D'nnrrm xnu'PD’ai xpim xnDini xrn xnbppai xanm xppui xnoibi xenp xenm xppui xnaibi xenp xabm xnbppa ja (13) xppd np np mnp pajmm rib pnpn xbi nbnpi np’p xnbapai xnnatnai xmbbi xnbppa PDmm xppyai pax xppd np np mnp xppp np pamn xbi (14) Translation This bowl is designated for the sealing of the house of Mihr-hormizd bar Marni (2) by power of the virtue of Jesus the healer, by the virtue of my mighty relative. Charmed is the dwelling, and the abode (3) and the house and the wife and the sons and the daughters of Mihr-hormizd, who is surnamed b. M. ; charmed and sealed (4) even as Moses commanded the 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 ( 231 ) 232 UNIVERSITY MUSEUM. BABYLONIAN SECTION. laid upon the earth and the trees which. . . their tops; charmed and sealed with the seal of the mountains and heights ; (6) charmed and sealed (with the spell which is) in the heavens and the earth, the sun and the moon, the stars and (zodiacal) signs, and by the word they are charmed and remain in ward. In the name of (7) Michael the healer and Rofiel the reliever, and Gabriel the servant of the Lord. Charmed and sealed is all evil that is in the body of Mihr-hormizd b. M. (8) and in his house (and) his wife and his sons and his daughters and his cattle and his property and in all his dwelling, by the signet of 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 (10) and foul Knots 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 Dainkar and Sait and Sard are charmed by the spell of ( 1 1 ) fire and the enchainment of water until the dissolution of heaven and earth. Amen, Amen, Selah. Sealed and guarded be the house and wife and sons and 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 sealed and protected be Bahroi bath Bath-Sahde from the Tormentor and evil Dreams and the Curse and the Vow and Arts and Practices. And charmed be the Tormentor and Lilith and Ban-spirit, who thwarts her in her hand and foot, and may it not approach nor afflict this Bahroi b. B. Commentary The text is of the same order as those immediately preceding. At the end the charm is operated for a woman (with a Christian name), presum- ably the wife of the chief client of the text. 1. pDinn: the reading is certain, and the word is parallel to NTiEnn in the previous inscriptions, but the formation is unique, if it be not an error; ’Ginn would be a Pael inf. A Hormizd son of Mama(i) appears in No. 15. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 233 nr JO Tin "lire is the same as Mitr-oharmazde, or Mihrhormuz, the name of the murderer of Chosroes II; see Justi, p. 216. 2. K'DN: here applied to the sorcerer, but otherwise of God, e. g. 3 : 1, or angels, e. g. Michael, 1 . 7. See introduction to notes on No. 32. 'Ontt (evidently so written) I take to be for Tnx, “my cousin.” The magical tradition was handed down in the sorcerer’s family, cf. 8: 11. Nniootrto = NJOC’JO, but of peculiar formation. 4. NCntO: a point over N, also in the same name in 35: 6 — diacritical for e? The charm is the effective one used by Moses at the Red Sea, cf. Ex. 14: 22. See p. 64 for the magical use of such episodes. But the plural 10p is a reminiscence of Josh. 3 : 16, and indicates conflation of the two narratives. }'D'J pnTin JO appears to be a confusion for pri'D^ Tin p. Tin is Palmyrene and Rabbinic, not Edessene, but is found in neo-Syriac, Noldeke, Mand. Gram., § 153. 5. maK'X: of laying a spell; the same verb for laying a ghost, 16: 11. The Afel is a hebraism. Compare Is. 9: 7: “a word Yahwe has sent in Jacob, and it has fallen in Israel” ; i. e. the magical word itself is potent. Ol NjGn: the reference of the noun is obscure as is also the meaning of the following verb. There may be a reference to some myth concerning ancient “big” trees; cf. Isaia’s denunciation of “everything high and lifted up,” 2 : 5 ff., and especially his woe upon the cedars of Lebanon and the pan Oi^N , v. 13. Then v. 14 is parallel to the xnsEni XHD of 1 . 5. The following relative clause is almost unintelligible. The root jm is found only in Arabic, = “withhold, refuse.” The next word I identify with the Biblical tdx, Is. 17: 6 (possibly, with some critics, also in Gen. 49: 21). The old tree-myth may have told how the trees flaunted their high tops against the gods. The obscurity of the passage may be due to corruption of the form of the legend. The 1 of JirviDN appears to be used as one of the Seyame points. 6. p'DX: n. b. position of the points. NJ“ip 1 D 3 : a reference to the myth of the restraint of the celestial powers; see the discussion on 4: 5, and cf. Is. 24: 21. 234 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 7- a unique epithet for Raphael. It is a paid el formation from xSi, and, agreeably to the etymology of Raphael and parallel to the epithet applied to Gabriel, the participle is used in the sense “to relieve,” .yc. the sick. Cf. Baba Bathra 16 b, XTYp ’b'T'X XOV '^TX; “when the day is high, the sick man is relieved.” In the Syriac the Pael came to be used in the sense of “saving,” see Payne-Smith, col. 903. 'Xl miy : Gabriel is especially the messenger of Deity; cf. Luke 1, and Rev. 19: 10, where the angel who calls himself abvtiovhoc with the apocalyptist may be Gabriel. 8. rrvo : Mandaic form. Several phylacteries for cattle are given in Pradel’s collection of Graeco-Italian charms; e. g. p. 18 and references, pp. 125, 127. An exorcism against the “seven accursed brothers” (the Babylonian Seven) who attack and devour the blood of the cattle, is given in Gollancz’s Syriac charms, p. 87. According to the Babylonian magic the Seven Spirits “smite both oxen and sheep” (Thompson, Sem. Magic, i, 33). The mediaeval belief in the ‘hexing’ of cattle still flourishes among the Pennsylvania Germans. IN "U jvnx : this sorcerer’s name appears also in No. 19: 13, 17, and the two passages help mutually to identify the words. 9. XDtry: a new species of demons, “the oppressors,” ppl. of a common Syriac root. 10. xip'y (or '3 ?) : “Knots,” i. e. of magical power. The word cor- responds to the Arabic ‘ukdat. X’OO: , has usurped the radical X; cf. Noldeke, Syr. Gram., § 33 b. plynn : Etpa. of xry, probably metaplastic for Try . |njnx : for the prosthetic vowel see Noldeke, Syr. Gram., § 51, Mand. Gram., § 24 (n. b. the equivalence of '2xS and ' p by, as in Mandaic). The word may mean ugliness or some more specific malady. Cf. the charms in the Greek magical papyri for obtaining good looks. The parallel xnop must also mean some kind of malady, and may be identified with the Assyrian kamtu, “misery” (Muss-Arnolt, Diet. 366), which is to be connected with the Hebrew and Aramaic root cop, “compress” (with dissimilation of the dental) ; probably some form of contortion. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 235 pCyj : the first word is evidently an absolute infinitive from SSy, plus a (= me“eld = me‘la, cf. the noun mafia). For this formation with final a, Noldeke offers a Mandaic instance, Maud. Gram., 250, last line, NBp'O. In the form Jlb'ya (if ' is to be read) doubling of the second radical appears ; cf. the Mandaic form [ 13 'Tn, cited by Noldeke, ibid., 249, ad infra. xm D’en "ipEH boi : all three words are obscure. The second may be the O’Cyof the Kre to Is. 28: 15, = D1E>, “scourge.” The third may be the Rabbinic fcOty, “prince, demon”; or the Hebrew serah (also Aramaic) “chain, necklace,” cf. the magical snp 3 y. But diseases are apparently in- tended (cf. jnyox above), and we may identify trey with the Syriac Sdita, “eye-tumor” (Payne-Smith, col. 4094), and iOty with the Syriac N’lty (ib., 4316), “diarrhoea.” ipDT may then be understood aas a formation from Tp 3 , “pierce,” of tafal form, — tankar =tamkar (cf. Delitzsch, Ass. Gram., § 59), = damkar. With the root meaning of perforation, cancer or the like may be referred to. The absolute forms are used, as proper names. 11. tOE) jbcytyoi N~iO "ilDN: fire and water are potent over demons. is a collective form in -an. Cf. the catenis igneis in Wfinsch, Ant. Fluchtafeln, no. 7. 01 NEHy: the demons are to be bound till the end of the present aeon ; then will begin a new order, which will include the final destruction of their power; cf. 2 Pet. 3: 12: ovpavol TivpovfiEvoi \v& 7 ](yovTai', also Fnoch. 12. NJ'T : “loss”; see Jastrow, p. 393, Payne-Smith, col. 1118. For the personification of all kinds of losses, see p. 94. ’lino : hypocoristicon of Bahrain? See Noldeke, Pers. Stud., 387 ff., Justi, 361 ff. NtnD no: “Daughter-of-the-Martyrs,” a Christian name, cf. Bar-S., in Asseman, Bibl. Or., ii, 403 (Payne-Smith, col. 2536), a bishop of Nineve. Cf. the proper names, “Son-of-Carpenters,” “Son-of-Ironsmiths,” ib. 591, 596 . 13. 01 NnnotytD: epithets of the Lilith, who is also the Witch, who can “bind” the limbs of her victim; see No. 42 and p. 78. Superior points for the feminine suffix are used here as also in No. 35. 14. ~iorrn : switchings by demons are a common theme of magic, see 1:10; compare the Christian hagiological legends. No. 35 (CBS 1609T) nn (3) nm-rxtn nusni nrjp-n rmii rural (2) xmoji xnt 2 nr 6 xdxd ton torn io-p: joi xSnxm xmmm (4) joom xm[i] xtaa# nts? jc iDjrpm ’ , db 13 b’X'nm Vxmo nxm ms mix ’tnx (5) ours xmx am xn»^xi xrrnpi runua pjxi xnunojob xth» zv “pperpx pjxi ( 6 ) ^x’onm ^’xnDjai Vx't^mi xriai xntDii* ia im s^mc x-rtri xao xvh !a id mddid (7) m nmTXD xnnb mm xra . . » xin l [ t] j 1 xi . . d . . i xiDnsm xm[n ( 8 ) x]ian xwx am ix ix.x’xj x'Dpjnxnm nxa xa . . p . . ( 9 ) 5 >’xnn 5 >’xnon rppx.&nn n»mi nm-pxs xin!> nnanrai ( 10 ) runta: pjxi xninxi xaxSa p!m mm tdx max ama m rorrxD "itarum mnnrrn jdx Dby[b] SioSyS mm Sd p v qd , d m xnncra xrp^i xniom rarpni xnai xnmbi xmo xaSm xniano ( 11 ) p nnruxi nna -itarum amo ns ( 12 ) ran’xaP nb snpn xh n^nm rrvxn xnbosm pox xn:i xnDih xma x»^m xnJaao p tdtu 2 D’X ns ’am raa'pi h:m 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 (4) and Seducers and Diaboli, and from any Vows and Invocations and Rites of mankind; in the name of (5) arsi, ardi and mari; Michael and Nuriel and Saltiel and Mantariel and Hithmiel. (6) And they were commissioned along with Moses to wardship, and they will guard this Maiducht b. (7) K. from all hostile Devils 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 and Sariel (9) of Yah-Adon-Kamya ; nay a, 5, 6! Commanded, commanded is it in the name of these angels and letters which will guard (10) and seal this Maiducht b. K. from everything evil, for the ages ( 236 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 237 forever, Amen. Sealed and guarded is Maiducht b. K. from (n) the Tormentor and evil Dreams and the Curse and the Vow; and charmed the Tormentor and Lilith and Ban-spirit who thwarts her in her hand and foot; and may it not approach Maiducht (12) b. K. And guarded be the house and wife and son and property of Dinoi son of Ispandarmed from the Tormentor and evil Dreams and the Curse and the Vow. Amen. Commentary Largely a replica of No. 34. It is made out for the wife of the client of No. 33, who is himself given a little space at the end. 1. : noun of intensive formation; cf. the charm cif povpr)oiv , Reitzenstein, Poim. 292. 2. rDTi'KO: for the the first element Mai see Justi, p. 187. The name also appears in the unpublished No. 16093. 3. cf. Ku0a(Of, K vfiai, , Justi, p. 165. 4. ND’DTD: (a plural-point is not visible) a peculiar formation, evidently to be connected with the theme t21D, ndd, “go astray” — hence “seducing spirits,” corresponding to the words before and after. The form may be explained as a Pi‘lel participle, with rejection of prefix. Cf. 2 Ki, 22: 19 ff., and the Trvev/uacnv ■KXavoiq Kal 6ida.CKa7iia.is daifiovluv of I Tim. 4. I. some of the characters are uncertain, but the word is suf- ficiently clear. It appears in Syriac only (in the singular in -os) in the Arabic lexicons ; see Payne-Smith, col. 868. xnnp: evidently the same as the common KIYHp. Notice the distinction made here between diabolic arts and human machinations. 5. For the assonance, see p. 61. Letters and angels are practically the same; see p. 99. Of these angels, Nuriel is one of the archangels (also Uriel), Mantariel and Hithmiel are unique, Saltiel is listed by Schwab as a form of Saltiel. These were Moses’ guardian angels, and so can be effective for the present client. No. 36 (CBS 2933) xnbusp mi snl’iDp ppp (2 ) m . . -psnriK «■>... [xd]{o sin pro . . . ’Nil 'JPP2 ’3 '3333’ N3['D] ijn^’ i?V B”Dty (3) N’lC . . . ’OPp p 'OBP pIS PIS inn by) xrr^’3 amp by nby Gtxn ^ an’ (4) mi’ii nrns . . .a*. 'b Pax prvmKi Nn’inaa xnpnni jinnna'sp sins (5) fcpa-n N^api xn’pun hb ppn Np’pn N'pSp jinnna\sS to 3 jvnip (6) kasba j'bm prncnp ja pis xnsia [ns xSa pSn] (7) ’anP ja Pis Nnc”3 xnn ’3 psn psp ’i> an 1 kdbh prrri3&6 -ppp i ’xn&r’N xmpj pn . . . hsKi kbibn ms!? ^wi xs'ai xann sin ja ayp n^D paN?a[x] (8) n.3pai Translation . . . designated is this bowl . . . turned away ... (2) of that Murderess, daughter of Murderess. Go away, go away, and depart from before . . . The lord (3) Sames (the Sun) has charged me against thee, Sin (the Moon) has sent me, Bel has commanded me, Nannai has said to me, and and Nirig (Nergal) (4) has given me power to go against the evil spirit, against Dodib, whom they call the Strangler, who kills the young (5) in the womb of their mothers, and they are called “Slayer,” and their fathers “Destroyer.” Go from the presence of these holy angels (6) that sons may come to birth to their mothers and little children to their fathers. Because he has given me a name by which I shall drive thee forth, Evil Spirit. Go from the presence of (7) [these angels] and depart from this engraved seal, and go to the bridal chamber and eat... ; moreover drink 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 of motherhood ; the evil spirit is invited to go to the bridal chamber and there ( 238 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 239 partake of a certain food and drink, which it is to be presumed, would in some way incapacitate his powers ; the text is badly obscured, but enough survives to recall the book of Tobit and the charm Raphael performed against the demon which haunted the chamber of Tobias’s bride. Magic is full of this lilith witch who destroys love; for an early instance, cf. the Maklu- series, iii, i ff. : “The witch who robs the love of the enamored man, ... of the enamored maid. Looking at her he feels her lascivious charm. She looks on the man and takes away his love; she looks on the maid and takes away her love.” Cf. Nos. 13, 28. The other feature of interest is that the charm is given as though from the old pagan deities, the lord Sanies, Sin, Bel, Nannai, and Nirig, the an- cient Nergal. All these except Nannai survived as evil spirits, — the spirits of the seven planets — in the 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, 1 . 247 ff., “Samis, Bel, Nirig and Kewan have strengthened him.”) It is a relic of the religion which survived to a comparatively late date in Harran. The charm is given in the form of an oracle from these deities according to ancient magical use ; see p. 100. For these Syrian deities see the list given by Jacob of Sarug, edited by Martin, ZDMG, xxix, 110-131, and in general for the material Chwolson, d. Ssabier u. d. 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. TsnnN : n for n, see § 6. 2. For the demon's artificial names, see p. 77. 2 f. troty N’lD: in the Mandaic "Om is the epithet of the Sun, e. g. Ginza r., p. 23, 1 . 15, ed. Peterman; for cf. Mandaic K^D: 3 is more likely than ~i, and we obtain a form of Sin in the Syriac. The Mandaic has both pD and NTD. ’ 3 : a dialectic form of b ’3 (Mandaic). For analogies in neo- Punic names (’ 3 , ’JD, jn), see Lidzbarski, Handbuch, 289; CIS, Inscr. phoen., no. 869; and in Syriac the deity Beducht (Bel’s or Beltis’s, daughter), see 240 UNIVERSITY MUSEUM. BABYLONIAN SECTION. discussion in G. Hoffmann, Ausziige aus syrischen Akten persischer Martyr cr (Leipzig, 1880), 151 ff. ’503 : the ancient Babylonian goddess Nanna (see Jastrow, Religion Babylonians it. Assyrians i, 76 ff., 252, 266), daughter of Sin. See at length for the later character of this deity G. Hoffmann, Ausziige, 130 ff., 151 ff. (for later literature, Roscher’s Lexicon, s. v. “Nana”). She combined both Venus- and Diana-like characteristics, and thus appears on coins with a 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 masculine. In his history the moon god has vacillated between the two genders, and while in later religion the moon’s character has generally been defined as female, nevertheless in the Harranian religion the moon was androgynous ; see the excursus by Chwolson in his Ssabier, i, 399 ff. (Lienee the Latin writers express this Mesopotamian deity by Lunus.) It may be noticed that in the reference to Antiochos Epiphanes’ raid upon the temple of TSavamc in 2 Mac. 1 : 13, 15, there is found in the Alexandrine Codex the masculine variant Navawv. 4. 3HH : the name is obscure, probably equivalent to xmntt, 37: 10, q. v. NJY'p'On: the normal feminine of this formation, as against srSvop. The same evil spirit, NnpunsDN, “Strangling Mother” (of babes) appears twice in Gollancz’s Syriac charms, pp. 81, 83 (in Actcs of the nth Congr. of Orientalists, sect. 4). And the like epithet is found in the Greek amulet published by Reitzenstein, Poimandres, 298, for Baskania, the Lilith-witch, who is charged with the same murderous functions : opuLu ae, Irpayya/Ja 7 ro- /.L'UOpQt:. >/ iirepxoptvT/ kzzi ra fi/Kjia zza/bia. ijzic; X ei P a rA pinn n^n[’xi ^21] ( 3 ) . . . [n]T>2 xjx pin xn'3i xrx ... ( 5 ) xypix m] pnp'xpjD m x'Dty n xnbxi nnb'O b’ru vitro xmi b )3 by) NnnDnsn (6) . . . [i>yi xn!>2]2o by) xcnn by mmxn [>12 by pd’x kdkjjvs xns’pn xnAi> ^12 by) . . . ( 7 ) [x]Ttr ^12 i?yi xmno'x bv) xhoin ^yi pnx xrjri xpx^D '’ixn x^ . . . (8) . . . 20 nnx ♦ !vpoi xj’ino p.2^ . . . run xyotr KoarPEn mby xvx x . . . ( 9 ) ni> p^opi pbrp hi ton p xanm net dpi rhGy xin xpnvb x.2. . . (10) . . . m xnn xpntroi xntr ^221 ^2x xn’22 2 i rp . . . Lmn J1212X ^ . . . xo6tr xnpn’to x.ai xin xto^. xni2x xnpnm xamnoi xiy’toi . . .2 X2t xto^ty xiytoi xrop’a xnnnonx jtoi xnon xr6x jto xto^y . . .