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UNIVERSITY OF PENNSYEVANIA
Hei Wess UeM
PUBLICATIONS OF THE BABYLONIAN SECTION
VG) rae EE
OCT 2 1913 |
AN
Leon 96 041 seu?
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
113
TO
MY FATHER AND MOTHER
FIRST AND BEST OF TEACHERS
oe 2) ay) oad
oe
CONTENTS
PAGE
RCH AG ee ere ater ee Wed Tonle OE Ae i
PAPER GIAO KEEL TDD vy ete TR ot 13
I. SURVEY OF THE MATERIAL
Sel. PHE MATERIAL IN THE MUSEUM ...0..0.........-. 13
§ 2. THe MaTeriAL HiTHERTO PUBLISHED AND IN OTHER
eC RONSON: © ec, vO ele eho ee xo a lehe ees 16
§ 3. Some NotzEs ON THE Texts HITHERTO PUBLISHED.. 23
Il. SCRIPT AND LANGUAGE
SETS AVEC Oa B00 0 0) Ob 0 2 clare ee rr 26
Rees ee cy ANT Coe ORS. ly) elec de ka ale hoe 27
SRNL OR CH PALA ents wich Sh ey he we ass PP ae Oe
RU Oe ee ND ATO MRTG. Cos c.. sea es Bale cs be 37
Ill. THE MAGIC OF THE TEXTS
§ 8. Tue Praxis OF THE INSCRIBED BOWLS.......... 40
See METAR RORGIN DMs | oo sei. ccc s a Chee pany ee des 46
Sealey. “Pie. TGR BAS TNS See i ee 49
Se ENG AND UPTON 106 chile) oi a they Yio Wages in. ue 9s 51
§ 12. Tur Opsects or EXORCISM; THE DEMONS, ETC..... 67
S 13) PRopirioUs ANGELS, DEITIES, ETC............... 90
IV. HISTORICAL CONCLUSIONS
Se Oe TE Bag xO WLS cot canteen en eh et doe fen ce LIE «5 eae 102
§ 15. RELATIONS OF THE BowL-Maaic................ 106
(5)
CONTENTS.
TEXTS: PAGE
Nos. 1-42. TRANSLITERATION, TRANSLATION, NOTES.......--. 1
Nos? 1-30). RABBINIC®? 20X18. ee ee 117
Nosenl-37. (SYRIAG LES TS5 an. een aie
Nos 38-40: “SM ANDAIC TEXTS. 5a one 244
APPENDIX:
No. 41; -An INSCRIBED SKULD - 22... eee 256
No. 42. A Form oF THE LitirH LEGEND.... ..208
GLOSSARIES:
PREFATORY NOTBi<5 cite oe ee ee 267
A. PRREONAL UNAMES. Jose paw fr pete os le so ee 269
B. Personan Names AND EpirHers oF DeiTies, ANGELS,
DEMONS, BTG.5 3. deo Be use ee ne 3 274
Ci: -GrenmRAL’ GUOSSARY:. | .4%ie + va ee bas 281
GENERAL: INDEX... 2b... ee eee
PREFATORY NOTH TO THE PLACES. 2 eee 319
REGISTER. OFSITHE= BOWLS? 3.) 32 Fe 6 BPA
ea Fe. On ee eas i A RE ee Ne
DEX) he 6 soi ee Ao ee re
ALPHABETIC" TABLEB, 0.2% ¢.-be De ao ee eee
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
I 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 I have not been able to do much more than to
appropriate their results, except so far as to show the absolute
J. A. MONTGOMERY—ARAMAIC INCANTATION 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 non-literarytexts, 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. F'rom 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
t
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. Bt
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 5; but
I have departed from the usual custom of editing Mandaic texts
by representing the pronominal suffix in -h by M and have
used 7j for the radical 7 or 4, which two sounds fall together
in the dialect. In the Glossaries words containing this common
character are arranged according to its etymological distinction
as or Fj. 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.
Ie SURVEY (OR THE MATERIAL
§ 1. THE MATERIAL IN THE MUSEUM
Tu 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.’
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. 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, 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 house we found one, or more,
* Many such large specimens are in the British Museum and at Constantinople.
21 am indebted to Mr. D. Randall-MaclIver, late of the Museum, for the
characterization of the pottery.
®= See his Nippur, the Index to which, sub “Jewish incantation bowls” gives the
references.
13
14 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
Jewish incantation bowls.”* 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,’ 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.
Al, Geel t cla pe-104.