(11) XT 1 J 2 X^ 2 H Translation Designated is this bowl for the [salvation and] healing (2) of the house and threshold, the wife, [the sons and] daughters, the cattle, (3) [and all that] is his, and whatsoever shall belong to Zaroi son of . . . (4) . . . con- firmed by the virtue of the word of God, the Mystery of heaven and the Mystery of the assembled waters and the Mystery of earth, (5) ... of this house I will enjoin all that is in it, — Arts and the Tormentor (?) (6) . .. [and the Image-spirits] of idolatry, and all the Legions and the Amulet- spirits and the Ishtars and all the Demons ... (7) ... and all mighty Liliths. A word ... I declare unto you, which receiving . . . the mysteries of Angels in wrath coming against him and with sabres and sword standing before him and ready to kill him. (9) ... against the word heard (?). Lie sits in the house, eating and devouring, drinking and quaffing, . . . (10) [a slayer of ?] children is he, and Master named; is he, and Jinn ( ?) named. Peace . . . your father ... (11) ... Peace from the male Gods and from the female Ishtars. And victorious peace is set in . . . , and destruction is set in the fire . . . ( 242 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 243 Commentary A badly mutilated bowl with much of the inscription illegible. It is of pagan origin ; in the name of God the Mystery of heaven, water and earth, it concludes with a pax vobiscum from the gods. The expression “victorious peace,” 1 . n, recalls the standing Mandaic doxology, “Life is victorious,” and the threefold division of the universe may be from the same source. The charm is against a murderous house spirit and is in part parallel to No. 36; here the demon is masculine and is represented as carousing upon the blood of his victims. The quarterings of the circle or seal in the center contain letters of the Tetragrammaton — apparently n\ 1 . JOftn : a Persian word noted by the native Syriac lexicographers, and neo-Syriac; also in Pognon B. See Noldeke, Syr. Gram., 127. 3. v nt : cf. Zaroes, name of a Magian, and Zaroi, in Firdausi; the present spelling substantiates Zar- against other readings; see Justi, p. 383. 4. name of the Light-King in the later Mandaic religion; see Brandt, Maud. Rcl., 47. For his following epithet as the Mystery of heaven and earth, cf. “the Great Mystery,” who is the helper of Hibil-Ziwa in his descent to hell, Ginza r., p. 140, ed. Petermann; see Brandt, Mand. Schr., 143. For the pap K’D cf. Gen. 1 : 10. Other “gods” are named below. 7. Ol NENOrPS: resumes 1. 5. 8. ndnSe , *Nl: either in appositional sense, NTtO used like NlD'N, see p. p. 86, or '1 refers to the magical rites conjuring the angels who are called upon against the evil spirit. riiGy : the Rabbinic-Mandaic preposition of plur. form, ‘elawe, but with suffix attached as to a singular form; cf. roa, “his sons.” 9. NytDK’ : for NjPDKk the incantation heard? The following ppls. repre- sent the carousing of the demon over the flesh and blood of his victims. These realistic descriptions were in themselves regarded as prophylactic. b'aD appears to be denominative verb from a noun in '£> , formed to rhyme with 10. xraHD = a'Tft, a perversion, in 36: 4. The word corresponds to the actual Syriac NJa’aa tabescerc faciens, Payne-Smith, col. 831. JOJ: probably NJ’ 3 , jinn, see p. 80. pai 3 N : Mandaic “your father.” No. 38 (CBS 2941) ■tnxurni (3) nnxum rum ruxu’m n!>mni mn (2) nm txptoi nt tdi? nx:x mmcy nnxjm rum man xix-im ’xiri ns (4) xrvruvn nnun xnxnxi nn^mun xnxmnty (6) prutm xoni>ni -pnxapic? pr6im nxux xrp^ ’xjx 1 (5) x"n xTibxi (7) pnpxm P’xtxpu xnx^ (erasure xrp^) 'XJtimn nmpsi muy San xdxSu ’x-nymr (8) xannm xnmpni xnrny xninbxn xS'rn xaiea xnxinoyi (9) xnmnm x’rtnai] xmayi x’n^x pn^n X’moy r^xta bv pxnxi> nrrm }[oi] (sic) xn'UP’n pi xrmmn run x’uixni x'nxn xmxan jvxua j» xouxoai xo’idi xp’cy pnxurn pi pnxjn pi |vx:3 pi jvtxixt] (10) pi noix pi n^pucn xrixaTiP pm mi xa[nj>m] (11) . . . pxni . . -ixi x^nm xrnoy xbun pnSxminai x'mxjxn jvxnm xnxyn xnoin pr6in [x’jT’cy ixnx "ixnxa y x’mnxi xmnmn ph xaixon mrb x'nin xjnxni xmoi xcram xSun xTDy (12) ns xmnmm mm^ x'mnxi (13) . . xmurrn rua x'uixmn x'nxn mmb p’xixiip p’xma^ n^inn xmom xnxsnm xnnxn xmcx x'txr x’m "xph [!>] y ppsx^i pi”x5>i p’xnxa x’mxjfx^i (14) pn]xurnl?i t [ mxu] m^i p’xjai’i nnx:abi p'xuy ’xan [ns xnj’nmr^i xmnmn rua x’lmxnn xmxni xaxnxc Exterior n” tnp ( 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 house- hold 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 are all the 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 their cattle. Charmed and confined and restrained and hobbled is the mighty Istar (11) and the three hundred and sixty Broods, which I have dismissed from her one after the other. Charmed are all the Amulet-spirits that dwell in the houses of 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 daugh- ters 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 script of this and the following Mandaic bowls, see § 7. A charm executed in behalf of a certain woman and her husband. The sons with their families are included by name. The charm is particularly addressed against a specified lilith, with whom “the mighty Istar” who is named later, may be identical. 1 . “House, dwelling,” etc. : these four terms occur in Lidzb. 4 and 5. The bavi (which is found in the Mandaic literature in the original meaning) is here reduced from the sense of “temple, palace,” as in Babylonian, to that of a private mansion. The word also appears in Hyvernat, 1 . 15. In 40: 4, NJiOra is the cattle-barn ; in general perhaps “outbuilding.” 246 UNIVERSITY MUSEUM. BABYLONIAN SECTION. 2. run for the plur. w. suffix, see Noldeke, Maud. Gram., § 144. 3. xnxuvn : “cattle”; it occurs in the sense of “wild beast,” in 39: 6; singular xnvn. xnxjx: the singular would be the equivalent of the Assyrian dnu, “vessel, = Heb. ux and Arabic ina un . The word is otherwise unknown in Aramaic, having been replaced by the derivative man. In the Talmud vessels are favorite abodes of the demons. One is tempted to regard the word as a plural of toy, “sheep,” but for the following “of the house.” xrmrn : i. e. “Indian woman”; cf. run, nrn, 24: 1; 40: 16. 4. >xnin nn, Nos. 15, 21. — Nnxno= mar, “lord” + Adda; a form of Hadad ; or the first element may be the deity Mar, Bir, etc. (see Clay. Amurru, 95), so that the name is equivalent to the ancient Damascene name Tima (as in Pognon’s Zakar inscription), the Biblical Benhadad. With inexact construction, M. is the husband. For 1 . . . 1 = “both, and,” cf. 1. 14. 6. '’XiWU : so the probable reading. Notice from the erasure that “lilith” and “angel” are interchangeable titles for this being. Cf. the Lilith ’XJtu , 40 : 17. finpxa: of same root as xmpa, with assimilation of n with n; see Noldeke. p. 44. The original formation is that of the Syriac noun pakadta. 8 . \XTiy3: a corruption of Sx’Tay? — For x ,- nay and Nona see p. 72 f. The second word is supplied from 40: 4. 9. xtnXD: 1 . 14 xax-ixo, in 1 . 12 with the second X caretted ; an old tlieo- phorous name = 3 X -)- (or X 3 "i -f- ?) X’HXT : Persian Zadoe, see Justi. p. 378, quoting a name of the fifth century. X'U'tXH : Persian name of a Syrian monk of the seventh century, ibid. 82. 10. XO'iD: original root ona (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 passive ppls. at end of Lidzb. 4. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 247 KOJKDD: the reading is almost certain, but I cannot identify the root; probably an error for KDPNDO, as in 40: 21. xb''Jn : a denominative from bjl, = Rabbinic . cf. the Arabic ragala, “strike, tie (a sheep) on the foot." The word occurs in Lidzb. 4. 11. nbp’nty: the passage is identical with 40: 22, except for the latter’s reading, nb’p'HE’, “which I have dismissed from him” ; the present text is to be so interpreted. For the form see Noldeke, § 170. pnpNmnD = 40: 23. For the fern. pi. in N, see ibid., 162. 12. N2'D = ndtid, cf. ibid. 63; the Pael in 7: 17. NJnXD : I can suggest only the root Jt2y, found in the Rabbinic ptoy, “olive-press”; but according to Noldeke, § 45, V is persistent in Mandaic. N’UlKnni : error by dittography for 'HI . 13. N'TNT: the Assyrian zazu, abundance”, Muss-Arnolt, Ass. Hwb. i, 277, and identical with the Targumic NTNt, “foliage,” Targum Job 14: 9. An archangel Zaziel appears in a papyrus published by Wessely, xlii, 65, 1. 42. NriNonn : for Nnosnn . 14. K'nxn : with change of construction from the preposition by ; cf. Noldeke, § 222. — For omission of relative after see p. 39. 15. (Exterior) Tp is sure, perhaps BHp. No. 39 (CBS 9005) (3) [n]~iaEi . . .21 n^inn (2) xmoji Knonn[i s]nnsn ndidk wik-’W KToy n^ns nhds anno «n’oy (4) «n*n n[s n»]yfi KDrpn roctoi Knx^'i’ [snj’Dyi joe»[N-nn] snan n’Ih iOTDy kinski xn^syiBo (5) (7) k’dnd K’JNrm N’tya toyox [xnr-ijn xn’cy xmtyKTin NDKapu (6) inn (8) x'Tpi Nntyoi Nunn x’anim K'Dpalxn x'jxan nxrm N'tya xnxn KToy xnxn ns N’»-vn [n]oy[n xjDnnan n:osai nSy jn x'nn ixvoy nnxnx ns xnxnn jn.a nbx’OKTon xn’b'b xi'Dy xmp.Da (9) nbx'OXTDi N’Dsh N’JNimai x’o^ns xbxTBtOion ^yn xnxrxD (10) xnxmn pn^a Kniox Din . . . [xa]5>o taS }[io]'6eh (11) xn[pp]ya K'D'nni xn’Dy xcxo'xn ns [x'ovn n]oyn (12) [xonjnan n^Kmo^i hjdxs^ nbnnn xn»nm xnnxn [x'njxn 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) in chains of lead; charmed the empoisoning male Devils and 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 womb of Bardesa whose mother is Terme b. D. Charmed the Lilith that appears to her (9) in . . . ; charmed the Lilith that appears to her in [shape?] of Tata her sister’s daughter; charmed all the defiling Ghosts ( 10) that have entered, which appear to her in Dreams of night and in Visions of day; charmed and sealed with the seal of (11) King Solomon. Again : Health and arming and sealing be for the womb and the parturition of Bardesa (12) whose mother is Terme b. D. ( 248 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 249 Commentary A charm for a pregnant woman. I may compare the mortuary incan- tation published by me in JAOS, 1911, 272, no. 1, which includes prayers for the unborn child, Pibiy, of the petitioner. From 1 . 4 the present charm is very similar to that in Pognon A. 2. N'T NT : so in Pognon B, in Lidzb. 5, yTNl; a feminine form in -e, cf. N'tOl'n, 1 . 8 (the mother’s name, overlooked here). Cf. HTNT, 12: 2. 4. N’TriD: also Pognon A. In the Mandaic appear the NiriND, “sorcer- ers,” Norberg, Onom., no. For the meaning cf. Ass. sdhiru; in this sense the root is not otherwise found in Rabbinic and Syriac. '2 N'TND : Pognon’s text, NHTND (to be cited to Noldeke, § 89, ia), 5. NTN 3 N: the Syriac N"ON was used for “lead” and “tin,” according to the Syriac lexicographers, who postulate a distinction between abdrd and abrd, or abdrd and ebdrd but dispute which word is applied to which metal (Payne-Smith, col. 19). Both lead and tin were used in magic, the former especially in the KardSeaf/oi , like the love-charm from Fladrumetum, the Cypriote defixiones ( SPBA , xiii, 160, etc.), and cf. Index to Wessely, xlii, p 6 /u/ 3 ov, et seq.; tin was equally used, like all the metals, ibid., KaaoiTCfjivov , and a case in the Testament of Solomon where tin is atropaic, JQR, ix, 584. Hence we cannot positively decide whether our abdr is lead or tin ; but the weight of the former metal may better suit the symbolism of the language. — As to the meaning of the Assyrian abar Assyriologists are at variance. Lenormant, in TSBA, vi, 337 f., 346, argues correctly from the alloy mentioned in iv R no. 2, rev. 17, that abar = lead and anaku = tin. How- ever Sayce, Archaeology of the Cuneiform Inscriptions, p. 60, denies that the Sumerian or Assyrian word for tin is known. Lyon, in his Keilschrift- texte S argons, 53, 82, makes anaku — lead (eft. Heb. ”pN) and leaves abar untranslated. Hilprecht and Haupt, on basis of chemical analysis, find that abar is used of magnesite, Hilprecht, Assyriaca, 80 ff., 83. rnsy, the Hebrew equivalent of the Aramaic N12N, is “lead.” The Syriac ’dn e ka is “tin,” whereas its Hebrew equivalent *pN , “plummet” rather suggests the heavier metal lead. The Flebrew for “tin” is bny, which however in Zech. 4: 10 may rather be “lead.” This confusion between lead and tin in the same word is paralleled by the ambiguous use of plumbum in Latin; 250 UNIVERSITY MUSEUM. BABYLONIAN SECTION. p. nigrum is lead, and p. candidum tin; see Pliny H. N., xxxiv, 47 (ed. Weise, 1841); so also in Arabic. The different vocalizations ’ abrd and, may vs. ’obdrd, and Pleb. ’anak z>s. Syr. ’dn e ka, appear to be attempts at differentiation, may, apparently “lead,” appears in W. T. Ellis’s bowl-text, which I have edited in JAOS, 1912, 434. 5. {Outrun : amendment after Pognon’s parallel, but with the form found in 1. 6. /L| an inadvertent repetition. 6. Nnsy’snn for the adjectival formation, see Noldeke, Maud. Gram., § io 5 - N^NTTi : possibly absolute pi. (-a from -an) ; or a masc. plural form, cf. xnmn, 38: 11. 7. nxrn: (n. b. construct) for nxnn , as in S'-n'T, see Noldeke, ibid., § 46. I interpret the word of the magic circle, part of the dreaded arts of the necromancer ; see p. 88. Oi XON21 : sorcerers are by tradition “Doctors.” N'Ti-h '» may be inf. Peal of totr, or better, in agreement with the context, Pael ppl. plur ; i. e. “dissolution,” or “dissolvers.” ; P is “wax” in Rabbinic, “pitch" in Syriac and Mandaic, at least according to the refer- ences in Payne-Smith and Norberg. “Pitch” might be the translation here, but comparing the plural with the Greek wpoi and the Latin ccrai, I have related the word to the well-known use of wax in Hellenistic magic. Any plastic substance might be used for these simulacra of the enemy in Babylonian sorcery. Tallquist enumerates clay, pitch, honey, tallow, dough (Maklu, 19, and see his note to ZAL. LU, p. 119) ; so also Fossey, Magic ass., 80. Wax does not seem to be identified among those substances, though Jastrow and Thompson speak of wax as used. Assyrian kirn or kirn (see Muss-Arnolt, p. 432) = pitch. Is the Latin-Greek word from the same origin, the term having undergone extensive modification in meaning? Its etymology is uncertain, see A. Walde, Lateinischcs etymolo- gischcs Wortcrbuch 2 , 1910, v. cera. For the use of wax in western magic, see the ample notes and bibliography in Abt, Die Apologia d. Apuleius, 82. X’m in: cf. the isolated instance given by Noldeke, p. 344. J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 251 8. N’DTD : the first letter is conjectured from a mere remnant; possibly Oep/iia 2 9. In this line a definite family ghost appears. NniDH is used in like sense in earlier bowls, e. g. 7 : 14. The word before Nnxn is unintelligible. Nnttn : cf. the feminine name Tata in Strassmeier, Inschriften von Darius, no. 25, 12; also Tatta-dannu, Strassmeier, Inschriften von Nabon- idus, no. 343, 8, and Tatu, etc. in Johns, Assyrian Deeds, 450, Clay, BE, x, Glossary; ’ 13 X 0 25: 1. 10. : I connect this, as a participle, with the root J'D, Arabic sana, which does not appear as a verb in Syriac ; from it comes the Syriac s e ydna, “dirt,” and with the same is to be connected the Hebrew J1ND, “shoe.” The same word, masc. and fern., occurs in Pognon A, p. 40, which he would derive from NJD “hate,” but without explanation of the form. It might, if a singular instance, be an error forNnx^ND. However n. b. that in Sachau’s Elephantine papyri occurs the metathesis |ND for tOD, Pap. 57: 2, 58: 16. by : 3d fem. pi. of bb? . S'BK': a mistake, corrected by the next word. The same note is to be made upon in 1. 1 1. 11. Din: doubtless = Din, “again,” so often found on our bowls. Thus Noldeke’s explanation of Din in the Mandaic literature {Aland. Gram., 204) is confirmed. — n^Ntio for the form, see ibid., § 67. No. 40 (CBS 2971) nntom xnDn (3) nm mxn mas!’ n^inn xnnn (2) khidni x^m pNoirn xtayi xnn xrnn xnon xnxoxvm xaxmDfi] (4) mam mm nmxDi xnxapi: xm xPx (6) ns’bsrDiDi nntrx xm p Knjx[no] rd i-ixddxt (5) mirn .13 xnno id xnx’^ . . . mxm xrdj krjxro id irxdd rdxdd pDrmDni (12) . . . smoD d xnonm xnnn xjvidxi xm p tnaxno rd (13) irxdd nrpxan xrijr xRom xaxnm n^D’R mm (14) nmxDi xnxapu nnxm xnan [run] maa^ 15) n[^i]nn xmcxi X”R is [tanjxno rd irxddxr x’]’R x~nrn xtayi nimni mni nn’XDi x[dxdpij] nnxaai xnan njD' Exterior xnD’t nm mxti irxdd maai n^inn xnioxi xm p nam ns 'krixidi (16) rd irxddxr (17) nnx’axi’m naxmai nirnm [mm nrpxDi xnxDpia nnxani] pn'ci xor6m ... [xnxRnDy] ppm xrvW ’xaTiD nxax nnny xm p tanaxno xim ... pxmpaDi xm x^x ivx^xrd xdx^d ’xatiD nna na nnPaoD (IS) xjrxdrid’ s’Tcy n^o ^y rxdxP tmy biDR xdxSo xirrr xonna xann (19) 'xatn nxib pi mxt [si maa io xnxRnD’y[i] (20) xnnai xmayi . . . [x'n^ 1 pniuD] rd irxddxr nafxmD ioi] n^D’n pi mi]~ ioi nn[’XD |o]i nnxaa pi naa prptn xor6m . . . [m]Dy xb'[a]Ri xdrddi xo[noi x]R'Dy BPaxno (21) xnxtan xnoin pn>ia [xmoy Rxn]x rxjrxd . . .a n^'pny[i] (22) xnxan-t? ...xmnoi xaxoD XD’Di ...[x]b”DD 1 [xTaRi x]R'D[y] p>xaRno[i] (23) irxrpxaa di nrvxa (25) x[nx]apia nnxaai xnan naai . . . run xrdir (24) ma[a p] xm p tan ax no rd [irxddx]r nnxn[xi’]n (szV) naxmai nSapni n]mi JX'DXT xmi (26) Translation In the name of Life! — that health (2) and armament be to the body and wife and male sons (3) and female daughters, and the house and ( 252 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 253 abode, the mansion (4) and the barn of the cattle, the ass, bull and goat, the property of (5) Xaro bar Mehanos, from Life. I swear and adjure you (6) by Life. (12) and I have broken you in the gate of Xaro b. M., the man and his wife. [Health and protection, etc., from] the Liliths, when they appear in the house of Xaro (13) b. M., from Life. And health and armament and healing and guarding [be to ] the male sons 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 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 Life. And health be to the body of Xaro . . . and the wife and male sons [and female daughters and the house and dwelling] and mansion and building and cattle (17) of Xaro b. M., from Life. Charmed art thou, Lilith Buznai, and all the goddesses . . . and the three hundred and sixty Tribes, (18) by the word of the granddaughter of the angel Buznai, by the adjuration ( ?) of Life, and by the command of . . . who is ( ?) with the mighty Buznai, (19) by the seal of the angel Darwa (?), whose word none transgresses. Charmed are a [11 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 b. (21) M. Charmed, shut up and confined and hobbled is the Ish[tar] . .., and the three hundred and sixty Tribes, (22) which I have dismissed from him . . . one after [the other. Charmed] are all Amulet-spirits which lodge in their houses (23) and devastate them. Charmed [and hobbled] and suppressed and covered is the Satan ( ?) and 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 repetitious charm for a certain man and his family and property, including the several kinds of live-stock. About half of the inscription is found on the exterior. 254 UNIVERSITY MUSEUM. BABYEONIAN SECTION. I . With the same invocation begin the sections of the Ginza, also some of Pognon’s bowls. XJYiDXi : for l of purpose, see the like phrase in Pognon, e. g. no. 14, and Noldeke, Maud. Gram., § 293. 4. XJX’J’a: as the regimen shows, the barn. Nittn : i. e. hemrd, also cited by Syriac lexicographers, see Payne-Smith, ad loc., and used as a collective plural, Noldeke, Syr. Gram., 91. The follow- ing word was written smn, 1 was then caretted above, and finally the word rewritten. XTJy : to be added to Noldeke’s instances, Mand. Gram., § 68, and now found in Sachau’s recently published papyri from Elephantine, TJy is found in names of certain goat-species, Payne-Smith, col. 2934. xmn : for 'Vn, cf. Noldeke, ibid., § 47. The word is used like the Talmudic "i>‘n, “private property,” see Jastrow, Diet., s. v. In 1 . 14 it is supplemented apparently by N ,, n, = “livestock.” 5. nXD 3 : evidently an old Persian name in Koseform; cf. Avseri, Xsayarsa, Artavsathra, Justi, pp. 12, 173, 34. The X in '3X1, here and again below, represents the vowel of the prefix, before the vowelless first radical. tnjxno = Meh = Mithra, plus Anos, a Persian genius, Justi, pp. 208, 1 7 - X'Ti }D : the long period which this phrase concludes is paralleled below. ps’xSx : this ancient and full form of the preposition appears in Pognon B, but not in Noldeke, under § 159. 6. X"n xSx: cf. 1 . 18, X^n X^X ;rx^X“n. X = the preposition just noted, and is used uniquely with a verb of swearing, where in the Semitic 3 is found. Cf. the Greek i-i , representing, as in the English “swear on the Bible,” the primitive action of laying the hand on the sacred object. 16. Tixm ?■ — 17. ’XJm : cf. ’X 3 TU 3 , 38: 6. 18. This antagonism of Buznai’s granddaughter to herself is evidently a case of casting out devils by Beelzebub. The sorcerer affects that he has received from one of her brood the proper charms by which to bind her. Observe interchange of X 3 X^D with xrrbv. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 255 Ol JINK'D : ‘‘by that which is upon,” i. e. “by the adjuration of” Life. For the redoubled preposition, see Noldeke, § 231 b. For the phrase, see to 1. 6. P’NmpS: for the sing, with JVN — , see ibid., § 146. 23. NJXC2D : but a feminine is demanded. NDintD: in agreement with the Syriac; cf. Nnno, 16: 6; in the Ginza, Nivno. 26. N’Tl : the same doxological formula in Pognon, B, no. 22, and Lidzb. 5. APPENDIX No. 41 (CBS 179) This text is unique, 1 being inscribed on the top of a human skull. Enough is legible to indicate that it is a magical inscription, doubtless of the same order as those on the bowls. The skull is remarkably well pre- served, and though badly shattered, almost all the pieces have been recov- ered. But the text is sadly worn and obscured through the shaling of the sur- face, and only a few detached words are legible. There are two 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 side. The other, shorter, inscription is at the back of the right-hand side, at right angles to the central suture. In the first line of the longer text are visible the words, xn^, pirn; in the second nn rox , indicating an address to the evil spirit. The fol- lowing names are visible: "pis, cf. 5: 1; (?) bxK> p ’ 3 TID, also spelt 'ID, “Mordecai ben Saul”; and a woman’s name (evidently the wife of the first-named man — - r6jn can be read in one place), ’BDJ, so the almost certain reading. I take the name to be a feminine hypocoristic in -ai to be connected with Gathaspar, in the Bxcerpta barbara to Eusebius (ed. Schoene, i, app. 228), one of the three Wise Men, the later Gaspar (Caspar, Jaspar), con- nected by philologists with the Old-Persian Windafarna; Justi, p. 368. The use of a skull for recording a magical inscription opens up an interesting line of magical practice. The skull has become part of the stock apparatus of the necromancer, and its use in that connection is typical of his power over the dead, while the presence of the gruesome object adds to the awe in which he is held. But all through magic runs the morbid theme of the use of mortuary remains. In the Greek love charms, the texts are buried in the graveyard; in the magic brews for compelling love, 1 This statement must now be qualified, as I learn through Professor Ranke that two similar skulls are in the Berlin Museum. ( 256 ) J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 257 human bones are used, and in a late Arabic charm a broom from a cemetery has efficacy in bringing the beloved to the lover’s side (see to No. 28). Cf. the burial of Pognon’s bowls in a cemetery. Primitive animistic beliefs have survived, which connect the skeleton with the world of spirits ; it is a material point d'appui, and the skull is especially preferred as the most striking and perhaps most durable part of the anatomy. It may be noticed that in Arabic the word for skull is also used of the soul (Wellh. Skizzen, 3, p. 161, 164), 2 There is a reference in the Talmud to the necromantic use of a skull; Sank. 65b: ‘’there are two kinds of necromancy ( 31 N Syn), the one where the dead is raised by naming him, the other where he is asked by means of a skull ( ?NKOn).” Joel ( Aberglaube , i, 44) thinks this refers to some artificial skull-shaped object; but our actual skull illustrates the practice noticed in the Talmud. The use of skulls ( calvaria ) in classical magic is also vouched for in the Apology of Apuleius ; see Abt, p. 141. For this practice of “speaking skulls,” we may note its special vogue among the Sabians; see Chwolson, Die Ssabier, ii, 150, and Dozy and de Goeje, Actcs of the Leyden (6th) Congress of Orientalists, ii, 365 f., cf. 293. But the skull was also efficacious as a prophylactic object. James of Edessa notes that a dried human head was used by the heathen Syrians as an amulet (quoted by Robertson Smith, Religion of the Semites, 362, referring to Kayser’s edition of the Canones, p. 142). Especially as part of the skeleton was it efficacious against the evil eye ; see Seligmann, Dcr hose Blick, ii, 141, who notes the use in Italy of a tiny skull-charm against the Jettatura, 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 Elworthy, The Evil Eye, 340, notes the use of skeleton-like figures as talismans in Italy; he finds the same talisman in classic times, comparing King, Gnostics and their Remains, 213 (ed. 2, 180). The skull therefore falls into the general category of frightful or obscene objects, which had the power of repelling the evil eye in particular and evil spirits in general. 2 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 reincarna- tion of the beasts, and I understand like customs are found over the world. No. 42 Towards the close of my work on this volume, Professor Richard Gottheil, who had several years ago thought of publishing the bowls, kindly forwarded me some notes and transcriptions which he had made in his preliminary essays. Among the papers was the copy of a text which is not now found in the Museum. It differed so radically from the other inscriptions that I inquired of Prof. Gottheil if it was taken from a bowl. He replied that he knew of no other source whence the text could have come into his set of papers. Accordingly on the hypothesis that the original text was once in the Museum, I venture to publish Prof. Gottheil's copy, and do so the more readily because of its interesting character and the illus- tration it affords to several points in the texts above. It contains a form of the Lilith legend, widespread in folklore, and a bowl would have been a perfectly proper place for a text of this prophylactic character. I have not however included the text in my Glossaries. rr^ i”“ nmonp mrr cnx p£:ood oje the “6m run x’E:n rn^x • ivb mpi ti lotrsy Q’EinEn : !pi nx toion mm nxco nE^in nx ;x n^ nox nSn nE nn^vn n’E^ nE^in ’e;x vm^x : minx ii> noxni iyni • mo!> nL on nnS nx nnp!?i mon nmty n!> nn^> n:in I^epe! 5 PET] b“i X’E:n im^x n^ nox pi ipe’e nx ann^i ’ijd 2tJ>V m^X CE'E !>eei nyrnn m^E ysm E’pi’in c'xoo ro nr nmxm o'n nnxpmo rniovy mo nvo^i ion iyo^> )b noxm jym • non onEnn Eiry^> i’xntm m^x on’Droty jot ^ei Pnn^ pc jn i5>xi pnn^i ynn^ he : i^x : itse’x : mix e im!>x n!> E’crn non pxei non nmvy "pEm Dtyn nxo enriE □e’E yEE’xi n*nx pjxi cnnn jo pmnn iooi ni^ ni>un nn^ioi mxrn (.rzV) r\r\bv no ibx ns ^ei ^ no' x^ mEinE ’nioty nx nxn mx ix ’pn tamox : np'EX . pepex : mW : 'moy on^n : ^p : nnnoty : noppEX : nonoo “E’on ( 258 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 259 ann 'nba •>” qb> 3 na bib) “[yoyo onri n!> * 1 * 3 ni b"i K’3M KHpn nrm D’Jeix D’Ensy nntyy dboi ncynpn iru’scy 3^31 nipyi pny Dm3» n« pnn^ i^h naa xh ns s^ s^y n"3 mxavn ’n^s npm min nsD mew n^i rrnexy no m»!> s^ ion ns mne^ s^ n^un m>i ns is nstn mi>vn icp in’ppyi inno n"De»3 s^i jnnax :"ra xb ere vvb sh ntya ns onnS ^snon joy ynp era cnn 'o ns trains s^i coyn ’aaia ns -itscb n^io'’ naw i>snoy Accompanying the text are given some inscribed designs and phrases. A rough figure of a hand (prophylactic against the evil eye) contains the Aramaic legend : xya say ma sohy sbi snns (= sn ?) sp spin , yno sjs : “I am the seed-producer (?) of Joseph; when I come, an evil year cannot prevail over him,” — a play of thought between Joseph as controller of the fertility of Egypt and the fertility of the family, and as a good omen for the expectant mother. A ‘‘David’s Shield” contains in the center 'Hill ns", a fanciful form of Adonai, on the left hand pty, "Satan,” in another division J 3 S and nearby )TT ( ?), i. e. piTJES, to be found in Schwab, Vocab. Another species of the shield more roughly designed contains nirp in the center, flanked with n\ etc. and TlS, with jimDD and J'lsb'UD on either side. The changes are rung on the possible mutations of pV\ and the scripture Dt. 28: 10 is cited. Similar charms against the Lilith are to be found at the end of Sefer Raziel and in Buxtorf’s Lexicon, s. v. Translation Shaddai Sanui Sansanui Semniglaph Adam YHWH Kadmon Life Lilith In the name of Y” the God of Israel who besits the cherubs, whose name is living and enduring forever. Eli j a the prophet was walking in the road and he met the wicked Lilith and all her band. He said to her. Where art thou going. Foul one and Spirit of foulness, with all thy foul band walking along? And she answered and said to him: My lord Eli j a, I UNIVERSITY MUSEUM. BABYLONIAN SECTION. 260 am going to the house of the woman in childbirth who 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 is bearing, to suck his blood and to suck the marrow of his bones and to devour his flesh. And said Elija the prophet blessed his name! — With a ban from the Name — bless it! — shalt thou be restrained and like a stone shalt thou be ! And she answered and said to him : For the sake of Y” postpone the ban and I will flee, and will swear to thee in the name of Y" God of Israel that I will let go this business in the case of this woman in childbirth and the child to be born to her and every inmate so as do no injury. And every time that they repeat or I see my names written, it will not be in the power of me or of all my band to do evil or harm. And these are my names: Lilith, Abitar (Abito?), Abikar (Abiko?), Amorpho, Hakas, Odam, Kephido, Ailo, Matrota, Abnukta. Satriha, Kali, Batzeh, Taltui, Kitsa. And Elija answered and said to her: Lo, I adjure thee and all thy band, in the name of Y” God of Israel, by genratria 613, Abraham, Isaac and Jacob, and in the name of his holy Shekina, and in the name of the ten holy Seraphs, the Wheels and the holy Beasts and the Ten Books of the Law, and by the might of the God of Hosts, blessed is he! — -that thou come not, thou nor thy band to injure this woman or the child she is bearing, nor to drink his blood nor to suck the marrow of his bones nor to devour his flesh, nor to touch them neither in their 256 limbs nor in their 365 ligaments and veins, even as she is ( = thou art?) not able to count the number of the stars of heaven nor to dry up the water of the sea. In the name of : ‘Hasdiel Samriel has rent Satan.’ Com mentary Only a few detailed notes are necessary. Of the terms at the beginning, "i:d:d "OD and pSjJDD are common in childbirth charms (see Schwab. Vocab., s. vv.). The second is erroneously explained by Schwab; it is o DC, the inscribed Name, cf. the DC ... TO in 11: 9. "HD and its reduplication ’ 1 JD 3 D probably mean “divorced.” N. B. the order of Adam, Yiiwh, Kadmon. (NtNpv)OH NtNpTO is obscure to me. The root is probably used in the Syriac sense of mourning, hence supplicating; or cf. Heb. Tn, “writhe,” as well as “dance.” J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 2G1 run m ntn’ I would read as run nn nTK, the first as the indefinite pronoun fern, quae quae, the last as representing the Greek Suva , which is commonly used in the papyri, the actual name being inserted upon use. □nn = , cf. Arabic cup. Of the names of the Lilith the second = Abatur the Mandaic genius (see Glossary A) ; but the possible reading of the copy, Abito, may be preferable, in view of the Greek parallels ; see below ; the third is the Greek a/xopipo f. 613: the figure is the gematriac sum of ‘the Lord God of Israel,' as also the number of positive and negative commandments of the Law. As Mr. A. Simon, Harrison Fellow of the University, has suggested to me, the preceding abbreviation stands for X'lUD'J. The “256 limbs” are 248 in Jewish lore. For the 365 ligaments, cf. the identical expression in a charm given by Reitzenstein, Poimandres, 295. The 10 Books of the Law are the double of the Pentateuch ; cf. the Eighth Book of Moses in the Leyden MS. which Dieterich has published at the end of his Abraxas. The very ancient use of epical narrative as an efficient magical charm was described above p. 62 ; thus the mere narrative of a demon’s power, as in the case of Dibbarra, is potent, or, a fortiori, the relation of a triumph over the evil spirit from some sacred legend. In the present case we have the added virtue of the revelation of the demon’s names, and she swears that whenever they confront her, she will retire; the knowledge of hei names binds her (cf. p. 56). Dr. M. Gaster has published in Folk-lore xi (whole number xlvi), 129, an interesting paper entitled ‘Two Thousand Years of a Charm Against the Child-Stealing Witch.” The latter uncanny spirit has already met us in several of our preceding texts (Nos. 11, 18, 36, etc.). Dr. Gaster surveys a wide material of European and Semitic forms of this magical narrative, all of which have evidently the same root. He draws on Slavonic, Rouman- ian and modern Greek legends, and cites one of Gollancz’s Syrian charms, a collection to which I have had frequent occasion to refer, 1 and also quotes 1 In Actes of the 8th International Congress of Orientalists, Sect. 4, p. 77. Most of these charms are in the narrative style. Cf. also a similar Syriac charm given by Hazard, JAOS, xv, 286 f. 263 UNIVERSITY MUSEUM. BABYLONIAN SECTION. in translation a Jewish charm of the same order from the Mystery of the Lord (in the Hebrew TiD, a book I have not been able to obtain). This Jewish legend is almost identical with ours. It is considerably shorter, concluding with the names of the Lilith and a direction to hang up the names in the room of the woman concerned. The names are almost identical with those in our text ; they are : Satrina, Lilith, Abito, Amizo, Izorpo, Koko, Odam, Ita, Podo, Eilo, Patrota, Abiko, Ivea, Kali, Batna, Talto, Partasah. My form Amorpho is probably older; Koko =kgk 6 c m 4 y be preferable to my Kas. In both these Jewish forms Eli j a and the Lilith are the actors. In the Syriac legend quoted by Caster from Gollancz, it is a saint Mar Ebedishu and the Evil Spirit in the likeness of an ugly woman who are the characters ; the latter has for one of her names that of “the Strangling-mother of children” (cf. above to 36: 4). In the European Christian legends, the benevolent actor is the Virgin, Michael, or a certain saint bearing the name Sisoe, or Sisynios. These names are derived from the Jewish hJDJD ’10D, as Caster suggests. In the Greek legend the spirit is Gylo, the earlier reAAw, which appears also in the magical papyri." In all children are the object of the fiend's ravages, in one case the charm is for a boy afflicted with cataract. There are some other simpler forms of this legend contained in Greek manuscript amulets which were not accessible to Dr. Gaster. In his Poimandres, p. 298, Reitzenstein publishes a text which is the earlier prototype of the Roumanian folk-legend published by Gaster, p. 132. It reads : “When the archangel Michael came down from heaven, there met him the impure spirit with her hair down her back and her eyes inflamed. And the archangel Michael said to her: Whence comest and whither goest thou? The impure one answered and said to him: I go to enter the house as a serpent, dragon, reptile, I change into a quadruped, I go to make the plagues of women, to humble their heart, to dry up the milk, to raise the hair of the master of the house .... and then I kill them. For my name is called Paxarea. For when the Holy Mary bore the Word of Truth 2 Wessely, Vienna Denkschrifteii, xlii, 66, also TvTlov, Reitzenstein, Poimandres , 298. For Gello = the Assyrian Gallu, see Frank, ZA, xxiv, 161. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 263 I went to deceive her and . . ?. . 3 And the archangel Michael seized her by the locks on the right hand and said to her : Tell me thy twelve names. 4 And she said: I am called first Gelou, second Morphous, (third, etc. > Karanichos, Amixous, Amidazou, Marmalat, Karane, Selenous, Abiza, Ariane, Maran. Wherever are found my twelve names and thy name, archangel Michael, and thy name Sisinios and Sinodoros, I will not enter into the house of such a one.” Compare also the amulet given on the preceding page in Reitzenstein (p. 297), lacking the reference to the Virgin, the demon enumerating her plagues. A similar legend, in large part identical with both these just named, is given in the Greek-Italian charms published by Pradel. 