Pea aA
‘ ii, 183. On the following page the writer says that Arabic bowls along with
Jews and Syriac were found; but the Museum contains no Arabic specimens
Hilprecht, Explorations in Bible Lands, p. 447. |
ll, 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 noti
. otices some for .
PSBA, xiii, 595. ged bowls at Constantinople,
J. A. "“MONTGOMERY—-ARAMAIC INCANTATION TEXTS. Lb
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.”
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 I 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 tragments 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.
* 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 Marerta, HITHERTO PUBLISHED, AND IN OTHER COLLECTIONS’
The first publication of Mesopotamian incantation bowls appeared in
Layard’s notable volume, Discoveries im _ the Ruins of Nineveh and
Babylon. In describing his finds at Tell Amran, near Hillah, 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. In a later passage (p. 524) Layard records the discovery of a
similar bowl, along with many fragments, at Nippur,—the precursor of
the collection in Philadelphia.
Layard committed 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. 1, 3, 5, 6. 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
* Stiibe, Jiidisch-babylonische Zaubertexte, 1805, gives a good review of the
literature up to date, although requiring some corrections and additions. See also
Wohlstein, in ZA, viii (1893), 313 f.
2 X : f
London, 1853. There is a German translation by Zenker, the bowls appearing
there in Plate xx.
3 . . . .
Layard leaves it somewhat indefinite which bowls were treated by Ellis.
4 \ . , .
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 TEX’S. vg
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 Morgenlindischen Gesellschaft for 1855 b1x,.405)).°
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.’ This second English
venture at decipherment was no better than the first, its sole merit lying
in the fact that the French scholar J. Halévy 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 judéo-babylonien du British Muséum." Four of the bowls that
had been published were presented by the great Hebrew epigraphist
Chwolson in his monumental Corpus inscriptionum hebraicarum.. ‘The first
(Chwolson’s number, 18) is Ellis no. 1, the second (no. 19) is Ellis no. 2;
the third (no. 20) is the bowl published by Rodwell and Halévy; and the
* Uber die von Layard aufgefundenen chaldiischen Inschriften auf Topfge-
fassen. Ein Beitrag sur hebriischen Paléographie u. sz. Religionsgeschichte, with
Ellis’s facsimile. Levy again treated the same inscription under the title “Eipi-
graphische Beitrage zur Geschichte der Juden,”’ in the Jahrbuch f. d. Geschichte d.
Juden, ii (1861), 266, 294.
ln LT SBA, i (1873), 114.
“In Comptes rendus de Académie des Inscriptions et Belles-Lettres, saries iv,
vol. v (for 1877; Paris, 1878), 288. He re-edited his material in his Mélanges de
critique et d’histoire, 220.
* 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 Halévy. In his review of the Corpus in the Géttingische 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.
‘he 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 qudéo-
chaldéen de la Bibliothéque Nationale,’ along with a facsimile and com-
mentary. In 1885 he published a bowl at the Louvre in an article entitled
Une coupe d’incantation,” without facsimile. He then presented a large
series of bowls in the Proceedings of the Society of Biblical Archaeology,
for the years 1891 and 1892." 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
9912
judéo-babyloniens. 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; Halévy ; Chwolson, no. 20.
D, in PSBA, xii = Ellis, no. 5; Chwolson, no. ‘21.
° In Revue des études juives, iv (1882), 165.
* In Revue de lassyriologie et d’archéologie orientale, i (1886), 117.
™ In vol. xii, 292: Les coupes magiques et ’hydromancie daus l’antiquité orientale,
with introductory remarks, and, p. 206, 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.
% ii (1802), 136.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’S. el
F, in PSBA, xii; a bowl in the National Library at Paris, also in REJ,
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., 1 (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 Musée de Winterthur.
R, in PSBA, xiii; a bowl in the coin department of the Bibliothéque
Nationale.
Meanwhile there had appeared, in 188s, a study of a bowl ina
provincial French museum by H. Hyvernat (now professor in the
Catholic University, Washington) : Sur un vase judéo-babylonien du musée
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. “ Schwab also refers® 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. J. Wohlstein published,
under the title, Ueber einige aramdische Inschriften auf Thongefiéssen des
konighichen Museums zu Berlin, five bowls, with introduction to the general
subject and commentary.” And R. Stiibe published a Berlin bowl in his
“In Zeitschrift f. Keilschriftforschung, ii (1885), 113.
“ 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.
* Rev. d. Assyriologie, ii, 137.
* ZA, viii (1803), 313, and ix (1894), 11, In vol. viii appears no. 2422; in vol.