5 In this Michael descending from Sinai meets the hag Abuzou 6 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 milk, to wake the children and kill them. Then, evidently a Christian accretion, she causes faction in the church, sends floods, destroys ships. Michael asks her her name, which is Pataxaro. He asks for hei many names. She swears by the throne of God and the eye (= eyes) of the Beasts (cf. the oath in our text) that she will tell the truth. She then gives forty names, the first two of which are Gilou, Morphou. The legend sometimes ran out into the line of particular diseases, e. g. cataract, as in one of the Roumanian forms ; or Beelzebub and other demons are named, as in an amulet in Vassiliev, Anecdota byzantina, i, 336. But the story of the wife-hating, child-murdering hag is the original element, as Gaster points out. We thus possess forms of the legend in Hebrew and Syriac, in Greek texts of eastern and western Europe, and in modern Roumanian and Slavonic folklore, while the heroes of the epic include Elijah, Michael, Christ and various saints known or obscure. The persistency of the form appears also in the charm names. To compare the lists in the two Hebrew texts and in the two of Wendland and Pradel respectively and in Gollancz 3 Cf. the early Christian myth of the devil’s wiles, Rev. 12. 4 The same number is found in the Hekate-Isis legend. 5 Griechische u. siid.- italienische Gebete, 23. 6 The Avezuba and Avestitza in Gaster’s Roumanian legends. 264 UNIVERSITY MUSEUM. BABYLONIAN SECTION. (Syriac), we find that the initial Hebrew Lilith = Greek Gelou or Gilou = Syriac Geos, doubtless — Gelos. The second in the Hebrew, Abito (Abitar?) = Apiton the ninth in the Syriac; the third, Abiko (Abikar?) = Abiza or Abuzou in the Greek texts, and as we observed above Avezuba in the Roumanian. The fourth Amorpho (in our text) = Morphous or Morphou having third place in the Greek texts, and Martlos, 4th in the Syriac. Amorpho is doubtless the Greek apopfog , “shapeless,” and our Jewish text alone has preserved the correct form. Eilo and its obscure predecessor in the Hebrew may be found in Pradel’s Morpheilaton, and the latter’s Phlegumon may translate the Hebrew vp. It is impossible to place our phylactery genealogically in such a mass of interrelated material. The Jewish text doubtless depends upon Greek tradition with its magical name Amorpho and its transliteration of <5eiva, while the later Greek forms have borrowed from the Hebrew in St. Sisynios. But the source of the legend is the common property of mankind, with roots as ancient as the Babylonian Labartu and Gallu. A child-killing demon which sucks babes’ blood, etc., is found in Africa; see Budge, Osiris and the Egyptian Resurrection, i, 285, a reference pointed out to me by Pro- fessor Jastrow. In the Hellenistic magic a classical form of such legend was established out of all the elements that were brought together in that age, and this spread again assuming its variant forms among the peoples and faiths. If our text actually came from Nippur, it is of interest as the 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.20: add to the list of published Mandaic bowls the two photographic plates of bowls (platesi, 2) in J. de Morgan, Etudes linguistiques, vol. v, part 2, of his Mission scientifique cn Perse. P. 105, line 20: the Koran gives to the Mandaeans the same privileges as the Jews and the Christians (see 2: 59; 5: 73; 2 2: 17). GLOSSARIES GLOSSARY A Personal Names and Epithets of Deities, Angels, Demons, etc. GLOSSARY B Proper Names of Men and Women GLOSSARY C General Glossary Prefatory Note Glossary C is arranged according to roots, the other two consonanc- ally. The former indexes only the common nouns. The citations of other authorities can be understood from § 2. The two publications of Pognon’s are cited as “A” and “B”, and Pognon’s full glossaries will serve to locate all words of his texts. Where lines of texts are given, the reference is to the spiral line if facsimile is given, otherwise to the lines of the printed text. I have not thought it necessary to give the line citation for proper names even in my own texts, as they can be easily identified. Under Glossary B, the following abbreviations are used : d. = daugh- ter of, f. = father, h. = husband, m. = mother, s. = son, w. = wife. Where a word appears in my text the first citation may be referred to for any treatment by the editor; references are also added to further discussions in the Introduction. Notes are occasionally added to words found in texts of other editors. In Glossaries A and B all the occurrences are given with the exception of a few common divine names like rnrP; in Glossary C only typical cita- tions and peculiar forms; also it has been the aim to give citations from the three dialects. ( 267 ) GLOSSARY A PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS, DEMONS, ETC. XJXDJUX evil deity : Pogn B. XJXTJ13X evil deity: Lidz 4, 5 (for these two names, see to 11 : 5). XT3X Destroyer 3. max divine name?: 7; Myhr. “ilDiax Abatur, Mandaic genius: Ellis 1 (XTD 'X); Wohls 2417 (ntonx) ; see p. 96. ha'X deity (Apollo? Aeon?) : 19. IT TD'X feminine to above : ib. Tax epithet of God : 8. Danax, omaiax, D'anax Abrasax: 7 (= Myhr), 19, 34 (see pp. 57 * 99 )- THIX mystic name : Schw F. Lxnux deity or angel : 19. D'aux “the holy Agrabis” : 14. bxoxix angel : Schw I. onx Adonai : 34; Pogn B. 'XTX angel: Pogn B; Lidz 1 . ijXTTX angel : 19. X2TX deity?: 19 . xurx na nnx ghost: Wohls 2417. xbx God: 18. bxbx divine name: 13. ptDJaSx, )‘ayaSx mystical name?: Wohls 2422. 01 rvaTiSx mystical name : 5. xn^x, M x God: 7, 16, etc. Dmbx Elohim : Ellis 1 ; Hyv. ^X’^’X angel : 10. T’idS'X Ellis i (but see to 11:4). DOS 7 x El Panirn: 8. DDS^x name of Gabriel: Wohls 2422. HB' bx El Shaddai : 8, 34, etc. XDX demon (bath Imma) : Wohls 2426. O'X name of demon : Wohls 2416 = Stiibe (see p. 77). XtoynxtDX a genius: Lidz 5 (“ana- thema” ?). DlTJX deity: 19. TJX deity: 19. msJX demon: Schw F (see p. 25). xjxnox Satan : Montg. XVHDUDDX Cpenta-dewa, name of Solomon’s Jinn (see Griin- baum, Zts. f. Keils.-forsch., ii, 224, Noldeke, ib. 297). XiDiX epithet of angel (“charm- er”) : Schw, PSBA, xii, 298. xpiosx Wohls 2422 ( = ncax?). W^*x angel : Wohls 2416. DlJ’plX Okeanos ( ?) : 19. flplJ eipJ tipx series of mystical names : Schw F. ( 269 ) 270 UNIVERSITY MUSEUM. BABYLONIAN SECTION. NaD'TiS deity: 19. JPX deity : 19. Exnx angel: 19; Schw I. angel: Stiibe (Wohls 1. Sx'nn). |V~iX deity?: 19; 34. D'OTX, XDtnx, D’Dnn Hermes, see to 2 I 2. DTK a deity (Eros, Ares?): 19. pppmpnc."N infernal genius: Pogn B (cf. Glossary C, f |pe ; but cf. Aristikifa, in Dillmann’s text to Enoch 6: 7). JVN ghost: Schw 2417. '2 = Bel : 36. (?) angel: Schw G. XJU3, NJNTJ2 deity: 11, 18, 19, Montg. 'XJT13 lilith : 40. D^nu lilith: 18 (cf. D2^n). 'Nnijn angel : 38. fjNrvn angel : Schw N. angel : Pogn B. Sx'p-12 angel : Wohls 2416. Sn'-i 2J, b"i23, Gabriel: 7; 34; etc. (see p. 96 f.). Exmj angel : 14. N'2T epithet of Elermes : 2. pxm angel: Pogn B (cf. pxuo). 2'Tn demon : 36. ro'tn Dlibat = Dilbat, goddess of love : 28. non mother of demon : Schw G. Sx'O'n angel: Wohls 2416. f'nn demon : 19. angel : Schw N. xnn'Dvevn ghost: Schw 2417. S*m deity or angel : 40. bx'Dlton angel : Schw E bx'pvi angel : Schw L angel : Pogn B. Sx'nn angel : Stiibe (Wohls ^K'VPJ). Sx'DDri angel : Wohls 2416. D'onn s. kddix. TJT father of tins: 19, 34- xnyt Zeus: 19. Sx'p'T angel : Wohls 2416. 'JiT, 'XJnxT granddam of a lilith : 11 and parallels. reman epithet of 'NJHN : Pogn B. PX'yn angel: 13. Sx'ictjn angel : Schw PSBA, xii, 298. X'n, x"n Life, Mand. supreme deity : 40 ; Pogn A, B ; Lidz 5. nvn the Living Creatures : 8. t.”'3 b'n Evil Potency: 30. D3^n, DoSan, pxn^n lilith: 11 and parallels. PX’ONn angel : Schwab,/, c. bx'rrcnn angel: Stiibe = Wohls ^N'n'run. n'Vion demon : Schw G. Ss'non angel : 35. Sx'J'jn angel: 13; Stiibe. Sx'TDn angel: Schw N. vein ghost: Schw 2417. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 271 bx'nn angel: Wohls 2416 (for Stiibe’s, bxniK). b'N'onn angel: 35. p 30 , pK 3 NO (cf. psn) angel: Pogn B. ’JUD^O deity: 19. SOIO see HOOK. TT, TTr ghosts: Wohls 2417. mm Yahwe passim. jnr, W angel: Pogn B; Lidz 1. p'ntN' 1 angel : Pogn B. NPITN’ angel : ib. bn ’m angel, or divine name: 25. ’MK’ lilith : 38. -WSV angel, or divine name: 25. pip’ angel : Lidz 1 ; Pogn B. K 3 "iV Mandaic divine name : Pogn B. ion’ angel, with “eleven names’’ following : Schw G. b’yKOa angel : Pogn B. NLD'a the “heat” demon : 30 : 2. iwHDa angel 1 : Hyv (in fcOD’y o ; cf. Kasdeya angel of evil arts, Enoch 69: 12). ]rrrb Leviathan : 2. no'UHO demon: 37. bN'nsnn angel : Wohls 2416. b’ytno angel : Pogn B. toano the Destroyer: 9. bviJDD angel: Schw G. fHOD'O Metatron : 25; Wohls 2416. bsmo, b’tfmo Michael: 34, etc. (see p. 96 f.). pK’N'ibo Signs of Zodiac : 4. t6bo, Nb'bo, nbbvv the Word: 27, 19, 2 (see to 2 : 2). WOO deity?: 11. to, N3NO Mandaic genius: 19; Wohls 2422. IDJHJO deity: 19. b'KnOJD angel : 35. BOTOO deity: 19. riNW'D name of God: 29. 10 demon: Wohls 2416 (see p. 81). &6 j~iO epithet of a deity : 19. mo ghost: Wohls 2417. DtOJ Mandaic genius : Pogn. B. 'KJTlJi angel: 38. bfOTro angel : Wohls 2416. angel: 14. iwiDJ angel : Schw PSBA, xii, 298. 'W 3 god Nannai : 36. DiYipi deity : 19. ^N'TO angel: 35; Wohls 2416 (see p. 96). J’TO god Nirig; 36; T'T'J : Ellis x. miD name of God: Ellis 3. .mno, nutd, ntd (Mand) Moon: 34, Wohls 2416; Pogn B. S'yono, etc. angel: Lidz 1; Pogn B. NTD Sin: 36; Montg. “IlOTOnD deity: 19. N 30 D Satan: 2, etc.; njnod, 19; cf. SJSnDN. UNIVERSITY MUSEUM. BABYLONIAN SECTION. Ss’niDD angel: Wohls 2416. id, 50 D “the Prince”: 5, 7 (see p. 97 f-)- bxniD angel: 15; Schw I. Sx’DDiD angel : 14. Sx'2iD angel: 14, 19. Sx’iTD angel: 15. Sxnry angel : 8. ^XN'y genius or angel : Schw F. L 'X'}V angel: Wohls 2416 (see Wohls p. 27, and Bousset, Arch. f. Rel.-wiss., iv, 268). ^NDy, Sx'Dy: angel: 7; Myhr. moy Istar, Mand. evil deity : Pogn B (a she-angel, nos. 14, 15); = name of lilith ? : 38. 40. bxnpy angel: 8. xmpy “Barrenness”: 11. ^N'33y angel : Wohls 2416. S\xsny form of Raphael : Lidz 1 ; Pogn B. Dimes deity: 19. J s s idem. Dn?s, nnps father and mother of demons : 8 (variants in I/)- ’roSs deity: 19. XD'PD ndps genius: 8. ^N '32 angel. DTISS for Piriawis, Mand. genius : Pogn B. Spns, b’yns form of Raphael: Lidz 1 ; Pogn B. ^K'pis angel : Wohls 2416. D 1 K 3 V, 'V HIT 1 : 8; 5013 % 8. S'pOY angel : Schw N. 1 T 313 V epithet of Adonai : Pogn B. 11V epithet of God : 8. ixmv angel: 14; Schw I. TcJ i'V deity: Lidz 5 (but see to No. 11). bx'pnpnp angel : 8. N 3 i pup “the great Ivedron” : Wohls 2422 (cf. Mand. “the great Jordan”). N'rPiop name of demon : 36. D’lxntONp angel : Lidz 5. NDip divine name?: 19. X2p idem. HDSVp name of angel of death : Schw F. S'lNi angel : Schw N. Snm, Syim angel: Pogn B. 3 N ,, N'i angel : Schw I. 1 ND2 dni a male genius: Lidz 4. runs dni a female genius: ibid. PP'i angel : Pogn B. IN’K'NT angel : Schw I. Sum angel : Schw N. ND 311 a genius?: Schw F. Np 3 ”i, 'n mother of demons, n Mystery: 37. PX'Dm angel: 13. 28. bx’vm angel : Schw I. bxsi, Gx'2i3, b’yxsn, b'ysn, Vrixsn (cf. b'xsny, ^yis ) Raphael: passim, see p. 96 f. bx" 33 ’ angel : 10. ^'XpSir. b'X'XPSET angel : Pogn B. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 273 HK’ Shaddai : 8 ; Myhr ; Kit? , 7 - biC’Tit? angel : Schw N. angel : 35. Npnosy deity: Montg. (Prof. F. Perles calls my attention to the midrashic occur- rence of 'tnot? ; see Griin- baurn, ZDMG, xxxi, 225 f. = Gesammelte Auf- sdtse, ed. Perles, 1901, p. 59 f.). See p. 198. Sun : 36, 30 ; Pogn B ; NCW, Montg. angel : 25. b'N’nty, angel: 14, 35 ; Pogn B. ^xp'ity angel : Pogn B. ’Tit? demon : Schw F. bx ,, n , n angel : Schw F. bny , NJn(n) genius: ibid. angel: Ellis 1 (= Lidz D'lNntONp). Also eleven names of angel in Ellis 3: xbsDD, nno, H333, H33T3, miTD, m-rpn, nary, nspiT3, namx (= nddix ?), Dspnx, — ; cf. the “eleven” names in Schw G : X31DD, manes «333, mmon, 'rym, p'ny, xspmo, njnon, mas, D'J3 . In Schw M a list of mystical angel names: SSv, SSy , ^>^0 , etc. A list of evil spirits in Schw G: "133, nono nbJ3, ’lUDD, imaDD. Names of ghosts, some cited above, Wohls 2417. For a lilith’s names, see No. 42. Some Kabbalistic forms of mm etc. (see p. 60 f.) : nr lm, Schw Q; vr, Schw O; rn , ib.; mm, Hyv; im, Ellis 4, Hyv ; in' in' 1m Stiibe, 1 . 16; i»e> m, ib. 1 . 28; mam, 7: 8, Stiibe, 1 . 15, cf. 13: 7; nn nn, 7: 12; m'ns' 31: 6; pirn, 14: 2. mnt< mnx , Stiibe, 1 . 29; nynx, 5, center; xxx Schw I; xxxx Stiibe, 1 . 35, XXXXXX, 20: 2, 5. fS fN, Stiibe, 1 . 15; p’m p'm po, sp e|D, 15 : 2 ; )‘D pe> pp etc. 29: ic fSVO (Atbash), Stiibe, 1 . 66. Cf. also 1: 13, 24: 4f, 3: 6, etc. GLOSSARY B PROPER NAMES OF MEN AND WOMEN xnx Abba s. Komesh: 17; s. Bar- kita : Stiibe. X3'X Ibba s. Zawithai : 2. inis Abbahu (a sorcerer?): 7, Myhr. 7 H 32 X Abanduch d. Pusbi : 5. XJ 13 X Abuna s. Geribta : 2. DmaK Abraham (the patriarch) : 8, Schw O ; s. Dadbeh : 12, 16. n^JX Aglath d. Mahlath : Schw P. ’TX Idi, m. Asmin : Wohls 2417. DtX Adam; HXDnp X : 10; D“IX 13, Pogn A. pnx Adak s. Hathoi : 6. nnnr nnx Aduryazdandur ; Pogn B (for first component see Justi, pp. 5, 51; the second error for Yazdan- dad? — see ib. 146). wx (?) Ihi f. Ephra: 18. IHjnrx Tzdanduch m. Yezidad: 7, 27. X’iX Azia m. Maria : Lidz 3. nnnx Ahdabui s. Ahathbu: Wohls 2422. nnx , Mand. nxnxAhath d. Parkoi : 3 ; d. Hathoi : 6 ; m. Do- dai : 21, 22, 23; d. Doda : 25; d. Nebazach: 28; m. Churrenik : Lidz 2 ; d. Dade : Lidz 5. turinx Ahathbu m. Ahdabui: Wohls 2422. nmxnnx, mxnxnnx Ahathadbah d. Imma: Wohls 2426, 2414. juoxnnx (w. prep, 'n’b) Ahathat- bon, d. Nanai : Pogn B, no. 18 (not in glossary), xrm nxnx: Ahath-rabta m. Far- ruchiro : Pogn B. xoynnx Ahathema m. Dade: Pogn B. ’oaix Ukkamai f. Zutra: Schw F. HDX, XDX Imma m. Hisdai Schw E ; m. Osera : Schw G. H 13 DX Amtur d. Solomon : Schw I. mo momn 'JIX (?). Oni Har- masdar Tardi m. Tardi: 20. n..ni:x Anur..d s. Parkoi: 28. tW 3 X Anos m. Zadanos : Pogn B. 'X^’UX Anosai d. Mehinducht: ibid. X'K”3X Anise (error for previous name?) ibid. xnn:x Anosta, ibid. X'n m:x Anuth-haye d. Sebre-le- Yesho: ibid, (“vessel of life”?). xnncDX Astroba: 29. pDDX Asmin d. Idi: Wohls 2417. namPDX, p-Asmanducht m. Dad- beh: 12, 16, 31, 33. ( 274 ) J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 275 IJDDX Aspenaz m. (?) Gaye: Myhr (see to 7: 4). Xi DIN* Osera s. Osera and Imma: Schw G (see p. 83). VIXDX Aphadoi s. Dawiwi : Pogn B. max, X"iQX Ephra s. Saborduch: 1, 13 ; s. Ihi : 18. X'lTlSX Aphridoe d. Kusizag: Lidz 4 (cf. Justi, p. 6). 'IIJSV'X Ispandoi w. Ephra: 18. •mruBirx, 26: 5, 'd'x (32, 35), ''D'X (30) Ispandarmed m. Yandundisnat : 30; m. Dinoi : 32, 35 ; m. Beh- dar: Ellis 1. '111X Ardoi s. Hormizduch :35s. Gayye: Myhr. xmx Arha f. (m.) Ispiza: 30. }V"iX Arion s. Zand: 19; 34 (sor- cerer or deity?), rvnpmx Artasria s. Komes : 17. xttrx Ispiza s. Arha : 30. It^X, Tt?x Aser f. Bosmath ; Schw F; H. rmxnx Athadba d. Immi : Wohls 2426 (cf. i 3 nnx ff.). XJnnx Ethroga m. Kukai : Pogn B (“citron”). •’ 3 X 3 Babai s. Bedin: Wohls 2417 (cf. Syriac. '33, see Ndld. Pcrs. St. 395, 414). nJ 33 , anJ 3 X 3 , K>liX 33 Babanos 3. Kayyomta : 9 ; s. Me- hanos: Pogn B. J 1 T 3 , better p '3 Be (h) din f. Babai: Wohls 2417 (see Justi, p. 347 b). “TTODm, n 3 -Bahmanduch(t)d. Sama : 1, 13; m. Geyam- buch : Pogn B. Tiro Bahrad : Ellis 1 (see G. Hoff- mann, Ausz. aus syr. Ac ten, 128). JXTjnro Bahrezag d. Kavvaranos: Pogn B. v nn3 Bahroi d. Bath-sahde : 34. “TiT'im Bahranduch d. Newan- duch: Ellis 1 (see Nold., Z. /. K. F. ii, 296). ’X 0 X 3 Banai m. Merduch : 7, 27. "WX 13 ? peril, “son of praise” (artificial name of sorcer- er?) Schw G. X , 3 X 3 "i 3 Barbabe m. Yazid: Pogn B. ^33 Bar-gelal s. Dodai : 15. xdtc (?) Bardesa d. Terme: 39. "xn 13 Bar-haye : Rodw = Hal = Schw C (so Chwol 1 Cl FI, 1 12 ; cf. Talmudic name x’t). X'lX TP 3 Baruk-aria (Farruch?) s. Reshinduch : Schw M. rP 3 rP 3'33 Berikyahbeh s. Mamai : 26 (artificial form). xn '313 Barkita m. Abba: Stiibe. H'D1D» 13 ( ?) Bar-mesosia: Hal, Schw C. (cf. my note on Schwab E, § 3 ; a master magician, with artificial name?). b'X", bxnc vo 13 , Bar-mistael : 7, Myhr (see to 7: 13). , 33 , 3 ' "13 Bar-sibebi s. Tshehrazad: IS- nx‘DE ’3 Bosmath d. Aser : Schw F (biblical). 276 UNIVERSITY MUSEUM. BABYLONIAN SECTION. ianD 13 Bath-sahde m. Bahroi : 34. X’DX n’ 3 , nx3 Beth-asia cl. Mehan- osh : Pogn B, 3. 29. "| 13 »N ’3 Geyambuch( ?)d. Bahman- ducht : Pogn B. ”3 Gaye s. Aspenaz : Myhr. ’X 3 l ’3 Geyonai s. Mamai : 8. X’l^y 3 Geloia (Geloie) m. Dur- duch : Pogn B ; the same probably ’i ^’3 : no. 16094, unpub. (= yeTioia, “laugh- ter”?). ^’Sd 3 Gamaliel: Schwab O. X3’33 Geniba s. Dodai : Montg. '333 Gaspai w.(?) Farruch : 41. ’ITU Guroi s. Tati : 25. [’X] 3 t 3 ’l 3 Gusnai d. Beth-asia Pogn B, no. 3 (cf. below, 1321 TX’ ’X 3 m 3 ). mxi Dada f. Sarkoi : 12. 15. xnxi Dade m. Terme: 39; m. Mahlaphta : Pogn B ; d. Ahath: ib. (also written nnxi); d. Ahath: Lidz 5 (inNi). ’in, 'Nlil, Nlll Doda(i) d. Mar- tha: 15; d. Ahath: 21, 22, 23 ; m. Ahath : 25 ; m. Hinduitha : 38. nan, . 131 X 1 Dadbeh s. Asmanduch : 12, 16, 21, 35. ill, Tixi David (the king): 14, 34; Hyv ; Lidz 5. ’l’lXi Dawiwi(?) f. (?) Aphridoe : Pogn B. X’ 13 ixn Dazaunoye s. ‘Adwitha : 38 . H2:xn3H Duchtanbeh d. Kumai : Pogn A (p. 18). K 1 JXJ 1311 , 31311311 Duchtanos d. Hawwa : Pogn B ; m. Far- ruchusraw : Lidz 4 (cf. Justi, p. 86). ’U’l Dinoi s. Ispandarmed : 35. xmn, xmxn, xnnn Denar(i)tad. Misa : Pogn B (cf. masc. name Dinar, “penny,” Payne-Smith, col. 887). llU'i, liuyi Denduch d. Chosri- duch : ibid. 711111 Durduch d. Geloia : Pogn B (Noldeke, for Adhur- duch ). 'em Darsi ‘‘the foreigner” : 29. xnD'l.i, ’X- Hadista d. Miria: Schw M (biblical Hadassa). 113 . 1 , 113 ’! (’ 131 ?) Hindu d. Mah- laphta : 24 ; m. Marathai : 40 ; m. Mehperoz : Ellis 3 (see above, § 3). xn’ 113’1 Hinduitha d. Dodai : 38. P’ 3 li Honik s. Dadbeh: 12, 16; s. Koines: 17; s. Ahath: 16020 (unpub.). X111..11 Id. r. . dora m. Ispand- armed : 26. roil! Hormiz s. Mama: 15; s. Mahlaphta : Lidz 5. “plt'Dilii Hormizduch m. Ardoi : 3; d. Mehduch: 14. .131 Xt Zadbeh s. Denarta : Pogn B (Noldeke, from Azadh- beh). J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 277 VIT, nt Zadoi s. Newanduch: io; NTKT s. ‘Adwitha: 38. “ins JK“lT Zadanfarruch s. Kaki : Hyv (cf. Justi, p. 377). ETN1NT Zadanos d. Anos : Pogn B. 'KmT Zawithai m. Ibba : 2. tOOIT Zutra s. Ukmai : Schw F (w. title Mar). “1ST Zand f. Arion: 19, 34 (sorcer- er or deity?), nsxr Zapeh s. ? : Pogn B. TiT Zaroi s. ? : 37. KUJU Zarinkas d. Mahlaphta : 24. 3 Un Habib: no. 2924 (unpub.). Kin Hawwa (Eve) wife of Adam: 13; m. Sisin: Pogn B. 'ND'bn Halifai s. Sisin: 29. ’NE? . . non Hmri . . sai d. Emme : Pogn B (no. 19). (Tin) "pjnK Enoch the patriarch: 4. JUn Hanun, the house of : 19. '"iD'n Hisdai s. Ama : Schw E. NDTin Hathima m. ? : Pogn B. 'DSC Tati m. Guroi : 25. Tl'KnKO'O Timatheoz s. Mamai : Lidz 2 (“Timotheos,” Lidz). mo Tardi d. Oni : 20. niton't^o Tsherazad m. Bar-sibebi : i5- ynn\ JW’ Joshua, Jesus, s. Perahia, traditional socerer : 8; 9 ; 1 75 32; 33; 34 (see to 32 ). T“ip (?) Yazdid s. Koines: 17. T>p, TTK’ Yazid s. Sisin: Pogn B; s. Barbabe: ibid. (Aramaic rather than Arabic, against Pognon B, pp. 103, 14). “iKTp Yezidad s. Izdanduch: 7, 27. rnnr. Yazdoe d. Rasnoi : Pogn B (the same name, Justi, p. 149). 'XJB’IJ rusnsTK' 1 Yazadpanah Gus- nai : Pogn B ( for the second word cf. above; the first a Persian name, see Justi, p. 149, Payne-Smith, col. 1585). “USE Yokebed d. ?: no. 2924 (un- pub.). OXmJinp Yandundisnat s. Ispan- darmed : 30. pOD' Yasmin d. Dadbeh : 12. Spy Jacob the patriarch: 8, Schw 6 . pny Isaac the patriarch: ibid. KTN inis Chewaranos m. Behre- zag: Pogn B (cf. Noldeke’s review, p. 144). JTU’KU ChewasizagJ ?) m. Mehr- kai : Pogn A ; d. Papa : Lidz 4 (see Pogn, p. 18; Justi, p. 182; Andreas to Lidz, propos- ing chush-zak). riKUXU Kezabiath m. Adur- yazdandar : Pogn B, no. 23. vimu, Tiinro, 'nnyrn Chuze- huroi(?) s. Beth-asia : Pogn B. Kn^o Kalletha d. Mahlaphta: 17. 'KOU Komai m. Duchtanbeh: Pogn ■ A. ’UOU Kumboi m. Meducht: 35. 278 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Koines d. Mahlaphta: 17. fiXDD Xaro s. Mehanos: 40. ■p*mD 3 Chosriduch m. Denduch : Pogn B. '333 Kaphni f. Newanduch: 10; 11 ; h. Newanduch 10. , n , 3i3. 'X-, x- Kufithai m. Pabalc: 2, 4; d. Dadbeh : 12, 16. ’XTO Kurai m. Mesorta : Pogn B. P’rTp Churrenik d. Ahath: Lidz 2 (cf. Andreas, ad loc.). JXDXTO Churasan w. Chuzehuroi : Pogn B (cf. Justi, p. 78. but see Noldeke to Pognon, p. 144)- xrutyia, xroycrn Kusenta m. Su- maka : Pogn B (from Pers. Waresna, or derivative? — see Justi, p. 354). XO'ro Kethima m. Nana: Schw L. troxno, troriD Mehanos m. Xaro: 40 ; m. Babanos, Pogn B ; m. Beth-asia : ibid. 7HTO Mehduch d. Dadbeh: 12, 16; m. Hormizduch : 14; d. Mahl(aphta) : 9007 (unpub.), unn Mehoi s. Dodai : 15. Piano Mehperoz s. Hindu: Ellis 3 (= Mihrperoz, Justi, p. 206; cf. above, § 3). nzmrno Mehinducht : in. Anosai : Pogn B (= rnaheng, Justi, p. 186?). p"in» Mehraban s. Yazdoie: Pogn B (Pogn thinks error for fol- lowing; but cf. Meribanes = Mihrwan, etc., Justi, p. 208). pfirtD Mehrodan : Pogn B (cf. Pofiavi/g — Wardan, Justi, p. 35i). iTOTin nn'o Mihr-hormizd s. Mamai : 34. 'Np'myo, x- Mehrikai s. Kusizag: Pogn A (from Mithrakana, s. Justi, p. 214). D2DtON"TO Mazdanaspas s. Kusi- zag: Lidz 4 (see Andreas ad loc.). Mablephona s. Dade : Pogn B (but Noldeke, NnsSms). NnD^nn Mahlaphta m. Komes : 17; m. Mesarsia : 19; m. Hindu, etc. : 24 ; m. Pathsapta : Pogn B ; m. Hormiz : Lidz 5. nSntD Mahlath m. Aglath: Schw P (biblical). xn 3 in ?2 Mehuphta m. Rakdata : Pogn B (but Noldeke, xna^no). riDH'D, nDlTXO Maiducht d. Ivumboi : 35, no. 16093. XJIdSb Malkona s. Maksath: Schw P. 'DSC, ’XDXO, xno: Mamai, Mama: m. Geyonai : 8 ; m. Hormiz : 1 5 ; m. Berikyahbeh : 26 ; m. Mihr-hormizd: 34; m. Tim- atheoz : Lidz 2. npDO Maskath m. Malkona : Schw P (“olive-gleaner”). xmiDD Mesorta m. Kurai: Pogn B. tOiXD, X3N1NO Marabba s. ‘Ad- witha : 38. xtxio Marada h. Hinduitha : 38. '3TD, '12 Mordecai s. Saul: 41. inro Merduch d. Banai : 7, 27. xnso IMaria d. Azia : Lidz 3. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 279 tCTO Miria m. Hadista : Pogn M (= Miriam?). D’lD Mariam : Schw Q. HWin Mersabor f . Kayyoma : Pogn B (= frequent Syriac name, Justi, p. 206). mxo Marath m. Rasnoi : 8 (= fol- lowing name). smo Martha m. Dodai : 15. ’Nixixn Marathai d. Hindu : 40. nno Moses (the lawgiver) : 34, 35. . . . Misa... m. Denarta : Pogn B. 13^0 Muskoi d. Simoi : Myhr. Mesarsia s. Mahlaphta: 19; s. Porath : Schw G. 55 ” 3 }2 , in that, Schw I ( ?). 'J1J2 a class of deities: 19: 6 (cf. Glossary A). P2 an interjectional call for divine help, in X 21 xoic? }J 2 , Pogn B (cf. the Syriac root ; Pognon, “maledic- diction”). ni2 be ashamed: impv. pi. mm2, Pogn B. N12 come in : px2 Schw G. XP 2 plunder ( ?) : 5 : 3. XT2 cleave: X'ynbl xSx^J, Pogn B (see him, p. 50). 1 DX 2 = mXD some form of evil : Schw L. bo2 cease, abandon: impv. 7: 15, pass. part. 17: 13, act. ( ?) X^0X2 Pogn B ; Pa. undo: 17: 13, 7: 13 xSo2 inf. ; Etpa. Schw I. ho'2 because of: 11: 8 (cf. blta’D) . XJOX 2 womb : 39 : 3. ion ? 32 : 10, 33 : 12. p2 define, specify ( ?) : XJ’2, Schw F. P 2 , ’ 2 , 'J \3 : between: )’2 ... p2 , whether. . . or, 3 : 5 ; b... '2, between... and, 29: 11 ; X’2’2 , ; j?2, Pogn B. XJ'2 midst: 6: 11. m2 within : X2'ii JV2 30 : 4. xny2 egg; Pogn B. t^'2 evil: 8: 16, etc. xni£”2 malady : 34 : 7. xnincyu ditto ( ?) : Schw L. XfV 2 house, family: pmm 2 12: 2. pmri2 6: 6; Mand. with suffix, nm2, 38: 1, nn\x2 Lidz 4 ; plur. p’xro 38 : 11. Of a sorcerer’s school 8: 11, 19: 17. (“122) p^220, xrp22Q class of de- mons : 2 : 7, 7 : 17, 10 : 4, etc. (see p. 79). D^2 muzzle : 2: 1 1, Lidz 4. 1G2 swallow up, destroy, Etp. 3 : 7, 9: 6. XJ'J’2 building: 38: 3; of cattle barn, 40: 4; construction (abstract) 16: 6. UNIVERSITY MUSEUM. BABYLONIAN SECTION. 284 N"3N‘D , 2 pillow: Lidz 5. NJ3D1D3 in ' 33 ... snnbx, a goddess of censing, embalming (?), Wohls 2417. Ni ?3 ask: 4:6; N"N 3 , act. ppl. f., Pogn B. sSm husband: 8: 13, etc. N 333 b , 172 class of demons (see p. 80 ) : 2 : 3 ; in Pogn B, ’sosnSs, 'jonba. *r\']} 2 , Syr. iO'3 cattle : Wohls 2422, 34 : 8, 37: 2. Nipa herd: Pogn B, no. 27 (so understand). "13, p son. passim; Heb. p, 41 ; plur. e. g. X 312 l ' 23 , 1:9; plur. w. suffix 1323 , 11 : 9, 29: 6, 38: 4. NJ 333 daughter : Ellis 1 ; const. D3 passim, ma 36: 2 , Hand, na 38:4, nxa Pogn B (J 3 N 3 , n '3 compon- ent of name Pogn B, ?) ; plur. ]i2 3: 3, pnnaa 3: 5. sSpna voice, 16: 10. xn:a. demons, 29: 7. ■>2 apart in p» "12 19: 15, Pogn B. N 32 the open country: 17: 3, 29: 7. 202 Pa. put outside : Pogn B. , N23 foreigner: 29 : 8 . 3133 bright, of angels: Schw I. N33 create : 2 : 2, Myhr. N332 hail: 14 : 3 . n32 flee: Ellis 1 : 8. 132 bless : 25 : 3 ; Pa. N 323 Pogn B (= '272 ?). p 32 flash (lightning): 12: 8. Np 33 lightning: 12: 8. xnVinp virgin: 13: 1. NN2 D'xpa proud : Schw M. 32 , 212 bend: X 23 ' 2 , 2:4; inf. 3 N 20 , Etpe., Etpa., Pogn B., Pa. reply : 2 : 4. N 32 back : 8 : 3. N 312 lintel : prrn312 ,6:4. ^22 knead: 12: 5 (of magical op- eration) . 332 be strong : Pa. {'33220 , 30 : 5. N 332 man: 7: 17, 35: 7, 40: 12. N 132 , N 3312 , Mand. S 3 N 32 , N 3312 strong: 3: 2, 19: 13, Pogn A, B. xni 322 might : Schw F. ^132 great: 5: 3, bl 32 n idd Schw F. NJVTiTJ woven headdress : Lidz 2 . 332 wall up (against demons) : 17: 8 . 12 midst: 122 34: 6, 12 ^ 13: 10, 12 JO 32: 6. 312 tie, bind (of a spell) : 29: 10. Nni2 eruption, noise : '2 bxp Pogn B. N212 color, form: p2V2 7: 15 = p2i2 Myhr. N212 body: Hal, Schw Q; nai2, term for a man’s inamor- ata, 13: 12. St 2 rob : Pogn B. 3T2 inhibit, ban: 7: 13, Pogn B. vXnrT2 ban: 7: 13. N 2 H 3 T 2 magical condemnation : Montg. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 285 ND’J (magic) divorce: 8: 7 (q. v.). X"!OU Gukaean : Pogn B. ND’J great : Schw F. side: pi. JD’J 34: 4; familiar spirit: 6: 2, 12: 9. circuit: D^y 'J, 25: 7. rock ( ?) : Pogn B (so Pognon ; or of the magic circle?). circuit NKW ’^ 3^3 Stiibe 58, Pogn B. Kn^ 3^3 spheres : 1 ^ 3^33 Nm 3 8 : 13. N ^333 ditto : ’ 3 'sy N'^n: Pogn B. N^ 3’3 ditto: N’DC 5 > ^ 3'3 , 6: II. Nn^ 3 , Nnx^y, = tibxbl : Pogn B (from b^?). D^ 3 , NO'b 3 , = to NO'ba, Lidz 4. ^1^3 engrave : spbj 3 ’Y . 11:9. ^03 h» 3 N ? Wohls 2422 (“good works” ?). 5 lt 33 engrave : 36 : 7. T03 completion: ;or n ’03 ny Schw F. N 3’3 Jinn: Hyv, prob. 37: 10 (see p. 80). N 333 , NT 313 troop: 7: 1 7 ; species of demons 37 : 6. NY’YJ, NnV ¥3 polished armor: 2: 1, 27: 3. NT 13 an itching disease : Wohls 2422. X’ 3 T 3 , K’ 33’3 north : Pogn B. ND 33 bone, body: 7: 17. ^p 33 Pa., chain: Pogn A (root bbl ?). XOK’U body : Stiibe. 3 , 3 relative particle, passim ; with following half-vowel, H, e. g. , 33 , 3 . In Mand. 3 for 3 , 38: 12, 14, Pogn A, p. 13. Used to resume a preposition, Pogn B, no. 12, 1 . 6 (For omission of the particle in genitive construction, see p. 39.). '33 mine : ' 3 ' 3 ' 3 , on my own part, 2:5; H 33 , his, 30 : 4 - ^'3 ditto: 7: 1 2; n ^ 33 , in order that, 28 : 4. N 33 lurk, of demons: 1: 6, 6: 4, 18: 6. p 33 cling, haunt, of demons : 11:6, Pogn B. 333 see 33 f . 333 , n 3 , 3 b]> on account of: 25: 3 - N333 pasture land : Ellis 3. N 3 N 3330 chariot-driver : Pogn B. N^ 3'3 (angelic) cohorts: 8: 14. (in) S 3'3 judgment, of the last day: 4: 4, 19: 8, Wohls 2417. 313 dwell: t'3'3 Ellis 5, J 133 ' i n ( ?) Myhr. N 313 dwelling-place and its precincts: 32: 11, 38 : 2, Lidz 4 (N 3 N 13 ). N !333 ditto: 29: 8. 8 fl 3'3 ditto: 8: 4, 29: 6. N33D ditto : Schw E, Hal. E ’13 tread down : impv. pc ’13 Lidz 4. N 3 K 1 P 3 evil-doing: Lidz 4. 286 UNIVERSITY MUSEUM. BABYLONIAN SECTION. sm chase : Pogn B. fear: i: 12, Peal and Pael, nbnn fearful, Schw F. NibmD terrifying: 35: 7. { 6 l 3 XH ('itaflo'Aoi : 35: 4. net devil: 1 : 7, 39: 5, etc. (see p. 74 )- xnn pure : 27 : 4. xnmn place: prom (sic) Schw G. nan record: 14: 6, 29: 9. inn, Mand. IDT, male: 6: 2, 39: 5, Ellis 5. XJnmn name: 28: 5. sin draw up : Pogn B, Etpa. X'Sino reliever, epith. of Ra- phael: 34: 7. X^X t- H place in Babylonia : Hal. on blood : Schw M. NOT, be like, appear in disguise, of spirits : X'onb impf. Pogn B, Etpe. 1:12, etc. xniDi likeness: i»n lonn , 6:4; plur. xnxion, 39: 9 (see p. 82). not sleep: Wohls 2417. ion be astounded : Stiibe 47. npon a disease ( ?) : 34: 10. (nn) anno east: Wolds 2422 (so Fninkel), STO, Pogn B. xmnon ban-writ: 32: 4, etc. (ppn) xpmn, fern. xnpmn child: 11:6, spoil 36: 4; spin, xpixn ditto: 18: 6, Lidz 5 - xnpmn ditto. Pogn B. x:»nn healing: 37: 1, Pogn B. SOin south : Wohls 2422. nD'ii true : 13:8. xn see! here!: 7: 13, 18: 8 in rmosn, Lidz 5. SOU limb (the 248 members) : Schw E, F, Stiibe 56. nn return : 18 : 9. sin, Pleb. nn be: 'inn, 1:2,4; ppl. = future, 37 : 3 ; Mand. w. prep., nbnnn, 38: 13 ; n”, Schw M. xSmn mansion: 38: 2, Hyv, Pogn A, B, Lidz 2 ; heavenly temple, 14: 3. pan thus: 17: 10. inn ditto: 8: 8. nnSSn Halleluia, magical term: 7: 17, etc.; misspelt, 20: 5, 24: 4, 31 : 8, 32: 12. "6n walk: p^sn'O 3: 3. pan turn: psno, of the angels who revolve the planets, Stiibe 8; Etp. ib. 1 . 14, 36: 1. nasn, nrsn, iD'sn, man magical terms for reversing charms, Ellis 3, and astro- logical fate, Schw G (sun, earth, stars, constella- tions). snnsn a disease : Wohls 2422 (Frankel reads sn'DDn, see below). s'isin mental conceptions: Pogn A. xncn now : 3 : 1 1, 4 : 1. 1 and, passim : n. b. pan 3 : 3, xb-n 14: 6, 'SJXD'i Pogn B no. 24, xnapjxi 30: 3, smnsi 38: 12. 1 woe ! : 1:9. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 287 TTi glaucoma : Nfiro '1, Stiibe 44 = Wohls 2416 (see p. 93). ni, it in n?3N like, 37: 10; mS apud, 3: 3 syia TV JO from the body, Schw M ; mb’O 3:3; ru sign of accusative, w. noun 3 : 4 ; w. pron. 7 : 13 ; w. subject of passive ’S’bt? mnn IT 1 Schw F ; resuming !», 5 : 3 - ■' 3 UT flies : Wohls 2422. N 33 ? marriage-portion : Pogn B. pr buy, Pa. sell : Pogn B. 33 ? see Pogn B, p. 38: ‘‘an inde- pendent root = (1) turn, (2) cherish”; but the passages in his bowls can be explained by equation with 333 , lead turn, order. K 313 D? wasp : Pogn B. (nt) IT PD on this side: 13: 7. "in? Pa. put on guard, Etpa. be on guard : Pogn B. NJTlt corner 14:2, Pogn B. 31 ? fly off : 13 ’TK? 131 ? Wohls 2414. (Jl?) Nir, x*i XT spouse: 38: 13, etc. (?l?) 'XTX? success: 38: 13. n?r, rmr depart: nrn, jinp Ellis 3 (see p. 130) ; Pa. jrp’fo, 13: 7; Etp. jimp 10: 6, Nnrsny Pogn B. (cf. n? 3 , yi? ; see to 3 : 2). in?, yyr, Nyr ditto : iiyr , 7 : 5 ; ppls. y?, IT? 7: I2 > = tty?, py?, Myhr ; py?3r 7 : 5. p’f impious, of charms: 2: 7, 4: 1, Pogn B. xniJTI impiety : 30 : 5. XV? glory : 7 : 5, Pogn B. NPNT weapon : Pogn B. NT? restraint, loss: 34: 12; '? JT 3 , prison : Pogn B, Lidz 2. T? honey: 12: 5. N 3 ? victorious: 37: 11; px? NTi, JN’BNT 40: 25, Pogn B, Lidz 5. xno? victory, etc., parallel to NJ 31 DN Pogn A, B. pour : 12 : 5. NDD’? hair: Pogn A. D? resound : 6 : 1 1. NOT'D resonance: 6: 11. JOT Pa. designate (of setting apart the magic bowls): 3: 1, 31, etc.; invite: Pogn B. ( 3 D?) smo? singing-girl - harlot: Pogn B, Lidz 2. 31 DTD psalm: 14: 3. NIC? a precious stone ? : Hyv. NJV 3 ? harlot : Pogn B, Lidz 2. 'S'? hairs, used in magic?: 7: 13 (see p. 153). 3 BNT foul : Pogn A. Np’T blast: 12: 8; plur. blast-de- mons 14: 5, 19: 3; ’py?, Schw M (see p. 80). ?"i? equip magically: 4: 6, 19: 13, 31 : 4, 38: 2, Pogn B. NJ 3 T 3 T, 'S 3 ? magical equip- ment: 38: 13, 40: 2, Pogn B, Lidz 2. Ny 3 T seed : Schw I, Hyv. Nivy 3 ? posterity : 1:8. 3n Pa. love: 13 : 4. ton love : ’ 3133 , 13 : 9. 288 UNIVERSITY MUSEUM. X3n hide : Etp. Schw I. Snn Pa. injure, destroy: i: io. x^nnc the destroyer 9:8; travail, of a woman, 13: 11. x?an, 'in injury, destruction: Schw F, G, N. xbxan ditto: 7: 16. ditto: 32: 8, 37: 11. Nn8nn ditto: 16: 6. xmbzin ditto: 32: 8. P3n embrace, cherish, of angels : 13: 4- n^n enchant : 6 : 6. nn one: xnn 4:1; nc’jrm u, Hllis3. X~nn one another: 31:6, Pogn B. nn Af. surround: 4: 6. Nnxrn (magic) circle: 39: 7. N‘mtn precinct, property : 40 : 4. w. N"’n , livestock, mn new: xmn, x'nxn Pogn B; f. xnmn 13 ; 1 1. Pa. show: 37: 7, Pogn A, B. (3in) N'Tn guilty: Schw F. X'in serpent: plur. xnxiX'n, Pogn B. pin, )‘in^ ( without: Schw I. xvno precinct : Schw P. C’in quick! magical interjection: 14: 4 q. v.; also iTC’inx t?irv, ib.; ncinx Stube 14; tl’n^ Schw N (between angel-names), Pogn B, no. 5, end; cf. 'Dn. Nnmrn a skin-disase : Wohls 2422. xrn see : 30 : 4. Pogn B ; Etpe. appear : JlTn'n 6 : 9, etc. BABYLONIAN SECTION. torn apparition: pi. X'iXiin 31: 10, Pogn A, Lidz 5. xrrn ditto: 30: 5. Nun sin: 1 : 3, 4 (of demons). xxon sinner: D’yon (?) Schw M. xnxun sin : Schw PSBA, xii, 299 (see p. 86). ^lon pluck away : Lidz 4. xjvaon a demon: 8: 2, 8, 12; xna'un. 17: 4. Ton switch, plague: 30: 14. X'n live: |in' 16: 4, |vru 36: 6; Af. ’nxn of mother, 24: 5. X'n living: 38: 7, 39: 8: pi. life: 30: 1, 38: 13 (see Glossary A), xrrn animal : 7 : 14. xnvn ditto Hal; pi. X’JXvn 39: 6, xnx'Jrn 38: 3, Pogn B. mrra healing: Schw H. S'n Pa. make strong: J^’no pass. 31 : 5. ( xS'nno, n^nm, Schw F ?). xS'n power: 2: 1, pi. xr'rn 2: 2 ; xnb'o b'na 37 : 4. (in) nznan a skin-disease: so read in Wohls 2422 for ; n (Frankel. xmn). XO'un sage, in sorcery: 39: 7. (Sn) xhbn marriage chamber : 36 : 7- 'Sn sickness : Schw F. xaSn milk : Pogn B. xoSn, '’n dream: 6: 10, 31: 4, 39: 10, etc. (see p. 82). pbn arm: 19: 13. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 289 vbrt weak: Pogn B. Lidz la. Non father-in-law : Pogn B no. 29 (but read 'Sion ?). NEton mother-in-law : Ellis 3, Schw G (curse of). NDm wrath : Schw F. non name of a place : 5 : 4. Dion do violence : 2 : 10. POSH leaven : 13: 12. NT ton wine : Hyv, Pogn B. Niton ass : 40 : 4, 14. Nmtoin pebble-charm : 19: 16, plur, pom, Noom, 4: 1, 30: 3. 38 : 1 1 (see p. 87). pompon five of you: 8: 31. 17: 4. Nntron fifth: 6: 8. Non womb: 36: 5. Non encamp : p’Ono ? Schw I. Noon palate : Pogn B. pon throttle, of a lilith : 18 : 6, Lidz 5- NHNDn, NDDn sufferings : Schw M, Q. ’Dn quickly (see to KPn): 13: 9; T on out upon thee, Schw M. NlD’n grace: 13: 6. NJlDN.n contumelious: 30: 4. ^Dn cease : p^rnn Schw I. DDn jealous : N'nODNn NO'N, Lidz 4; poDNn ? Schw I. (pn)Nn'San a skin-disease: Wohls 2422, end. pan desire : Schw F. NTn name of a place : Hal, Schw E (Hal. identifies with an Arabic place-name ; Schw with a place mentioned in Jer. Sheb. viii, 5). bpn twist : Pogn B. (Nin) NnonnN a pungent herb ?: 28: 3. Din Pa. lay waste: 38: 11, Pogn B. NDin sword : 37 : 8. Tin Pa. terrify: ’trim inf. 8: 7. NnmnN a kind of spell : Stube 25- Tin a pungent herb ?: 28: 3. Dm ban: pass, ppl., 7: 17, Pogn P>. DNm curse: Montg. NO'm anathema : Schw M. NnomN ditto : 2 : 6 ; also Nnonn , read by Frankel in Wohls 2426 : 2. poim Hermon -.2:6. NDm an eruptive disease: Wohls 2422 ( read n for n ) . DiDin ditto: 29: 9. Tin Pa. blaspheme: 8: 16. rpm sharp: 7: 17. cnn Pa. enchant, poison: 7: 13 of water (see p. 84). ptrm black arts : 5 : 2, 33 : 8, etc., Pogn B (see p. 84). NKnn sorcerer (harms) : Pogn B, N'ttnn, NHNDnn, masc. and fern. NnDnm empoisonment : 39 : 6. NDltt’n darkness : 16: 6: pi. NTim Pogn B. Dnn seal (magically) : Dnnoi omn passim; 31 : 5, 39: ix, etc. N?mn, Nonm seal : 7:4, 19: 15, 38: 7 - 290 UNIVERSITY MUSEUM. BABYLONIAN SECTION. x»inn besealment: 9: 11. j'Dinn(?) ditto: 34: 1. xnonn ditto: 3: 1, 30: 1, 33: 13, Pogn A xntaxnn. xnomn ditto: Pogn B. 'H’H gazelles: Wohls 2414. Snu dip : Schw F. yro seal: Ellis 1. nyno a seal : ib. mo Etpa. purified: 12: 7. (mt:) HO good: 29: 9. xno mountain: 7: 12, etc. noo ? Ellis 1. xb'tD shade : xb'D OH ’TB’ 29 : 9. ’bo’C covers (used of the bowls) : 4 : i. jbbtHD herb in a magic recipe : 28: 3. xoo unclean: 34: 10. ’Oio defilements: 29: 7. fpo Pa. defile : Pogn A. xniyn false deity : pi. xmyta Wohls 2422, xnyo ib. 2426. JOSiO the deluge: 10: 5. TtO Af. frighten away: 7: 17. xmo disturbing: 'o x:on 30: 5 - mo trouble: Schw I. RIO tear, pluck: 18: 6 ppl. of a lilith. xnano, talon, toe: 19: 19; pi. X’Dtuh, Pogn A, B. xnano agitation : Lidz 4. DSHO etc. some part of the heart : 11:7 and parallels. □HO stop up, of the ears : Lidz 4. X' interjection: nn X’ 14: 7, Bin', rmnx 1. 4. bn’ bring: nxbix, Pogn B, no. 28. B’H’ dry up : Pogn B. T hand: OUT 19: 14, nTX 34: 13; 'TX by on side of, Schw E; th per, 8: 13; n’nn ’bn 'T 7: 12; xnT their hand ?, Schw E, Q. Hr,’ give: 36: 4, Ellis 1. XOl’ day: 4: 4 (of judgment). XOO’ day-time: 3: 3, etc.; xoxo'x 39: 10; xoxoy Pogn B. rb' bear (children) : 1 : 8. xrb' child : 36 : 6. xbxilO parturition: 39: n. xo’ sea : 7 : 12, 8:9, 14:2, Pogn B. XO’ adjure: XJyHB’Ol xo'oio 7: 16, cf. 40: 5, etc. ;n'oix8: 6,’n'Oix 17: 8; with by 8: 12. So understand J'Oio eiiB”H, Schw 1 : 5 (not “water magic” !). xnoio exorcism: 1: 12; pi. Tnxoio Lidz 5. xn'010 ditto : Schw I. XJ’O' right-hand: 6: 10, Pogn A. X'O'n south: Pogn B (with X'H -0 ). ID’ = HDX : I : 12. np\ np'x a disease : Wohls 2422, Schw G (who reads Hpix — the preceding na’xa is misspelling for this, plus a, and). Tp’ burning, of fire: 4: 7. Nrp' glory = name: 8: 6. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 291 TpK’ glorious, of the Name: Lidz 5. NT throw: NTD, Lidz 4, pierced with a lance ?, but see Lidz, and cf. Ty. Nn , TN the Law : Hyv, Michael prince of the L. NmTO javelin: 11:7 and par- allels. tOVi\ 'T Jordan (mystical river) : Pogn B. NET month: 6: 5, Pogn B. NpT greens: 18: 6. NTT 1 howler (class of demons) : 15: 6, Myhr 2, Schw Cj ( see p. 81.). trr inherit: rrntniD? Ellis 5. (jty)Nnrty sleep: 6: 10. 30 ’ sit: 13: 7, etc.; impf. 1st per. 3'ny Pogn B. NED' 1 bowstring: 2: 5. 3 , '3 like : '3 12: 8 , H Kin '3 32 : 4 ; ’ 3 . . A 3 , correlative, 13: 7; E 3 Pogn B, Lidz 5 ; Nt 33 Ellis 1 ; ni 3 X 37 : 10 ; fc 6 'N 3 as if ?, Schw F. 3 N 3 Af. put in pain : N 2 ' 3 », |N 3 y 3 ND Pogn B, Lidz 2. N 3'3 pain, sickness: Wohls 2422, Pogn B. E 33 prevail : by 133 b impf. Pogn B. K >33 press down (technical phrase for the bowl magic): 4: I, 38: 12, impv. piy ’313 Lidz 4 ; Etpe. 6 : 9. NKOO term for the bowl: 6: 1, etc.; Noby 000 (?) 28: 2 ; step of a throne 12 : 6. 2 E 3 deceive : 32 : 9, Pogn B. NJE 3 so: 16: 8. Nnxars "mb 7:9? EE 3 artificial parallel to Tin ? : Lidz 5. NT 13 pitcher : Pogn B. N 3313 star: 4: 4 the 7 stars; 34: 6; Hal, Schw E. bo hold: b 3 't 3 inf. 4: 1. ]13 arrange: TT 3 1st pers. 15: 5. NJ 3 E> residence : Pogn B. ' 3 V 3 planets: Ellis 3 (see § 3). NS*2 stone, as charm: Ellis 3 (read ND 13 ?). N 33 tooth : Lidz 4. b 3 , bl 3 all: 7: 6 (both forms), etc.; }NDbl 3 , everyone, Lidz 2. xb'bs garland: 13: 11. Nnb3 daughterin-law : Ellis 3, Schw G. Nnoba bitch: Schw L. T 33 Etpa. return: Pogn B (see him p. 20). NT 013 priest: 19: 10. ’T 33 magic ?: Wohls 2426. NHTD 3 N magical practice : Stiibe 2. p 3 so : 3 : 1 1 ; J '33 therefore, 9 : 7, here, 25: 1. (N 33 )xnNlJ 3 associates: 19: 9. NDJ 3 wing : Pogn B. NntTJ 3 congregation : O no 'ID'S Wohls 2422 (see p. 79)-. D 3 abridge, blame : Pogn B. ND 3 , NDN 3 , D 13 (incantation) bowl: 7: 13, 31: 1, Pogn E (ND 13 ), Lidz 5. 292 UNIVERSITY MUSEUM. BABYLONIAN SECTION. XD3 Pa. cover: 13: 6, Pogn B. X’D3 covering : Pogn B. xniD 3 ditto : 13:6. XD’ 3 , N’Diia, throne: 8: 14, 14: 3. (3y3) p 3 y 3 X ugliness, a disease ?: 34: 10. XDS '3 menstruation : 29 : 7. 123 disbelieve : Pogn B. ’T 3 ? in o ’nn , Wohls 2422. XJmn sickness: 7: 11, Wohls 2422. TO avert, reverse, Pe. Pa. Etp. : Pogn B, Lidz 1 a; Wohls 2422 (?). N333 sphere, orbit (astrological term): X’333 X3XKH ’tnn X’nnxo S'JDmi : Pogn B. X333 Wohls 2422, see X 333 n. \X3 l’3 Chaldaeans : Hyv (seeSxHD3, Gloss A). Nona honesty : Pogn B, Lidz 2. ejBO Pa. bewitch : Pogn B, Lidz 1 a 'IX’DD for ; DC’3t3 ? ffiC’'3 sorcery: Schw I. Tl‘’3 decent, of a good demon: 29: 7 - 3J33 write, of the charms: 9: 3 etc., Pogn B. X 3 H 3 , xram writing: Ellis 1. XJ33'n3 written charm : Ellis 3. (m 3 ) 333 Pa. remain, so under- stand X' 3 X 33 ? 2 xS X' 333 xS, of the demons not return- ing or remaining, Lidz 5, and cf. Noldeke, Gr. § 45. b to and sign of accusative passim; with suff. '3v fern. 7:9, 10; X3S = '3^ f 17: 10; X’b to me, Pogn B, etc. In composition, pnSrrn, 1: 6, and passim in Mandaic with verb and pronominal suffix, e. g. nivp' 32 ’ I have divorced her, 32 : 9; for bv , 19: 10; with verb to denote pur- pose, D'ffinS, Pogn B, no. 23, 1. 45, 46 (cf. bv). sb not, passim; in Mand. com- pounded with following word, e. g. 38: 8, 33Xh. ( xxSpSxi labor, asthma?: o ni 3 16: 9. X3"b, X3^ heart: 28: 5, etc.; X33 v ii : 7 and parallels, 19: 18. be clad: 2: 2, 8: 3; Af. 13: 6, Pogn B. XC 333 garment: 2:2, 13: 6. see t 3 p 3 . xiS be attached to: pricy pib of demons, 6: 3, X3;J3f3 Pogn B. XT? company : Pogn B. 01^ curse : Stiibe 4. Pogn B, Lidz 2 xmxffi they cursed him. xnm^ a curse: 5: 1, 31: 4, Pogn B; Ellis 3: xnt:S; Schwab M pi. poiS (see p. 84). xmuxb ditto: xnx'omxb pi. Pogn B. X 3 ldS species of demons: 20; 3 - nS Pa. soil: pnp'nxbn, Pogn A. xonb food : Schw F. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 293 K*r6 enchant: 5: 1. 'nob species of demons : 9 : 7, 32 : 5- 7. 33: 5’ 34: 9 > 10; XDXD^ Montg. X’W, rrirb night: 1: 13, etc.; X'bb Pogn B. male counterpart to lilith : 8 : 21, etc. xrr^ lilith; 1: 8; pi. xrrb’b and xnx'W) ; n. b. nnb’b, nb'b, 13: 3, 6 (see p. 75). npb impv. np, recipe, repeated term in magical formula : Hal. tongue: 13: 2; tongue of curses, charms, etc., 4: 1; Pogn B, Lidz 4 (see p. 88 ). xb 100: xanbn 38: 5: |xb, pnxE, 200, Schw E, F. X^JB sickle, weapon of angels : 7 : 1 7 - XTHE rotten : Pogn B. £310 remove: ' 130 , imp. fern., 17. 11. pD suck : 18 : 6. mo die: "m tpe ppl. Wohls 2417. xrnB death : 3 : 6. IJTB ditto: Wohls 2422. xmnBB killer, fern.: 36: 5. (TB)xnrJB hair: jurX’UB Pogn B. xniD brain, head : Schw F. xnB strike: ppl. pi. jna 6:4; jinE'D Etpe. 18: 7; Lidz 5. xnnD stroke, plague: 16: 6. xninE ditto: 40: 8. xrrno ditto: xnx'no Pogn B, xnx'n'B Lidz ic. xnnxD city: Pogn B (see X 31 D). xrvxnnxD of Mahoza : Pogn B. XDB chance on, reach : Pogn B ; Af. bring, 25 : 5. In Pogn B nr deo (= nrtSEO), from XYB? xniBB in 'ED, I pray: Wohls 2417. bitrE, Mand. biErE, bitsrox with n and verb, because that : 4 : 3, Lidz 5 ; w. b and inf., in order to : 2 : 6 (cf. blE'D ) . X'E, 'E, ’E’E , Heb. D'E water: X'E a disease, Wohls 2422 (see p. 93) ; XJVV 'E'E 18: 6; ’D’xnnE >B 7: 13; ’X'XE my w., Pogn B ; D'E of the heavenly sea, 8: 14. xrB kind, species : 1 : 8 ; species of magic, Ellis 5. eat (denominative) : 37: 9. ^E Pa. speak : ppl. Schw G. xn^E Mand. xnby'B; pi. I^B, Mand. X'oJE, word, espe- cially of incantations : 6 : 12, 12: 9, 34: 5, 38: 6, Pogn B. (see p. 85). xnb^E ditto: 6: 9. X^B xbx^E ditto : 27 : 5, 38 : 8. x^E be full: pxbBrv 12: 7. x^’B flood : Pogn B. XDxSb angel, passim as title of evil spirits, 4: 1, 37: 8, 38: 0 , Wolds 2422 16; of dei- ties, 36: 5. 294 UNIVERSITY MUSEUM. BABYLONIAN SECTION. NTDiOD female angel = god- dess: Pogn B, no. 15 of Estera ; in his no. i_pxnDy P npnSd, prob. fern, form (Pogn “queen”). NCNiSd zodiac-sign 19: 9 ( ? ) , his constellation (cf. Glos- sary A). NS^D king: 34 : 8 of Solomon; Hyv of Michael ; ib. “|Sxd of God (Arabism? — so Noldeke, p. 295); 11: 5, 18: 4, k. of demons. NH37D queen: 19: 6, q. of god- desses. xnnkD kingdom: Wohls 2417. p, gen. pD from, passim; PD (?, Schvv F 'D Schvv H ; w. 1 assimilated 13: 6, 17: 1, SyP 17: 5; 'K3P from me, Lidz 5, I'D ditto, Pogn B. ID CD = 1DC3, Wohls 2426, and his note p. 29. NJD Pa. ordain : Schw F, arrange 'D’JD 15:5. NflNJD portion, in marriage : pi. »xnspD Pogn B. NDD melt : 9 : 6. 1DD denom. fr. -ids, bind: 32: 7, 33: 8. stb'yo robe: snD'n p 13: 6. N'yVD intermediate (of the middle of the three spatial re- gions) : K"NVD N'~sSy Pogn B. -iyd bind: Pogn B. Lidz 2, N'pny2 P (so Pogn, and cf. Ass. masaru, but see Nold. Maud. Gram. 84, n. 2). (nD)'T~iD bitter: 2: 3, 4: 4, epithet of devils and charms. SOtOD bitterness: Pogn B, and plur. SHN'INID. (jnD)xnD lord: of deity 19: 5; as human title. NiDIT id Schw E ; of the sorcerer Lidz 4 ; construct id , Hyv, gen. 'ID, 18 : 1 ; 'nnD his lord, 12: 6; pi., pn'SiND Pogn B, pnmD 28: 5. xmp ^ i--e -s h v I'mD, our lady 19: 5; lady of dead and living Wohls 2417, Pogn B NfiNiKD. mo rebel : Schw F. PD rebel : 1:9. xncp oil : Schw F. nhd town : Ellis 3, opposed to Nil nnD stretch out : Pogn B, Etpa. yp plague: 16: 4, yP'N 29: 9. ■p move, etc. : Stiibe 62. Pa. excommunicate, expel : Pu. pPD , Hal = Schw E, ntdd Schw M ; see Lidz s note on xtid = SOID ? in Lidz 2. 'TJ (?) excommunication?: Ellis 3. SP'j vow, ban, in magic : 5 : 2, 7 : 13, 32: 12, Lidz 4 K'-nyj (see p. 84). Nin'J he is ( ?) : Hal. m3 Af. make clear, name (?)'• 7 : 9- sain: light: 16: 6, also son: Pogn B. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 295 *113 tremble : Pogn B ; I’TJB , Pael pass, ppl., Halevy (see § 3 )- xm: commotion : Pogn B. ni: rest: Etpe. rurvx, 2: 6. xnnj rest : Pogn B. xno^o ?) in on ■noin ?, Schw R. xno rest: 16: 7, Schw E. NTO fire: 8: 13, 14: 3; charms of fire 15 : 7, 34: 11 ; Gabriel prince of fire, Hyv ; light, in O 02 1 : 9. X^nu pepper : 28 : 3. ntJ depart : nOTl, 5:1. (^O) 'Ijto, xbttD constellations: 34: 6, Ellis 3, Schw G. PP» class of evil spirits: 21: 2 3: 2. pp'TtD class of evil spirits : 7 : 11, 14: 6, pprao 23: 4 (see p. 75). NEJTO bronze: 4 : 6, 6 : 11, 15: 7. nn: come down : 8 : 7, 12:5; Af. 2 : 6, 27: 9 (of angels, curses). 10J Pa. guard: 7: 9, 35: 6; Etpe. 10: 3, 32: 11. XiOJ, 'xi guardian : Wohls 2417, Pogn B. xmoj, 'XDJ guarding: 35: 1, 38: 13, Pogn A. xmtao ditto: 7: 13. xnintDJD wardship : 35 : 6. ni33 before : Schw F. D 33 Pa. butcher : Pogn B. x ,, xn 30 stranger : Pogn B. £0: bite: Schw L, Q D3J. D 3 Af. afflict: pD’Dn, 17: 6. XD 3 Pa. prove, try: nX’DJ she has proved, Pogn B. XH’DXJ trial : Pogn B. 2 D 3 take up : 4 : 6, 28 : 3, Pogn B ; impv. f. pi. 3 ’D 17: 9. JDO Nisan : Wohls 2422 (see p. 55 )- nsi blow with the breath : Schw F, of demons blowing on the brain. JE 3 fall : impv. 1P1B Wohls 2414, Pogn B. xSso 'yi2 a disease: 29: 7. pS 3 go out : pis 1 3:11; impv. pis 36 : 2, 'pis 8: 10, ips, ps 17: 6, 7; Af. xjp’Sino My hr = xip’SD 7: 12; inf. xpsx 1 ! 9: 8, w. suff. 32: 8. ns3 Af. put to flight : nnsix Schw F( ?), see § 3. xcs: life, person: 7: 13; 2: I, Pogn, on of one’s own. xm wrangle: Pogn B, Lidz ia. nm be victorious: Hal, of a star; X0K> DlKn 0, Schw I. XinifO victorious: Schw I. (XpJ) xnipJ libation: 36: 7. ( 2 p 3 ) rip 3 Pa. perforate : Pogn B. 3 p 3 distinct renunciation : O trnpJ lino 9: 6. xnapj woman, female : 30 : 4, n3(')p: Ellis 1, Schw M; xns’pi 30: 3, xropo (most common form, sing, and plur.) 6: 3, 8: 2, 37: 10; xnspo 8:8; xnspo, plur. xnxapu, Lidz 4, 39: 6, 296 UNIVERSITY MUSEUM. BABYLONIAN SECTION. XflXDpi Pogn A. xrop’D curse ? : Schw I. Dpj, Mand. 0:6 grasp: 4: 6, 7: 17, 16: 8, Pogn B Pe. and Etpe. X3BD trap: Wolils 2414. xnDB'D spirit, of man: Schw G, xn d'C’d 39: 2. blow, of windblasts: 12: 8. nn: Hif. permit: Hof. pmo, Schw G. 2 ND Pa. make unclean : X 3 XDD xtj ?3 Wohls 2422. J XD pass. ppl. soiled, foul : xnxJ’XD 39: 10, xd'XD , m. pi., Pogn A. xnxrD Pogn B (cf. x:d). 3 D turn away: 8: 13. X2D Af. walk: 12: 6, Pogn B. DD numerous: po pi. Schw 0. NTD stocks, for the feet : 39 : 4, Pogn A xmxD. X'JXTD, 'XD bases, of the world: Pogn (p. 77). DID, ODD close up: XDDXDD 1 XO'ID 38: IO, XDTDD 40: 21. □HD Sodom. XiiD row : 2 : 7, 27 : 1 1. XD'DiD seducing spirits: 35: 4 (see p. 80). xriDiD mare: Wohls 2414. rpD in 'dt XD’ 1 , Red Sea: 34: 4. XQiD end: Schw F, poSy plD^. □ did seize: Pogn B, Lidz ia. fino put a cover on : pass. ppl. XD'D 38: 12; Pa. 7: 17, Pogn B. XtnD magic art: xnriD 39: 4, Pogn A, B, possibly in X 1 D 3 XTD = 'fiD 3 XTnD , Lidz 4. XDD go astray : 1 : 9. x^DD, x^idd Lat. situla ?: Schw F, bis. XJDD a satan, Satan : 2 : 3, 5 : 4, etc. ; x:xdd 19: 3, 40: 8; pFir. 35: 3. XDDD writ : , 33 H , n 'D 26 : 6. xiD'D side: 6: 10. XD'D sword : 37 : 8. X 3 D, X 3 L“* look at: Pogn A, of the demon’s glance ; Schw I. ^ 3 D Af. commit offence: 4: 2, 5 (inf. Gddx ) ; Etpa. be- come wise Stiibe 48. (pD) xniJ'DD’D poverty: 34: 12, Lidz 4, as object of exor- cism ; 16: 10, genius of p. ~i 3 D close up: 13: 1, Pa. Lidz 4. XI 3 D astrological term = pole? Montg. HDD Selah, magic word, 5 : 7, 36 : 8, etc.; n^xo 20: 5, 24: 6 (see p. 63). xrrb'D cage-work: 19: 10. P^D go up : p^D 3d pers. 32 : 8. rrpHD 1st pers. 9.: 7. xnpxDD ascent: Pogn B. XDD (?) poison: Schw F. HDD descend upon : Pogn B. x^xdd left hand: Pogn A ; xSdD', 6: 10. ’pDD a place in Babylonia ( Yeb . 121a, 'D 'd;x ), home of a demon : Wohls 2417. x;d hate, in ppls. only : act. DD 2:1 = 'x:d 27 : 6 ; pass. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 297 5: 2, 39: 6, Pogn B (cf. fND). snmD hatred : Lidz 4. spD Pa. gird ? : Pogn B. snyo hair: 8: 3. snS’D lip : Lidz 4. ’"id stench: ’ID nn, 16: 9. S3nD species of demons: 7:11. snn'D destruction: 16: 6. smno loosening: 16: 6. “IHD hide, protect: Nifal 25: 2. snnno pi. secret arts? Ellis 3. n3y make: 12: 6; of a magical work 9 : 2, 32 : 3 ; Pa. use as a servant, Pogn B. snay servant : 34 : 7. snuy magical practice : Schw F (for this and following terms, see p. 51). snuy ditto : 32 : 3. snmy ditto: 9:1, etc., Pogn B, Lidz 4 totoiy ; of the Jewish cult 29: 12. snnyo ditto: 34: 13, Ellis 3, Schw F, M, Stiibe 10. nny pass over, transgress : 32 : 8 ; 1 : 9, 7: 3, 6: 11 niro. nay, nry across: tto' na'y jo 8: 9 = nayo 17: 10. sma'y grain : Hyv. snnaoso passage : Pogn B. s^y in y ya, soon: Schw M. ny eternity, with obiy: 2: 15. STy time: pi. S'Ty 26: 5. tony ditto : 6 : 6, Pogn B. sny go away: 5: 1 ; Af. 7: 17. ny unto: 4:4 = sony 19: 19; with inf. ‘b Sony 34: 11; 'n ny as long as, Hal. Spny lock of hair: Pogn B, Lidz 2. nny Pa. help : Schw I. sbiy embryo: 39: 3, Pogn B. SDiy bird: 7: 14. ply be in distress : ppl. pi. snsps. Pogn B ; Af. press, vrp'ys 13: 3- ppy so Hyv in 1. 4; read j’p’f. snptv* distress : Lidz 4. my Pa. blind : pass. ppl. toiND Pogn B, peril, in smo Lidz 4- (Ty)STIS strength: 6: 11. srry strong: fern., epithet of Dilbat 28: 5, of deity 38: 7, of spirits and witches Pogn A, B. soy sheep : 40 : 4, 14. sty Etpa. persist: 34: 10. srmy in 'yn noin , Schw R. snpry seal-ring : of the sorcerer : 17: 12, Ellis 1, of Solo- mon 34: 8, of God 8: 11, ring of fire 15: 7. noiy ? 32: 10 = 33: 12. Nry eye, the evil eye : sny’n 'y 5 ■ 4> Lidz 4, nyn p'y , Ellis 5 ; various possessors of the evil eye 30: 3 (see p. 89). smay temple : Pogn B ; class of evil spirits, 38: 8, 40: 19, Pogn B, Lidz 4 (see p. 72). Sy enter: pbyo 29: 20 = pb’yj 30: 10; ppl. pb’S 38: 14. 298 UNIVERSITY MUSEUM. BABYLONIAN SECTION. b'by w. pby, out upon thee : Pogn B, no. 28, 1 . 1, = Heb. by nb’bn (so better than w. Scbwally, xn^b’, fr. Ass. clelu lament. Or. Lit-Zcit. ii. 7 f. ). (xby) by, Mand. bx unto, upon, to (freq. for b, cf. pa'by and pnb, 8: 3, 9, and in gener- ally in Mand.), passim; v n xbx, by Life! 40: 6, 18, cf. 40: 5; w. suff., 2d fern., sing. n'by Schw F, iby 36: 3 ( xna'by? Scbw F); 3d pers. in'by Scbw F, vnby Stiibe 32; 2d plur. pa'xby Pogn B; 3d, Tsbx, pmxbx , Lidz ia; xoby (upon him ? Schw G) until Pogn 11, why Schw G ; alternating with nxby Pogn B, no.. 28; mxtaby, bow, why : Pogn B. b’yb above: 19: 10. nb'y against: mb'y , against him, 37: 8, pmixby, Pogn B. NW'Sy superior, epithet of ce- lestial gods : Pogn B. n’by height : ‘in x'aaia Hal. D s y, obiy eternity, in formulas : nyi obiy ay 1:15, a^yb 3 : 5, poby ejiob Scbw F. xta^y a kind of injury: Schw G (see p. 93). oy, D'y with: 1: 13. 6: 3, 35: 6; h D'yi, and also (?) 1:3. xoy people: mDOy 13: 1, of tribes of angels. ntay stand: 8: 14. xptaiy depth : Pogn B. NTioy Gomorrha : 2 : 6. xtrn'tr ' 33 y a herb used in magic : 28: 3. NTlpjy, 'X necklace charm or spirit: 7: 11, 29: 7, Myhr 6; xnpjx, 16: 9, masc. plur. 'Pax , 12 : 9 (see p. 88). xaay dust: xasxa, Wohls 2417; = Heb. msy, Montg. xap'y magical knots, as class of demons: 34: 10 (see p. 88 ). apy uproot: pTpy, Hal; Pa. 8 : 15; Etpa. 9 : 6. xnnpy barrenness, spirit of: 11 : 3. (aapy) X'apax ( 1 ) scorpions: Pogn B, no. 27 (Noldeke). (any) xaayo west: Wohls 2422, Pogn B. (any) any sweet: Ellis 5. XDiay a kind of disease: Schw G (see p. 93). XDay, 'X be 1 : 7: 17, Lidz 5. xb’aay darkness : Pogn B ; plur. Montg. pay flee : pny> 3 : 7, pn'i" 3 : 1 1 ; impv. ipn'y Ellis 1, play Lidz 5 (cf. nap). n cry make: 9: 1, Scbw 0 , Wohls 2422 (of magical prac- tice). □try oppress : ppl. xotry 34 : 9, of a class of demons. a try ten: 'y an, Ellis 3. xp’ny, 'n old : Pogn B. J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 299 NUTiy a Mand. genius : Pogn B, the 3 Uthras. 2 and: 'CDS 17: 11 (see DID), PD'NB, see under Pp' 1 (see p. 105). D 3 B Pa. mutilate : 1 : 10. IDE encounter : 2 : 2. NyJB plague, class of evil spirits: 7: 14, 15: 6 (see p. 92). NnyjB, NrriDE fem. of above : Wohls 2426, 16: 10. UB Pa. break : 1 : 1 1. nub body: 7:6, 19: 15, 38: 9 - UB scatter : 8 : 2, in a magical phrase. NiNnB potter: Pogn B. NUB potter’s vessel, of the bowl: 9: 1, 32: 3, 33: 1. 1 DB banish, divorce: 9: 9, 15:8, etc.; Af. Lidz 5 (see to 8: 7 )- NmDB exemption: 17: 12. NTiD'D divorce-writ : 8 : 7, etc. ibb Pe. and Pa. bind : Pogn B. :6b divide inheritance : Pogn B. n:6b half : Pogn B. bib, ns mouth: 13: 1, Lidz 4; "a ^y •HiT 5:5; NNN ’23 20: 5. DDE face: DBD, Schw F. NDB in 'S H 3 iy; Wohls 2414. DB break : 7 : 17. pDB cut : 28 : 5 ; Etp. Nprsy Pogn B. TpB command: 36: 3; Af. Lidz 4; Etpe. 35 : 6. smps command: 38: 6, pnpNB (w. suff.) ib. NPptS ward, imprisonment : 34: 6. ypB burst open: NpBD 6:11. TB Af. break, annul: inf. IB’D Stiibe 1, 44, pTBD Ellis 3. TiB scatter, bewilder : 7 : 16. N^PB iron : 2 : 1, 15 : 7, 38 : 5, Schw I. ms flee : Schw N, LIyv 14, Stiibe 49; also prob. in pma ms 1 : 10. DIB determine, of a decree : Lidz 4. N 3 PB shrine-spirit: 38: 8, 40: 19 (see p. 72). DIB scatter: 28: 3, 4. NBiViB person : Pogn A, of demons. P"i 2 separate: PpTB, 17; 13, 1st per. plur ? NDpiB deliverance: 4: 5. KHB Af.-Hof. ppl. of the pronounc- ed Name: KH’iBDn nDCy, Hal ; D’TiBD Dty 1 1 : 9 = ND’TBD NDtty , Lidz 5 ; of angels pJDinDI pKPBD Stube 59; Af. in Schwab I, warn ? ms Euphrates : Schw G. DL"’B Pa. stretch : 2 : 5 = 27 : 7. IC’B break, annul (charms, etc) : pnPK>BDl pm’D’B Pogn B, of the magic divorce 1 1 : 7 - NIK’S, NniNE’B annulment : Pogn B. NDNJrrD v. ord: 37: 7. NnrVB doorway : 6 : 6. 300 UNIVERSITY MUSEUM. BABYLONIAN SECTION. ’inriD image-spirits: 5: 2, , lD , ns, 2: 7, 38: 8, Pogn B, Lidz 4, •npna Schw O, I'O’ns fern, pi. Ellis 3 (see p. 72). xnronQ idolatry : 37 : 6. (NNY)NrVY tilth: 'Y ’CD 18: 6. y3V dip: Schw F (?). NyBY'N finger : Schw F. pTV mutter: rptYD, jsyd Schw F. HY bind, with a spell : 6 : 6, 7 : 2, 29: 5- 11Y draw, depict: n: 9 = Ellis 1. xnitY figure, on a seal: 15: 7. ni v obey: 'niv f. impv. 8: 10. jnv stink : Pogn A. NY'Y ray of light : 7 : 5 plur. XVY’Y glory: 12: 7. 'I A’ scourge: 1: 10, Lidz 4. NJtD'Y north : Wohls 2422. 1DY morning: 26: 5. xiy cleave: X'iny cloven (hoofs), Pogn B ; Etpe. 6 : 1 1 . NDltY side : Schw G. Xp emphatic part, in xpDX, 7: 14, 17: 12. XDp collect : 37 : 4. ^3p receive: 6: 11, 37: 7, Pogn B; impv. tS'Dp Ellis 1, b'DX'P Lidz 5. xSd’P counter-charm : 6 : 2, 32 : 8 (see p. 86). rr^ntpb against him : Schw E. xiDp, xiDtp tomb: Wohls 2422, Pogn B. soup ditto: Pogn B, no. 5. N"ip in Lidz 5, but see nip. Dip, DXip, Dllp before, in sing, and plur.: QipjD, IVDXIp, 'HIDip 3: 7, 9; Syr. nmp 34: 7. jirvDip, 36: 5, nioip 37: 8; Dllp 25: 2, DXItp Pogn B. op, 'Dp ditto : 'ttpS Ellis 1, n Dp |D from him, 13: 2. iiXDip pristine: 33: n ; Adam Kad- mon 10: 3; of Hand. Life and Nebat, Pogn B. X'Spllp (?) tresses: Pogn B. D ;1 Tip holiness : Schw M. Clip holy, the Holy One: Schw I, 7 : 15. XC'lp ditto, particularly epithet of demons: 4:1, Pogn A. Dtp arise, stand: ppl. act. 2: 7, D'p 13: 8; prro'p Pell form, Wohls 2417 (ot the resurrection ) ; Pa. 29 : 10; Etpa. 16: 4, 8: 17, etc.; Af. pGc’pxn, Pogn B. NQlp stature, person : p'NDlp Pogn B. xnoip ditto : 2: 1, 19: 3, Pogn B. Dtpo place : Schw M. XDtp'O ditto: Hal (of cattle). StDp, kill, of demons : 3:2, 4, 36 : 4, etc; xpcx: Lidz 5 (cf. Glossary A). iDp bind, of magic : Schw I. xiD'p spell: 7: 13. 28: 5, Hyv. Xi'P pk wax figures: 39: 7. {bp) s^p curse: 5: 3. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 301 X^p, xbxp voice: 7, 11, of the client 13: 9, of the witches Lidz la; x^pJ 33 the magical in- vocation, 16: 10 (see p. 84). XJP»P amulet: 2: 1, 10: 17, 29: 5, Ellis 5 (see p. 44). XtDip vault of heaven?: Pogn B (zodiac?, see Payne- Smith, col. 3650). XJ 3 Dp = XOEp ? contortion: 34: 10. xr:p, 'p possessions: 2: 5, 34: 3 (the Mandaic use for “cattle” not assured, in 34: 8 'p may mean small cattle). ’OJp person ( ?) : 't 33 p 'TM Schw I. (ip)KTnp cold: Pogn B. X3p call, name: 16: 5, 36: 4, np’b demons read the inscrip- tion, Ellis 5 (see § 3) ; Etpe. 3 : 2, Pogn B xnpD. amp magical invocation : 7 : 11, 16: 10, Pogn B, Lidz 4 xmpx (see p. 84). xnnp ditto : 35 : 4. iOXnp ditto : Pogn B. X3p chance upon: 18: 10, Ellis 3. 'Ip mishap, pollution : Schw G, 1 . 8 (so possibly, see p. 92). 33p approach: 6: 10, etc. 33p, 3'3p near, neighbor: Ellis 3, Hal, fem. xn3’3p, Schw G. X3X3p battle: Lidz 1a. mp, xip flee: 18: 9 = X3p Lidz 5 (metathesis of p 3 y). pp horn : Pogn B, Lidz 2 ; of a magical figure 12: 5. xpnp link of a chain : Montg. xnspip head: 2: 1. (E’p)E”E’p old: 19: 9. ’Kp hard, painful: pi. "Bp 7: 11, Wohls 2422. XL 3 KP bow : 2 : 4. XE’xn, xc” 3 , XL'” xi head: 19: 19, Pogn B, 4: 5. rrc?X 3 beginning : Lidz 5 ; creation 11:9, 18 : 12. 33 great : 4 : 4, etc. ; fem. “Tan ,4:5 '3XJW, 38: 10, Wohls 2417 '3 'tDX grandmother, XTIX33 Pogn B;33,'33 title 8 : 8, etc. ; plur. J'33 Schw 1, xnx 3313 Pogn B, '3333 masters 16: 8, so X '3313 39 : 7 - XH33 usury : Lidz 2. XM33 (?) master: Hal. (j? 33 ) p 3 X four: 4: 1, X’ 33 X Pogn B ; p 3 , nj? 33 X the four of you, 8:13. py 33 X forty : Schw E. xn , y , 33 fourth, fem. : 6 : 8. XfJ 13 wrath: 16: 3, 37: 8, 39: 7, Wohl 2422. x^Jn foot: 19: 19. X3J ,! ? ditto: 38: 12. xSvj ditto : Schw I. X 3 J’J ditto: 12: 8. ^J3 hobbled: 38: 10, 40: 21, Lidz 4. XE33 stone ( ?) : Pogn B, D’J3 Lidz 2. 302 UNIVERSITY MUSEUM. BABYLONIAN SECTION. pn shake ( ?) : Lidz 4. ini? 34: 5. nrt, xnn spirit, of man: xnn xn:n xnotpmi Pogn B, plur. X’nn Lidz 1 a, Pogn A; gen. of evil spirits, 8: 16, etc., plur. ninn Schw F, vm 16: 8, etc., as masc. 30: 3, cf. Ellis 5 nyn nm rmp:i nnt; XJvb'b n 30: 3, 'bxj no 'n 16: 9 (see p. 74)- xrrn perfume : Pogn B. (on) nn, DXn high: 14: 4, Pogn B. xnon, xrunxn height: plur 9: 6. 34: 5- XDDn ditto: Schw G. x»ino ditto: 32: 8, XDixnoPogn B. xn, xrxn mystery, of magical rites : 6 : 1 1, 7 : 13, 28 : 3. 37: 4, etc. (and see p. 85). nxnnn name of a place or sanctu- ary : 19: 10. Dnn Pa. have compassion: 13: 4; □minim ( ?) Schw L; ppl. nnn loving Schw I. "cnn love of God: 3: 1, 11: 2, Schw E. xnom love : h rn love rites, 28: 3. Dinn name of a place or sanctuary: 19: 11. pm be far : ppls. xpnn Schw G. p'nn Hal ; Pa. 14:2 Lidz 4 ; Etpe. 8: 17, Lidz 4 pxnxnny. xyn crop ?: Hyv. nmn chariot: 8: 13. xmmn ditto: 14: 2, 25: 2, Pogn B. Xtnn cast down: 9: 1, pn act. ppl. 6: 4, 'tnn pass. 7: 17; Etpe. Jicnn 14: 7. XTD’n (the divine) beck: 19: 8. xtxon one endowed with the evil eye ? : Pogn B. DDn trample : 1 : 10. NDD'n reptiles: 7: 14. pon prick, bruise: 18: 6. xn’tnn evening: 26: 5. Dinnnin name of a place or sanctu- ary: 19: 12. yn evil : Ellis 5. xrnyn will, pleasure: 12: 6. nnn encamp: 2: 7 (but cf. 27: 11). xnnntn camp: 2: 7, 27: 11. ysn lift, remove (Noldeke eft. Arab.) : pynn'n, Hyv (who supposes xnn). Xp'n xpn “le crachet a ete crache” ? : Pogn B. xnpn dance, of angels: 12: 8. xy'pn firmament: 8: 9, Stube 61; Hand, xrrpn, X'ypn, pi. the seven X'nypn, Pogn B. xnm-n authority: Stube 61; nm*n in center of bowl No. 20. □urn signing, of a name: H, Schw I. tr Heb. relative: xv'trcr, mxtr , Schw M ; magical element, see p. 60. 7xy ask: rrb'xcr 4: 6. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 303 jnNy hell : blKB' yay seventh hell ? 6 : 12 . ay burn: aany: 28: 1. sa'y class of amulet-spirits: 15: 6 (see p. 88). (rut?) Niaarin praise: 29: 12. NDay, NJUiy plague, plur. class of demons: 12: 4, 10, 15: 6, 35: 3. H yv (see p. 92). N^ay road: 5: 4. yay Af. adjure, in exorcism: rpyayx 113 ’by 1 : 8, 3 : 3 ; Mand. rratyx, I adjure, 40: 5, Pogn B (assigned wrong- ly by him to Nay), yay, Nya’y, nyay, nyay seven: 6: 7, 19: 4, 4: 4, etc.; Mand. traxy, yaiy, Pogn B. pyay seventy: 7: 17 of angels, Hyv of spells. xnyiay oath : Schw I. ND'y'ay seventh, fern.: 6: 8. pay dismiss, divorce: np’ay 17: 2, 32: 9, 40: 22 nb'p’ay I have divorced her ; Pa. Pogn B. pia'y divorcement: 8: 13, plur. 9 : 5 - aay Pa. break : Schw G. Niaiy “nid” ? : Schw F. nay cease: pn*ay Schw E, jrn'n'ay Wohls 2426. Nnmay residence?: Schw I. ajy Etpe. dissolve like water: 2: 1 1 ; burn, 28 : 1. yjy Pa. disturb: 1 : 11. Nyjy, xyny commotion : Pogn B. yuy disturbing : 24 : 4. xa'y plur. demons: 2: 7, 7: 14, Pogn B, etc.; fOTy? (read J'taaiy?) Schw G, etc. (see p. 73). xn'JT'y she-demon : 7 : 14. Nay throw down : Pogn B, so ny in Stiibe 50? any Pa. send: 36: 3, Pogn B (also Peil forms). snaay a form of magic (see p. 86 ). toaayo sender: Pogn B. Niy be equal: in ppl. 'a myx, like; Pa. set: 37: 11, Pogn B. nsmy lust: 28: 4. (my) ta'y eye-tumor: 34: 10. qiy crawl, of witches : Pogn B ; rub(?) ib. aiy leap forth: ppl. a’y 19: 14. Naxiy leaper, ephialtes : Pogn A (see p. 82). Naty wall : 4 : 6, 34 : 4. yiy Pa. overthrow : inf. N’yiNy, Pogn B. Namy bribe : Pogn B, Lidz 4. niny worship: 8: 14. jny burn, with love: in'nyj 28: 1. NHDiny consumption : Schw G (see P- 93 )- D'pny the ether: 29: 11. Nnany slumber: 7: 16, 8: 11. Namy black, of a kind of demons: Schw G (see p. 80). aany emancipate: demons who are not paanyb Schw I ; aamyo Schw R. Na'y song, charm : 32 : 9, 33 : 4. 304 UNIVERSITY MUSEUM. BABYLONIAN SECTION. DDC? lie: sexually of demons, i: 13, 11:8; Af. set down 34 : 5, lay a ghost 16 : 1 1 ; lay a spell 34: 5- xnxx (n'D) bedchamber : 7: 7. 8: 5, 19: 3. nx' find : Etpe. 8 : 7. tODX*’? haunter, species of demon, so Ndldeke to Hyv, ZKF ii 296, perhaps better read panic:’. xnrx" Shekina: 14: 3, xnxxc’ N’rai Pogn B. NJ’DC’D abode, of demons : Ellis 3 ( Halevy, nc’O). xmiX’D dwelling: 34: 2. xn'Src’ foetus: Pogn B, Lidz ib (Noldeke, exortion). NriDinx’ flame: 14: 7. nSc send, send away: 8: 3, Hofal 8: 13; Maud, ^ncr, Etpe. xSncy, pSnncyi , Af. r6c’X inf. X'Sc’: Pogn B. XJxSc’D sender : Pogn B. aSc* rule : pafi’r’n 6 : 10, Peil pn'C’Sc.*’ Stube 51. ftnhC’ ruler: 11 : 5, 19: 12, 17, Lidz 4. "PC’ send forth : Schw F. D?E’ Af. deliver : Lidz 4. Xd6c’ peace: 13: 12. 37: 10, Y^X ‘l" Wohls 2417. xnxC’X ; C’ initiatory rites, in magic : 12 : 9, 16 : 10. 35 : 4, Hal, Schw E, M, Stubs 2; xnxC’ Pogn B (see p. 85). Nirox’ ghost, or demon: 8: 2. 8. 12, 17: 4. Die:’, XX’ name, passim : plur. niXC’ 9: 6, pnxK’ 14: 6, jncK’ Ellis 3, xnrraic’ xmoc’xnxx’ Schw G. xnnaic’ 16: 8; Mand. XD1K> 38 : 7, plur. p’XDX’ 40 : 1 ; DIDO, in the name of (deity, angel, sorcerer, or the charm- words following, e. g. 6 : 7), passim; n. b.rrx’Y 28 : 1, loro 95; DiC’Sm of whatever name 1 : 13. XX’ lay waste?: nanc’- 1 Schw I. X'X’ heaven : 9:6, 11:2 (= God), etc.; ’ODD’ Schw I, X’XX’ Schw 0 , X'niC’ Pogn B. yx* hear: 8: 10, pcYy y'X’ 8 : 3: Mand. rvoiC’ I heard Lidz 1 a = 'XXC’ Pogn B, 'XD1C’ impv. ib., Etpe. panc’ , n, ib.. Pa. inf. pD’yiXcY 8: 7. IX’’ guard, keep : 5 : 3. tl’X’ Pa. serve : Stube 60. XD’X’sun: 28: 3.C’ , DXC’30 : 2 (cf. Glossary A), nx’ Pa. ban : Hal, Lidz 4, xnnX’D epithet of lilith 34: 13, 35: 11, Etpa. Wohls 2426. xnx’ ban : 8 : 6 ; plur. jxnx> Schw I. xnnx’ Stiibe 12. XX*’ Pa. change one's place : 36 : 2 ; bewilder, make mad : 7 : 16. xnc year: 6: 5, plur. X’ 6: 6 (see also xnc’n ). (xyc)xnyc’ hour: 4: 5 ’ran 'C, 26: 5 - xniyc’ mocking mischief of de- mons : Schw G, cf. juryc’, Ellis 3 (see § 3). J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 305 "IW satyr, species of demons : Dnw 5: 4 (see p. 80). Nmyty a fever ( ?) : 11:3. pBS’t? Hyv, read PDQ1K>. xbs'K' abasement (?) : Schw F. 'TS’K' excommunication Stiibe 12 (see p. 53). ’W destroy: inf. 7: 17; come forth : N'W Schw M. Np’D’ pi. the Arabic sik f-demon : 15: 5- Npt^to water: Pogn B, Etpe. 37: 9. ypC’ deposit, of the bowl-practice : KJ’PJ? 32: 3- 33 I- bpV’ take off: 11: 8, Lidz 5. HP^ strike . 11:6, Lidz 5. Knaip’K’ blow, affliction, a method or result of magi- cal practice: 12: 9, Ellis 5, Stiibe 2, Wohls 2426, 2414 snia’pcj' Lidz 4 (see p. 86). Nnsipnc^s ditto: 16: 10. NVp’t? vermin : 7 : 14. Pa. bind, magically : ■HE" Schw G, inf., nnt? Schw F, ppl. 3i 5> 37: 4- TT firm, of charms: 3: 1, 13: 8, Lidz 5. NmiKy authority: Schw I. nmtJ’ spell : Schw G, with Dlb. Nnunca ? Schw I, end. NIB* prince : Schw I. tot? loose, dwell: 12: 2, 34: 11, pilD' impv. pi. Lidz ib, with suff. Lidz 2, ditto fern. 'Nicy Pogn B, e. g. no. 15; Af. to lodge, 14: 3; Etpe. be loosened, 19: 4, Hyv, Pogn B NIK' diarrhoea : 34 : 10. NranK' tribe, of demoniac species : 7 : 17, 38 : 6, 40 : 17 the 360 species (cf. p. 80). Pa. uproot : K’Bnt? fern. pi. impv. ? (but see Lidz, p. 93, n. 9, = root N"iD’). NnN^D’iD’ chains: 39: 5. Kibcw enchainment: 34: 11. drink: inf. irnD”C Schw F, impv. 36 : 7. (nK>) r\m? six: 11:9. pn'C, pC’D’ 60, in enumeration of demons, etc.: 19: 8, 38: 5, Lidz 4, Hyv. -Gn break: 40: 12; Etpe. 40: 12, Lidz la; Pa. "UNn, Lidz 2. nitrn (Noah’s) ark: 10: 5. }ONn crown: NVH tONn Pogn B. NDOn military division : plur. n'tDDin 13: 1, of demons. NDinn, NtDin abyss, always in plur : Schw F, G, Pogn B N'Bin N"Tinn (Pogn as though = sonin, black). Din, Din again : 2 : 1, Ellis 1 ; Din 39 : 11, Lidz 5. pin in linn, out of : 9: 5. torn bull 40: 4. nnn, nmn, etc. under n’nnn Schw F, n'nn under the hand 7: 12 = ninn 16: 6; Mand. K'nin 38: 12, ixn’n Pogn B. 306 UNIVERSITY MUSEUM. BABYLONIAN SECTION ’Nnnn inferior: Pogn B, see to NOinn. (in)N3in loss, damage: 34: 7 (see p. 94). Nnnun abortion : 11:4. Sn hang( ?) : n^bn'N Schw F. nbn three : ns^n Pogn B, Nnn^n 300 38: 5; prmbn, pinn^n 17: 4- 8: 3. xn-Ti^n third, fern.: 6: 8. }»n there : 14 : 7, 19 : 14. Din see Din. Noon eight: 8 spirits, seals, 19: 4, Schw E, F, Pogn B. oon 80: 19: 9, w. suff. fNiNon Lidz 4. Nion monster, of Leviathan: 2: 4, 6. pn Pa. make fast: 19: 10, 29: 11. Tpn mighty, epithet of magical arts: Hal, Hyv; of deities, etc., 34: 9, 40: 19; of the sorcerer 34: 2. pn two: 4: 4, Pogn B; pnnnn two of them , 34 : 4. NHJO’n second: fern.: 6: 8. Tin Pa. divorce: 17: 3. sown divorcement : 26 : 6. (Nynn) nth gate: Pogn B. PRONOMINAL FORMS 1st per. NON: 2: 1, 5, 4: 6, etc.; son: 1 1 : 1, Pogn B ; on : 14 : 1. 1st pers. pi. Nimx : 1 : 14. 2d per. f. "niN: 26: 3, 8: 8, 15 (or plur. ? q. v.), hnon 38: 4. 2d pers. pi. m. and fern. pniN : 19: 13 ; iniN : Schw F ; pnN:4:7; pniN: 8: 8; 'niN: 8: 8, 17: 3 (?)- 3d pers. (also demonstrative) : Nin 8 : 7, etc., 32 : 4 ; in : 39 : 8 ; as copula Nin Nin; 9: 1, 32: 3; Ninn Schw F; no : Ellis 3. 3d pers. pi. pm : Pogn B; p n 1 n : 32: 7- 33: 7; P^, P^: 13: 4- 35: 6 ; prn : Schw I, Pogn B ; ;n Schw O. Demonstrative, masc. pn : 8 : 16, 10: 1, Ellis 5, Hal; pn : 3: 5, 7:16, Stiibe 43 ( these forms in stereotyped phrases, cf. N:n(n) 16: 8) ; pnn : 3 : 6. pNin 28: 4, pTNn : Pogn A; Nin (Syr.) 31: 1, 2; N2Nn : Schw F; Nn ( ?) : 18: 5. Demonstrative fern. Nnn : 1 : 4, 35 : 6, NiNn Lidz 5. Demonstrative pi. pbn : 6:7, 10: 3, 3 1 : 5- 35- 9- 3 6: 5’ Po £ n B i pb'N: Hal 2; nb'N, 'b'N, n^N: 25 : 2 > 5- Indefinite (n)|»: 2: 2, JNO 27: 5> Pogn B ; NO, in NOD, NOD, NOny, mNo6y(see these prepositions). WN those who( ?) : Wohls 2414. cynro: 5: 2, Dyn'0,2: 3, 12: 10, 29: 8, ano Ellis 5. GENERAL INDEX GENERAL INDEX Abraxas 57, 99, 151 Abatur 71, 96, 261 Adam 166 Aeon 198 amulets as objects of exorcism 87 angel of death 79 angels = charm words 86 evil 79 = gods 79, 97, 99, 241 invocation of 57 f. mystical names of 97, 197, 208 Arabisms 24, 85, 102, 105 Arabic magic and demonology 44. 80, 187 archangels, Michael, etc. 96. ardat lili 76 armament, magical 137 Armasa 99, 123 ascent of the soul 227 f. assonance, magical 61, 185 f. Asshur 21 Athbash 60, 184 attestation to magical texts 48 Babelon, E. 18 Babylonian magic 42 f., 47, 55 f., 58, 59, 62, 64, 69, 73, 82, 85. 87, 91, 109 f., 152, 187 Bagdana 171, 198 barbarous words 59 baskania 68, 78 Bel 239 beasts exorcised 44 f. Berlin Museum 19 f., 21 bctli-el 72 Bibliotheque Nationale 18, 19, 21 binding in magic 52, 85 black arts 84 blanket formulas 82, 120 blast spirits 80 Borsippa, 21 bowls and bowl magic age of 14, 102 f., 1 16 Arabic 14, 21, 44 description of 13 f. forged 14 origin 50, 57 f., 68, 100, 106 f., 1 16 praxis, 40 f., 51, 53, 162 Mandaic 15, 20, 21, 30, 37 f. 244 f. as objects of exorcism 88 paleography of 27 f. provenance of 14, 16, 43 Syriac 15, 16, 21, 32 f., 223 f. ''brass in magic 137, 187 British Museum 13, 16, 17, 18, 21 ( 309 ) 310 UNIVERSITY MUSEUM. BABYLONIAN SECTION. Casanowicz, I. M. 21 cattle in magic 49 f., 234, 242, 246. 2 53 f- Charles, B. B. 44 charms, etc 86 f. children in magic, s. women Christian magic and demonology 67, 90 f., 99, 107, 1 15 (s. New Testament ) Christian names 50 Chwolson, M. 17, 18, 27 circle in magic 42, 88, 152, 250 Constantinople Museum 13, 15, 21 constellations, zodiacal 135 f. countermagic 53, 83, 137 cult us 51 curses, magical 84 dastabira (Persian) 228, 52 date of bowls, s. bowls David 184 Day of Judgment 135, 235 demonology in New Testament 78, 91 f. demons and demonology = shed in 73 = depotentized gods 70 divorce of 158 f. = ghosts 75 good 76, 1 51 haunts of, s. haunts = idols 72 insanity caused by 153 king of 74 legions of 80 metamorphosis of 153 murderous 238 f., 240, 261 names of 68, 77, 81, 158, 171, 262 number of 71 threatening of 131 devils ( dewin ) 73 f. Dilbat 217 diseases as objects of exorcism 89 f., 171, 189, 205, 219, 234, 235 female 94 s. eye, fevers, skin divorce, magical 158 f., 172 dreams 82, 206 duplicate texts 42, 145 f., 167 f., 20 3 f. eclectic magic 58, 64, 106 f., 1 1 5 Egyptian magic 53 f.. 55, 58, 59, 62, 64, 91, 1 14 c burnt 72 El-shaddai 191 Elija 259 f. Ellis, T. 16, 18, 23 f. Ellis, W. T. 21 empusa 78 enmity exorcised 87 Enoch 124, 134 epesu 51 cphialtes 80, 82 epic in magic 62, 65 evil eye 88, 89, 222, 257 evil angels 79 evil spirits 74 excommunication in magic 53 exorcism 51 f., 55. 68 f., 83 f., 89 f. J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 311 (s. amulets, bowls, diseases, enmity, poverty, sin) exorcists 46 f., 233 eye diseases 93 facere 51 familiar (spirit) 142 fevers 93, 171, 205 figures, use of in magic 53 f. fire in hell 131 fire in magic 122, 187, 235 formulas, 61, 85, 185 f., 199 Fraenkel, S. 20 Gabriel 96 f., 234 gallu 262 garment, magical 123 gcllo 68, 78, 262 gematria 61, 261 ghosts 43, 72, 75, 82 f., 157, 201, 207, 251 ghul 81, 157 Gnostic terms 151 God, gods 56 f. gods depotentized 70 Gottheil, R. 20, 258 graveyard magic 43 f. Greek magic 43 f., 53, 55 f., 58, 59, 61, 62, 64, 69, 82, 85, 87, 91, 107, hi, 113, 197, 214 Greek names 50 Griinbaum, M. 19 Gula (goddess) 129 gylo 262 hair in magic 153 Halleluia 63, 202 Harran 101, 123, 239 Halevy, J. 17, 18 haunts of demons 76 f. in deserts 78 in house 76, 143 in shrines 71 heart in magic 216 Hecate 58 f. hell, 131, 144 herbs, magical 182, 216 Hermes 99, 113, 123 f., 150, 208 Hermon 126 Hillah 16, 17, 21 Hilprecht, H. V. 41 house magic 42 f., 49 f., 177 hydromancy 40 f. Hyvernat, H. 19, 21, 41 idols as demons 72 incantations 51, 52, 56, 139 incubi and succubae 78, 82 insanity caused by devils 153 invocation of gods, angels, etc. 57, 95 f., 197 in black magic 84 iron in magic 53, 122 Ishtar 70, 245 istarati 71 Jackson, A. V. W. 22 Jesus Christ 227 Jewish magic 50, 106 f., 108, 112, 149 jinn 80, 105, 157 Joshua (Jesus) b. Perahia 226 f., 46, 159, 161, 225 312 UNIVERSITY MUSEUM. BABYLONIAN SECTION. kabbalism 65, 1 14 Khuabir 20 king of demons 74 King, L. W. 21 kirn 250 knots, magical 88 labartu 68 lamia 78, 81 Layard, W. 16 lead in magic 187, 249 legions of demons 80, 179, 244 letters, magical, 59, 163 Leviathan 125 Levy, M. A. 17, 27 Lidzbarski, M. 20 lilith 68, 75 f., no, 1 17 f., 156 f., 158, 209 f„ 235, 245, 259 f. (s. witch) Logos 123 f. losses exorcised 94 love charms 178 f. love of God in magic 129 love magic 44, 178 f., 213 f., 238 Louvre 18, 19, 20, 21 Lycklama museum 19, 21 magic assonance and rhyme in 61, 185 f. clients of 49 f. epic in 62 figures in 53 f. fire in 122, 187, 235 Great Name in 131 invocation as form of 84 rites of 52, 85, 216 personality in 48, 66, 112 praxis of 51 f. propitious days for 55 f. reciprocal 47 and religion 57, 65, in Scripture quotations in 62 f. sealing in 53, 130, 191 s. Arabic, Babylonian, Christian, Egyptian. Greek, Jewish, New Testament, Persian mamit 52, 84 Mandaic religion 39, 71, 96, 239 texts 20, 21, 37 f., 244 f. Manichean script 34 Markaug, B. 19 marriage charm, 238 f. Mazzikin 75 Metatron 98, 113, 208 Michael 96 f., 98 Moon 222, 239 Montgomery, J. A. 21 Moses 47, 107, 233 murderous demons, s. demons museums, s. Berlin, British, Con- stantinople, Lycklama, Penn- sylvania, Washington, Win- terthur mustalu 152 Myhrman, D. 20, 145 myrtle 181 mystery rites in magic 52, 85, 243 mystical words and meanings 59 f., 176 mythical and apocryphal allusions 64 313 J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. names personal 49 f. of demons 59, 261 of gods, angels 56 f., 58 f. as charms 85 f., 1 1 1 Nannai 240 necklaces as charms 87 f-, 186 f. New Testament magic 75, 78, 91 f., 107 Nippur 13, 16, 21, 103, 1 13, 129 Nirig = Nergal 17 1, 239 Noah 166 Noldeke, T. 19, 20, no Okeanos 200 orthoepy 61, 222 Pahlavi 14, 20, 22 Palestinian dialect 29, 13 1 parakku, pairika, 73 patkara 72 Pennsylvania, University of 13 f., 20 Persian magic and demonology 55, 70, 1 16 personification in magic 58, 89 f., 94 f., 99, hi P eters, J. P. 13 planets as evil spirits 71, 135 Pognon, H. 20, 41 poisoning exorcised 84, 153 poverty exorcised 94 praeparatum 182 praxis of bowl magic, s. bowl magic punctuation 29, 32 Rabbinic texts 27 f., 117 f. Randall-Maclver, D. 13 Ranke, H. 21 Raphael 96 f., 234 rhyme 61, 185 f. resurrection, charm for 160 reversal of charm 63 Rodwell, J. M. 17, 18, 24 rubric for magical rite 175, 182 Samhiza 198, 271 sappn 88 Satan, Satans 79 satyrs 80, 140 Schwab, M. 18, 24 f. Scripture quotations 62 f., 109 sea, spell of 125 sealing 53, 64, 130, 191 Sebaoth 149, 1 5 1 , 164 scdu 73, no Selali 63 Seth 166 seven in magic 75, 79, 139 Seven spirits 79 Shema 62 f., 209 sibilants in magic 60, 220 si‘lat 157 simulacrum in magic 176, 216, 250 sin exorcised 86, in siptu 51, 109 sixty as sacred number 71 skin diseases 93 skull in magic 21, 256 f. sleep exposed to magic 143, 153 Solomon 53, 64, 80, 173 sons of light 119 314 : UNIVERSITY MUSEUM. BABYLONIAN SECTION. sorcerers, evil 83, 250 spirits evil ( rahin ) 74 f. familiar 142 seducing 80 Stiibe, R. 19 Sulzberger, M. 44 Sun 222, 239 syllables, magical 60 Syriac texts 16, 21, 32 f., 223 f. tabi‘11 142 Talmud, magic and demonology in 40 f., 43, 46. 49, 61-64, 7i» 77, 85 f„ 108, 1 19 f„ 139, 143, 173. 189, 214, 219, 257 threatening of demons 131 three hundred and sixty 71 tin in magic 249 Tonks, O. S. 22 ‘umra 51 utukki 54, 68, 73, 75, no vampire 81, 157 vows, magical 84 Washington National Mseuum 21 water in magic 235 wax in magic 250 Winterthur Museum 19 witches, witchcraft 78, 235, 261 f. Wohlstein, J. 19, 25 women and children, objects of charms 49, 77, 238, 240, 249, 259 f. words, magical 51, 57 (s. incanta- tions) Yhvh 56, 60, 150, 210, 224 zakiku 80 Zeus 200 Zimmern, H. no zodiacal constellations 135 f. J. A. MONTGOMERY — ARAMAIC INCANTATION TEXTS. 315 GREEK WORDS ayyelog 79, 91, 198 a^XeXovia 63, 202 afir/v 63 ava&efia 84 ftaaiXevc 1 76 Salpoveg, Saipoviaaai 74 Selva 261 SiafSo^oi 80 elSuXov 72 eif to ovofia 21 5 enK'kpaia 79 £' 7 TtK/l??) 4 >7Y‘rtiN/ Tij nsc' k-h'dac 5 n>ij yin $ Jrp-*-^ k-^io -n3V )n±? ?vmi> 'n-'HlH v >/R y )WH^ ^ b £> 6 _r\ tJ y ) “i J ^nij n jl> ’ b> ^ y>^ r? n W X r< y> HTi^ 7 pnj-rr>^7 -n ^ K*fn£> yw^iJN/ his n^R yO’5.V -ji 1JXS3V/R* rVb'o- -s^!a y'*r^H ys-s-nu^X vx/i a » yiD D >xi?£ RjrM|i^> 3 >i’V yym^b 4 / M javyAx ;y' , ‘7f7a>> j j y >j*inb n y»n 10 k\"t yb >? y>E>-?3n y>*i Anb > n ybA-obi y>x>^J J ) yo^ y'*7AVb'» y>b*>ij' y^AY'-b V/ T »^>> t I-n *7-> TRj-viP'Vii »7 EXTERIOR 12 'ni-s-bj P7 'd) yiSn^b)') Y’^y y^^-ro 1 >n)b*ri 7 *v.s-y V/t’n^ y>-^yb- •>_sr±r -n)b^3 >vj Rbb»in yiijjpv/ i±n/_v J-\T t3 -r-yi, yy/A ^ A V/ >>V 14 D ) D il ktrtk. qi^^> Kj-\y /) .y 5 4>>) <3^»ja >/< y>D> n-sbVt n*xar-r'J? UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE II. 2 •yay'jH^'nyH i^r>4 W vr r&v>**r ^OV^v \W my\$v T^H; Vs^y*^ t*ip*W*9 ^m«y\w ;n*?3?m*V033 r^^v^-21 ^co tj>*' t&v^ An i w ^ f^i 5U&L**3 *5^0 9 isshsn 5 ^ Mfi '7<>'*Sf>*3. Wrnjt >^i'^V3> TPS>i>f “3' T' 5F, ^ w ! ^y»>H>J 'M t»?OVt> ‘ >3 NV>3lA. <«>y>»fiVi> rt»rv* ^inw fVf^-'JO /'iM'Syi* «$*3»V' f*-*wu» V>t V> v iiA>k %* w>” ™ v. ^>r»3 «$m .rt*’>* vj$*>> \»*wp mw S'»’>v i**iv>i /^Stvpvcj' UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE III. 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SECTION VOL. III. PLATE X. 9 %srs ^ a.* 1 n 0 V*T^ -!>*n -> ^ ^ *v>S vi# *s^<^ v Y>\*p %w W>y«v** ^nyp^a s%V- jwyiwnr •v^v* p%«m Vmr* 1 * *^m pjv»* ' f*y „V0 ^y» B^***r^W «>\£A ) Ny*^ vt>*^ h*-*W> ^W>>7<^ ,'25^ $f 1&W\*9 n>v- /* \^ •? P n ^ 5^ ^<^*i !>1N^!33S 3 **\Ot* 1 «$3> **%%&£> * .» . **i'« **** if4^ > Hi ^-^X^jX-3 n " »''>>' ..1 EXTERIOR w> &>£» ‘jy&ziis K& ®y?S HJOJU iy]y>%s>Tfr*w '>&>'>**} tfinlpj *n>y>n y,*? ^ j%*)»'l *9A* ftfi1$JX UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XI. 10 \M hi \v>> T3u>\» 3- fr> W O \u> p J> '1\ \\“^3 \*i> | c'^'TrtHM <**nr} *^n 5 vv tU^fnM/'n ^wwjfM^y n^\0>pty' 2 (m »o ) v‘S'ro^\ \ko> u> P^/N fO^jiTVi t*'r\ ,«£ j^-vojyvi^ tm>\ n^*»p ’ ^ ^i53irv^\ y#>jin i\ju#§^ 0 ^ \y>\ y\n \^) 1 PSV 5 > \Vp^ r\^\=b yscTsN )ij v^m /^jma ^nm \pn > 5in / V»-M 9'*7 \ 6 <<*» ^J VnV-b ypi> J j 'O' Ti)^)^- i^K l^iv vysvpV* V*j \n^NDt>u>’i7 ^ ri'^\D x >»nn *\ S ^ 2*Ju\N -)a^\'»5 [-5 3 U3/< t\nVW ^ ^ M'i n mr^/ $»**✓ t^w^a t^'pys ^ *^V3 S>M p/wK /M? \^cv>^W %*M -//*mp\ A^'WO n -b \X> m. ^ ^\5V3^ ^>T ^>4^ ^T^*V~0- ^^- fl '//x&y T7 S0^>?y y/jn^A&^/V&'ZS ^•'NW *4\ ^TV7 <*9^V^' J i sm'Xy^m \pm^i yi>3M33 S^xv^ys'y imutyr &\~yay$ ^y^^v-o (^ n ti &>j > ' \*'A /m\a >x ^5 v 3‘i 'h? m 22%$0 n* 7 -\-b <*• U3f>5^>? 3 , /f$p\S D\05*iv »\ ' ^ V' \"^ \X> 'Mttexfy /%% \2) rN 1> /ftytyi -j p’XS^'X %£> ^5 -MS J 13 > \3N ^’*3’ .^3r $ f >* _\? ■? 9 UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XIII. 12 T<7N1 -nrr 2 Y)p "7 ") j 75 *3 C ?>/ 73 71 a/-T))CW ^>72 pn/ ^)n>7 V n '^> ' v ^ r,>/y ^ \?5^'') ^b>pjA'> v^' J >bpn/ 5 yy7vr >^ t \h i >»^>/>/^) /Vj?\ \W *v/<> *VTfl'$ 777>;f * 7^>v)^\^^x7irr5"//t^/^ 7 / 5 /. >nn-b 1 \V7'?/y V/i^^'T'/y/j >£"7 n ?»fb ) }*??{')* I* Vff 5>nH7ft)s\n 7^'TI) )/i sy>)f5J byp~7 fitlr* >y n'fv i ym *m 3 w p-33 ' ? Vr" 1 ? /V »j> W J V' 71 rx ^ / n 7}>) /VvA';^7T^3pSV^)^/^T)7pJ A/^\p j/ ) W -?T z>~)9i 3V f'f\y \> -J)\s\ ')*7) 10 >7) ^)r , 5 ' rT ^'' n'?^i>^7T^7 ')p"JS^ r\\r^>jr?\7 /V \v?/v 71 >v ;?y r^r^/53\V7?^>>>/>ys''T ^>v ^ nu> v ^ -7 ^>>3 ^ r •? *^n> -H W 3 EXTERIOR /vj I -) 7 ?//t UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XIV. 13 n l5 3>j^-n ir»*>3^y pn $•>£>* p mbiji p 30 jrja n^V 'rpsyb * } ki 3 >>? j AL> ; n b I'Kibnu 3 vbn' 7 ) ■*>■» ^i 3 ’M in iy R6&-n^ 5 nm-»i> ^C. ,./b^R isi7^t>> '«yj*4r xyo^n n5)D(" x'n-n>©£»*D) rv>-p^> ,n^>M» 7 Rr?ir< y -» D>-y/a» l i’ 5 Vf‘) pwn ’>3 - 7 *-r-> ; h >n>h V*v > R^n*/*, ni»*r mb nin, o->T» ■nov,‘f N.T 1 fV^H VIO/R /£» 4 >>) 0 ^>A>i VV'tO EXTERIOR K-n'j**? o Tb Rif nbi? ih r ^ *» ">5 n'iDH '-n^j' '^ns 10 dht >DnRiS> rU no A Tv»-m»? pvsbx/ n>-p-n)RU ^ bnijH ^ 3 d r*> ^ 3 on. rj ni>H >5 f I^^MdK 0 “»\j >7 * 7 ' *7 R /') 12 '-S'lfP.DR Rio -ni? PK Ti «. N\’m^yR y >3 n ”3v ;:a?^v) K-f\>»N n$e* ^” 4J ' > D $ )a->4 UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XV. 14 ‘-yN'i amtm3 o P 5^ «-jS V *A W t? n -D'^ZSJ v^> DWy C>^t3-nXK /yz~y tOoi 'sy p 2 p lofn (-nr> “> *? yn'n'’ ^ ^0 3 \^y \^*S\s jp^v^v^Tsr ^Jlr? p* pi vj v>o 1 W y\Ao") Of jTV>^i ^ ^ i><^ 4 rvo^ A f7r*^ArM ^ n \-n{VSn iS . < • ..- -„- •■ - OY*^ V\ ^ v^x 7 *i \ \a AT^ P to\> N* ^ ^ C i rt^r aAp<> v t?y~j tn a V^ p •-) kj ^i»p Kv'j'y A \*py%A p'bp'oi h^at*aki ^a' ^«oa' < ftA£r*r\ i ^s> vp^inA i UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XVI. 15 ra '**>-••* *p *$>>*7^) wihamS? »-ni*7 r» T> 3 ^ K>> 3 v^*>^i\S^vrv}\ v>\ ) #w/smv*bfy TvVt 7 *'>4 ■'T^-’H 3 V> '3 ) e 7 fc 1 8 3 "\>T7H!> O’K *> VJ >'m 3 >3 <7 *3 ^ f>^*3 Y>) A3 *£? y R DN*i ^9^V=> JO yy^UAj yXP*? |)!3 1\^ sys^y^y y j\y 3 r)3^\!3^iV ^h 1 -? > 9 nl^N'^ T> '‘3^ H T*pN A > Y"15M $)V£v&^ "\V ^>33 V*">3 V tL p *3 !H ** "3 *Vp Vf^'V* *1 0 } SMd3T\ < >n3^3H 4 3 \n>^' \>> ^Vny^yOTV 1^3) % //fwto*' ^^*> 3-1 3^3 3 * *3 a *3 n ii y 5 ^ m / m / ma \ •‘i ji 1-A3 > p^> 3 ^> 3^ 3 *% >yn i)+ u* *=» //^r ///^'^ i ~\ 32 V^nm \K*v>^y)Vi ^ n n )x , '^'n r ?i n >n •• '' >o ~*> iAh nni ^>3 \*3 D 1 J7 Vl , 'T'>pX13 4 f^ 1 !l)S<3 , ^3 l 3C" ! UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XVII. 16 *>^“7 IV ‘ T7 >4 \\>f\ p 7^ ' -f TflT-'l > nt ^■h/s>>7’7i y *'l-'V‘>i /s\ '>1V?'^ ' y yf]\y l f?‘>'T ii -?/7-rW\v » -f ^ hy^KJyy snjrfM'US ' r^A^NC^vV^l rT-rf^/t» ^A-^\\^vs*j3>NjrT t rr^t /i ^wv^tO'T 7 ri3\\yrt-t ) 9 >$An*4s&''> ‘>TV(? />-s v>->n ^ >* ) /’>/ A* vU=r » p v pjrXu >/;* vm /> »7S s yA£>'> MZ'AP /y^VAv/O Nj^;f>)p^U>>A/V >;^T)^v?y >>5 -T n -itrv j ?r * h^-i .v/jt^ * 'W-t/Ti >/pyVM>) '>>'*/ 13 T7> 'V'i\i'tll>’i %>3\y) \-t 7 \jl>) ^p-irs ■ y(^r -)% -riA# trA* ft^T-r <>? S**-* v 'Yin^t n ,^t> *? =>S >7 )<0 >*r Y on»7\-ii-r <.A) ^Nff5''5" ) T r < -> 5' n >.A>^ >? 77 At \ < >$>/ p A js/) >> ) J J >3 n A 3 -:?>nr5 \v>v rT >wp'>rt < -Osa/.j j y?n ” vn *' ''-V > VS I ’Va^rrl V* AO A? / »iV O//rfYp>rt UNIVERSITY MUSEUM. BABYL. SECTION VOL, III. PLATE XVIII. 17 ajM Mipn'ji •)>•*> W)) )H a 5 >3 ’rJ/^-plA 3 SSv£7,i>)x>3 T’i'* 7 >—<3-^)^ J 7A> 7~>V>i \irrV J i?) r*>/ ) HS^ y>>P^7 ft/lwvjW* >5 *r7 i7>//9*c>A^ >>7M N/>}y )#) $}$?■>*) A > i9 jv>'^>«>‘) , »i»>jii>rii'V9 j'7jW y:»'.U > ‘•TMprf ni'ni't'b )>3>$ 7V»\a< yv>)\dM f^>i> *>**» Vv^V^iS.S^T H*> p>n J5-J47 > £> i 3 >3M> 3 ■n w» 3 p 3 naps a mn'rA )*-y ^3 » ? a'^3Ti5tAS> )^r»?>3 )v>i> ^ nM '> 77 *»X4 }•**»/*> r>»M*)t7.id p9£>w> r yjn> Aa **■$ tVwjn «»Air -v>5>*j> ,< ? Hi > 0 N >»r/ ,*> S y)V>4* i*i) h»;jaj t^miA J’S^W ^M)j>a^7^5N7 , •m*iJ$ t»A7lO^) ^6/» UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. FLATE XIX 18 ^7^ n»riyv^X/N Tiir/ >4 $ )V V .7 (V b ^ W /$\ "nzi s y\ ' Ks n ri tv^i v?/ Z^y/-? r\o\Y ^i ' /*> i-Tf7 '*b i \y> Jfxt'T* n ^~r f* Vo n v i n*j-)vp v //ft r» •»- /'^X>1 ny\") *T 1*3 JJ '1 ‘Zil’ 1 ' >\ s> sy M hf*'X n^Toi^r* flT'h'Vte ' *7* *-i sj'O s S^> / ») »“T } y / ,w 7 S y v^ /V7 y~i7 9 :jrniyTVS/j»S n\^ ‘VT'^/ j \" JA'^oon»N'^'AS»^S 1 0 3 'n*Sv> 10 vt njTjTM^'"N y-jn nS^/p\iV N~t/ /vp'Ti wij^u^Vii N^n'-PJV^ Y 'N*"> 'jHr*T\W//^'03 V i*4»W tt^^*t7t nnS^Tr n4 XT&rfftP-’JM r>"On^'2 *b' jyV |, 3'1* v ’» VW /r#WO*a/?y» aTi ki<>K >ovp*yy5 'Vyo*** rmx'tfa }/>£«»» *v)>}')0)v£V*?9l» J 9 kW 5 9^>>1 txgy* ,ftW31 X^O*)? ^»3lti yjS^ OYV>f>JSja\V'»| 8 ^DK^n/wiTJ&fM 9 ”-yov* Anf»#i P$V$*>1 V'flf f*M**VD> « *cnP^ on*^ W'** pjn^i <* Am ! 3')^“1^^ *u?v>v Mpv *vix$ f>v» (*»*«* tr^al ApVf ^ *$?& famjlm »#»# xn oNt> f x -♦I* 4 * ? hU*)V WJ!t&Vw e 'M>XQt>*r fc'J JK^Vfl W, ^ ^ OV>V \v* f»#i> V^pyjfx^Y^r/ft Ap^mCP V^i t^*>5 ^ **4^*2 ^^birriv^'il^l 44 ^ yssS%&ni4 npt pWVnV^W^ pvml ^12^A/^ *i* irrM^/n^ ? \*> svU'iUnZPSI •y*s >0 niotO *** A'nVipAjmi t*gg$ i ^hsav 9 ^tpKirty? *m*»wh a 17 ^»'o^r*p$H 1* /^o i^»vt *»f»> H3 nttS?£ f-i yj? *)iVKrnti')tf «*> v^y^f4i T^yj^tvo^y r>n*i AOiV^^y^ 'jn* *5 Vi^KMv *r /^$V> K3^^Kcr>v»i> •js^'v'y^S A 9 P" 7 ^ Mfl VS lVr»*\'\y>V/'4 n!> 4 *3*^ O'* J W A»3^V f Twk*^>; *\ v\%> A * K«sSb^-r> *° . '^'At&M&s yty'AX’te'** ■* UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXL 20 m2 “V? ?*1 1>-£3 rt>^D iir\-i?h JeoSJ-iJ tJ\f T >)Hmnnw #9 'J M M UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXII. jtjji )7)7 Trjj\A//>MMvjnis urn/ is ih } nW Hf>//p ibJMflii Ibffi&fji * & &t*inyiz> \iW \h * w// *jnaSvi))27A x*p 05! V &(i)) 7 )«>/7JTpDO b>J\W 7?tnj*f\ O p ibluv WPSJW nypu-a \PM i&s* i&kMm&fcf >'U* Wl7 22 i 7 /t jf/# r>ts / a nsA>/n $!suo vjs n Wi 0 \jin M/i hdft/lH m/ A \Pllla/6/ /b/ jf3 v? 17 V/IP /* mmyjmmjnjio y/^Mp * te/Nntsy nb / bi b h&Jjjj nby \m%js&Ms>e>)N/i7n*f/3j p$ •fifrbi /£*fl&xs? 23 n »7|trr#Jf>A/A/J runs \ vStfTb/\>w/j Hnnjsibl »\i>0 \\*AUJ=>\b jWAras fef>// ja / h/NflUlJi b //ynj^iftb jb) \u>j3 iryrj* n*t> i /v // purisjyt up #f >//£/ 3 z>j7/Tt»/l/r/i^ »*r/jT)a p)J7mtifTiAwft/7/7 /vj7/ ibnb)\\m) p /tt/AjjjS* /f j/'a ik* j7* i ftr itn \>ffct>\Nf)nji yj/jj*/ 7 /t/t rt/ft ih/vib >v J7 rf a/ 24 NAhl>*€*%f fvfit *>*>/* y */Wi>» ^\s *>> M H> KfUV^t i> £>)N ^ y%&*30\?2jyft s V>*3 V)*Sjb7*y)p?r *<& Jt *"*>• *< p3 ^3^ ihX) , FIGURE FOR TEXT 24. FIGURE FOR TEXT 22. UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXIV. 25 /o *>3 l^Ix{ >o ) \ VnH l^t^s >Y Xh -'VtV^i'O V S^>S^» D'/ /6 K\>TvSr>b'3 yi>)>'SV*7 /oJM^S^aJ rtr^h^V/ fro*** \*.1> \'Y /&mIv > v ^a:> )Sr> !^>n v V^ 4 ' J*v>v 4 iy Y*m» YSDttib 'Tv'&b /r>' 1 d> r>'Y*\ S^VVSfc^ ^ 4>y\* t>t>SM^ l>^^3 »«' 5 VX» Vf* 6 Y*** iW - ; ^Is)>)dM|/^^S\ rO'VP^/^’3 V*m^ ^T\M>*o Jvtjin nJ^Atfs l 12* >^\)Sv yA^V 26 )fftP*j)i > r)« n J>2‘*/’J}/fjyj///t mj>vj n Hn> ?\ pa 'HHjjid '&n n* 71 7 nrry>3 *)\>o -vjj^r % t* \'-th) ^ ip n i □ nP OflJ »s/j /) apv^ 3 i a #/ / T^y; yu & i l *>3Nb <* \0 a pfhj)/* oxl hSte'J? )))r^7 vW^WJOJjiA'*** «A VI »!OV*7 , ./>'Z>l3)' , >*>ll!>l3> ^^W3>3)^H^B7^>V3)^i7\i> n T)N'7;JHh h0fc>*/U3.M (''* st 9hWiVbr<)*ti'rm>&M)»>ri\ \ t\Yj>*^ »^xi vr>e"/# >3 »*ymJyV yn mi3 »» *yr$&Mfry*M' l P$ /m-M M^orJAV^jy:? 7 7J)iterv *>)W r'trtznfiij)^ *->->k>sT\ 'XXX*- > >330 D'fc *>>AW UNIVERSITY MUSEUM. BABYL. SECTION VOL, III. PLATE, XXV. ? ? 2?42 5 5 > t,S « « :■ 9 j » O C? a £ n x- ' r * -ss i. 25 r JT «\ x o P * «* V"* > o, c: ^ ^ « ^ ^ ^ p o> 5"^ * r ^ 9 - £ ^ t rM? A ' i. s :> V r~r n f ■* ^ ^ 5- l r< no- ^ < Z rsJP *£ a 3 ' 5 {rr^I! r? r° 0 * ^ 1 ? vT £ ? t. z x £ JP Jf 4T q C 5 > * T, r £ ^-'p * *> £. 5rf -' § * u P- *> T r \ «5 < v> r n > > r 5 - r ^ * 5 n C y rO - r * * r P-f- r r < t In ^kiy f" ft & & * ~. ? *.? $r * r ., U £ 5 4- A r * £ r r h £ f, ** v jk < « 5 " 5 t ** £> J" ► p f ?£???- " ^ ^ fk n t- _£, $ r * P 5 r Jo. •*. - f 5 p •* *1 * S ? - ^ ^ «a £ ~ r ^ £ >i^?rS 4 X *> C ~T- f r A. / J-*? G- £; G V s- jn _. £-;»jr* T K *r r y ± '< C t. *■ tr. a 2 r ^ P h i 5, r r 1 - ^ « Vi r j c a r > £ < * 1 •+< 4 y iv- «<* r <- r \?r ^. i ^ < CP Q" ^ ^ 2c "£■-■■ X v r. ^ r- A &&& * *■ r - v-^ r - o- A Yr ^ CO OvS ^ £ K r~ i - $ f A * £ * 5 r- r>io " 5 0 ^ . e ,t0#^ >f» t, » r $J£ < i^S £~i: *+* -Or* S» **-*• r% *** r*n p A - r Z A ',■+ r «N •’ r- • r C -P p- ^ s pv JTC. n *r f- *. - c A c ^

A s» £ A JC V r a rv c. W3> w\r\if///m nP)3xj1 >oS J > 9 ^T» ^ V V V \? y?t* \>3 nw 6 ^vvy y T± T>^> 1 WW *>» 7 *’,&/'? 3 **5tM> > \>X3 » -N^ Vn»>^v> ^s&) M l y*t i >3) Ky^v^ > vd>^p hw/ /v^n r^\>^ y K^*3 f vyrvto^ |^XV3 10 /iv>w r^o w O\v^>3 4^^ vvi PTblrivy > t**+tA3Ho0o'v*n r\NY^3> Kai wW]\i n ^ -y*wr\>n /V ^ v>r d yy t>n^ o \y Tt“H 7 *r**> x-rr) x xw Vo H/ /rt) y) \>Yb\}^ M^tnvA ^3*A I^W KSTl T VT^yyS* 30 /< VJ) tyf///s/ f* •i hT))i ^ isQ s) a/ a >9 i*a)S)ni'i?Jv fh*>*J?j^s\gj'?jJ$'7ri>'Ztm^J24*3>f/t »J> n\l{)3J*n ***jTN' 9 fj \ o$ *') VA> J'rr t-?SHtt%%t \» j ///)U7/7^n)»;»j A-# ST'J /&^' v >VJ/yJj J7 A y> si* J/T /V 77 /y /V?/5/v/»^Ji'V'jJ , r>n>7 , f!A/7V7V^3> J7 / J At! J 7 57f A/, 7 H /;?//*? fifyrtP nw t> JAtito H/77 Ntn»j' 1 A/lhnjf\Xj/'ri: »-o y />b 7 jt / v ^ ' UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXVII. 3 ! **^5 < * ^ ^ ^ **\ 4*^ ^ ^ >A*§ H* f3T jsh?^.~s; kwi t ^iV^jgi ' s jv^^ 8^ 3 V ^>*X;*«Uar«*r >t\\SK“^ 5 «Aa^\ ©X Sj^- r< *4^ ^ ^ M-t ^C * >^ ^ ^ A3^^ij« >&cS# ***** /%#• K? wv ® b* 10 If *■% Af$j 5 a ^ A UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXVIII. 32 + £% v^V** 2 *'** * '*\ 3 v* vS4 V3-5 \jV J3 \A > % V^Vr\s^^ WA tirf \^p\rcc V4 7 ^t£5^ //*&3j &'^ ^ nts ^ ^J=a 8 '^S>y* V *>i ^ ^ <** * ^ t fM-^N ' ^ ^ A |9 ^ <*V3* ^ j*>50 « A* V* AV”^ %* *>'' ^ ^ ^ jsS 'WxgS % A A<^9 \V ^ AAjsiXCH^ *^V V UK FAj'V W * ?*• n*,H *34 # *S i j^Ys/s^ )*%* j^T J^S\«' flf rt\ A / > Nf ^ > H * ^ ^ **^*0^*\A> \ A> \ ' 9 ^ ^ 'V y |>3 aI^ ,jy$$ \ //^\ ^ *N 4K U" R ^ H A -«<>>£!& \ UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXIX. 33 3 ° * n ** vv> ' JL ^ JP ^S -(A7<‘!5k\f^V$A ^ W5^2Daas>©4 V'Ts g CQ *~»S "» C «R ~c£>^l J\$ H <„5* -(■*_% ^.3* jveJ)» .je*V®^\,®M^ w®c^> --<« $ • *c <&?' ‘Vm A.^.^«.y\\ jetAaAs^ * «A®@> >S®J^c« > ^“>C®>fffl >4$^ 3KfX 4£ ^LS*‘Vv£J5-?' f > 'f^ ""-c*^^* a 1&3^ »^J^JO ^b- >&s^ .A > UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXX. 34 4 Vs \V^«20 t* »>I '*■'*< H »^q ^ ^ 3 *»**✓ -JS H *43 K. ^ \*&> TNMJ3^ >A >^Y*><*y>AO^ 'vsj£j % _J’N xsA t*v4\*r 4; /4<5*Ki «^yK>« -y, «\-V^ y^ W ^ r*^^v4 A'Y 1 * V**rt ^ f J’-4#»^ >Oj V* ^^>^0 « /V# r*<^r at ^vJnS «v^» *3 ' ^ x >4 jsiVa J2-S^ pih *.33 \ f< : ^ < A^ * ^‘NJj,KT VT\ vJ V / '**'^ t >(-A_^J K i j'VN/ ^ >^XtXr-y «\5nI ^ >^U >4£^ •xNYS'at *V^^ 8 —4*\'^ ,, '^/7 H «f *® >CS \-^A>Wr4i -O^i W ^ ^ ‘=s s S 11 A* i 'U&As^^ .*^*3 >Vf.\^ k& x^'&rx^ An*!)^ 9 Kf \ *2i>\^*v Vj ^ m y r»^«j**A 4V*aAn^4M^ *a 13 *$V*A^ *jjj\j>\.\^ AMy H\3^ ^ ^„\ ^ N^ Af »»s> 4^3W ^^*v 14r UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXI. 35 ^ ’ Va* J?\ vi» aU V^Sx-AKjr.t 4 |iw^N ( >. ^ ^ ^ vw v* . r* < ><:k*4 * uo ^ p§ *3 ^vs/4 ^ <*4 *J3 yz ** g*t'"/////fo//"' * ' Vs*/ A’ H » ^Qt K? \ .v\\ »f< 3b W^f3 ^ tt NfW/ft' im/4V////Kk\. a, -Svfo e \-T ^ j* h n ^ *m/mm ///m//^- s. <^^sC>-Svjr \ y x ^ r \ ^o N»B^^«ssi -y*o * ^ ^J"v3 ■>*«-<% 55 -\ *3 . y$ \\ y S+±\) $N. ^ \ ^_>> ^5£> V *>V^ \ \ > 4 \ H'i^T ^3 ^ Y*UVO ** ^.-JkI ^ "\ *3 yA ^ k 3>\^ ^ * .fN (^<53 V« iVi » ^ -33 >*.^3 ^ *jl ^ ^ ^ ^ «5 * \ *^jSs \5 ®5s> -\\ * M *3 H V3j^ F3 %J8 ^ ^ • 3^ A ^ 'kW0/m'- ^ ^ \ ^ ^M'S^'sfs ^ h"4 ^ «4^3 ni *\ UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXII. 36 *%t*J 4 r? A^> TV wvVfW * •$KS%ts*S*ZA * 3a/J} OAl. Kj * P ‘aJ 'V* ^ • tySS b «V^'< b* ^ • xA't jvSf^ 4)^\jUP #0-7 & < p> *3^03 *y ' rA -<\ 1 k ^ s <£^ A/oW *Vi * ^jo *1 * ffjfes. w<^?*^-y 1 //O »£>><. fVci *A * •? ■*...U.'q?J rm +-‘*x* *-**• //\ • w Y •‘-'^t •_>->-«> >^' r ♦ ^A^(>Va AQ* &\ V}\< y* j* 3<*f " ’* *--Aaj jva *\ ~~v *i iv f 1 OK UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXIII. 37 7T \}f4 f0AXj JiS'rx * \A >1^ t' V“* < i "' r \iN" t ' 5 Cj - ^V'b W cr ^ xxc-JAi' 4 %Coi ix < *»\ »V *'i v '-* //b /*r <5» -\0 *** ArCjVx 4 ' ' V s *Vfcl A*-* --&AJ*£j3W' •'•* v. 7 v'-Sr- /vA-\ ' 8 V u ° A^*iVfc’K >tX‘ fAJ -& S\ X“«>^ M«fC^yo A** *\\v< /.<» "' V *■*• - '< ^G' 7^ ^3*^0 ^ ( f ^/i( >f/\i^- ^ u£ V-T^a N-^ **Wa ^ ^ -^'J*&A y^yv NVukabba-V* fytt3J^O< -at/5j *' « V ^&\fm , - r aa •'’ /'^ >* n>J*3\tt<*j Ji\\\ A/>Y^ Ay x ,V* 4 *V^ *y*A'*> *aph *A**>« ^ ft^rLhxSir *-^4 ay * v * f \ <1 f ^bN h\. \ ’ -^''-> >vo»\-->» * >x «*— Jr* • j: aN^\v33- 4 ) s -< UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXIV. 38 CkT> » a Lri.r| ^ d^t^raxx ^yo'a V>V 4 r\ vj^- v* Qjx o* or tCX ^o? 0> Vv^V •T\ < ^ Q AJ A^V^Oy. G>2~GJ>^, c\y^ > i lO.^y %>, ^ £Lr\A-^£»* tvS^sV^»n» oAJ O \ vu^ O M.a.q3 o »-V v^> J XJ »-*. c^Jiub^ *«aXU-J>X!L ^ pjry) » Jcr^LrV o*~k^ :? &J <3 -L» J 3 «JC. o ) &S\QZ2S' *f o U “K)' d ^ — ' , *• !(} * - • . ^ . «: ^Ovj A «NT>^*-^-;..-.^>y -sT^Ssi ; &s\ w * — wY>^ OJ3 '/V < c* 3 XC jjv^£> oj i£j*v •*. -■* ^^xfvK* &jis "^*>-1 il (v*- CU\\: s^yj i- ->j °'A ° 3 qa S Ci CvAO^,**Va p *v/^ ^> »^vjr\is &} vs^ ^ ^yS? 2 ">i^3 s \)o «^rvXr\ <^ o^\ \> ^ 4 _ ^ Ixs. cAJ» *4 ^jys ^ ^ ' /3 /..••: / _ . ‘ ... -■ 'Ji^cM," - .. : *A^ > o ° tv\|^ t. »jJ o \y orfa\G* >a^ > ajriiJ ^Xs3 < ^ ‘ J -^-A l -'\ < *-> v>~« - J*-» o *\ a ^tyv O v«'^ •>a*^\^, a ‘''^L* n ^‘ OV^r ' a> V ^ ~X ^qjj\\|» t <^y\ ^3 » EXTERIOR •> -9 O - - UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXV. 39 bist id! m. ^ xi //7 ^^7 O'' > '' W^.. ^f 8 <=> ^ V* a/o m"*'^** ff%4*2P oG> * >AAj\y' a '/^ <*i l"*t oA | y\^iSk &jss+i G.v ; iJb ^,^KoAO»sAi? qA c^i • ci *;>' Os^ os, o ^ 4^ p# dl“ ^bcal^ ck UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVI. 40 A-PjICCA 1 e 't W esLYr" w .3 i-> cL3HC >tU ^ ^ ^ V^>4 V>1 ' 0 ^ .^tw* 4sjv>-| l ?»iA -5\vr\ Op I > ' (J V i 0\3~^\^L. © i /> o / >|J V UtV-jJ v^ ^ ^ -•■-""" \*>| I W\ ^‘n} \ \ J?rt*^sjt\ aj*\ ov^.1 >3 cU O-J e\£h*\ <’*5*3»W ,„ > 5*£>X - UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVII. 40 CONTINUED o of \i5 \ \ a \ "Ai £V; IA* V ^i. 1 ) EXTERIOR f i»^v^ j3^v^s \AS\aZbj3\ ©^ <0 wi-sft o-"*^ ^^A'j£^^C>v» ; AnO v ^J* J Np\«iX\v'^ LiJ O i fT» o»L>\ o *\ ) • qjd^^a. ^aJjd r a \x^. «/v9 ^-9 V * a - < V^V^-'^xS^ />>-». . v^a. <& w>sJJi V^V*^A. j\ Qi j cm-xk^ v^-^-Joiori, X_"> — yai\ » A-Y?. v3> o^aJjn, ®*^ljv^j ^ O ca ^*4ViV'% ' iht£^J 'Vp' <»i*' J \*V5ar A |\Mii*3-j ’ ^ y T»>j ^ra>.2?. *■** .^J — ^Vt*^ oT'*-' a/ ^> v >^^3a>A3 UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVIII. 40 CONTINUED ,.22 \ aV aj 0*^4? ** q »^\ y r-" o 2^5 T» > v^\ 0> J Saca*\a/i oi^v j«r V 2 ^v« ^\0> 4 S^» | FRAGMENTS €XT\ s\ v O0 f V \^1J 7N - 3 3a 0* A a s o ^ I l ) \ 3 'XJ J3 sr) V G G G • n f ? * « "7 • s * GO LjU 4 V V k A 3 . UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XLI. ?lPk: '*- ■ **! f.Mi ^'td> s *yL*&&4l§ • ii + J A , INTERIOR OF INSCRIBED BOWL PHOTOGRAPHED FROM OPPOSITE POINTS.