Ix, NOS. 2416, 2426, 2414, 2417.
20 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
Jiidisch-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. Stitbe 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.”
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 génics malfaisants en mandaite, appearing in 1892." 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 ot 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 Ephemeris, 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 Le monde orientale, Uppsala, 1907-8, and with
revision as a contribution to the Hilprecht Anniversary Volume” under
“ Halle, 1895.
BZA; AX, 208.
” In the Mémoires de la Société de Linguistique (Paris), viii, 193, and in separate
print.
*» Paris, 1808, 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.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. a1
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 :~ 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). Stiibe 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,” and Koldewey, Tempel 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
” Journal asiatique, X, vii, 8.
* 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.””
The provenance of this material is thus confined to a small region,
extending from Nippur and Bismaya on the south to Asshur on the north,
and lying on both sides of the Euphrates.
* The “Roman bowl from Bagdad” described by O. S. Tonks in the Am. Journal
of Archaeology, 1911, 310, on which he would find some magical syllables, has been
proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. A Pahlavi
bowl inscription reported by A. V. W. Jackson, JAOS, xxviti, 345, does not belong
to our category.
§ 3. SomE Notes on THE Texts Hirnerto PusLisHED
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
m and n, and most often none between yand ». The glossary will indicate
emendations of simple words, but here I present corrections necessary for
the construction.
Ellis 1 has been recovered, as remarked above, through a duplicate in
the Pennsylvania collection; see to No. 11. No facsimile is given for
Ellis 2.
In Ellis 3 the opening lines should read:* “>:nb) wD Y DMD TAM
(3) xmIDN NIN np 55... 990 42 MAND wo pads (2) pox xnvd
49 xnod) ofa)yq yen 72 mano yo pod pox Kwrx 9a 55 Dy Knap.
The discovery of the proper names, Mehpéréz’ son of Hindi
(see Glossary B), clears up these lines. NnIDN = NOOIND'N? but see
Glossary C under latter word. After the first word the scribe intended to
write ‘7; inadvertently he broke into the word with ‘5, and then leaving
the error uncorrected (as is the rule of these scribes) continued with the
first word.—Read in 1. 4, pnswo (?) for pawn; cf. xnnswo in
glossary.—In 1. 4 f. there is a parallelism to the opening lines of Schwab G:
Ellis 3 Schwab G
0 Mow (2) ND MD|N AD|AN owas MIN OD|N Mow ADpN AD|AN DAN
92555 pmyw maaan vd sppm oD xno xapan voip mapan az n>pA
‘sy Nant snd (2) wn NWN ‘Nant nny NDE Nmyy npr
ow. introduces a magical formula which can accomplish the bouleverse-
ment (n>pn) of all things and hence of evil arts. 1793 = 23:3, and must
* The numbers in the text represent the spiral lines.
* This reading is certain in 1. 8.
(23)
24 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
be the Assyrian kéwén (biblical jy> ), used in the general sense of planet.
"myy, Nmypw, 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
(xmw), 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 s, 1. 2, read xnva (for x2) and the following word possibly
mows yo, and translate—‘‘a house, whatever its name (1. e. whoever owns
it), let them read and depart from it (am spies ypys yipy5), 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 5 is exceptional.
For the bowl edited by Rodwell, Halévy, Chwolson and Schwab, I give
the following transliteration: snodysr apa xnordy papn pray pera pean b5
yxemas > prayt md say owset ma xoxo wh5t panpt ppt xnddyy
snown poss poe nadia ody ayy pot oy yo adxdsa padiot ma apdy éasmyndy
my pmnarp wom Sa yor pap yo pops. ppaor popy pany por 5s3n
yx on mos Sy adoxdsa (for mon ysl) aay Sma any pn.
So much is clear.—Then follows an apostrophe to a certain star, which
appears also in Schwab EF. With this parallel to our aid I read: Na3iD 4S
xmeaind win xpos tim: mox xaar mbyt: i. e. “Oh (or, woe), the star
on which rides salvation (healing),° the one which teaches arts to witches ;”
that is, some star potent in medicine and black arts, which may be invoked
for good or evil—vTowards the end is to be read: NOW N'DIDD 12 AYA
wed xan. “in the name of Bar Mesésia (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 mynmp wan, read ‘p wR.
* Perfect, followed by futuritive ppl.
* Not an Arabism, as Halévy suggests.
® Pael pass. ppl.
* A Syriac interjection; or do these characters belong to ‘sn? In the parallel,
Schwab E, we have 5 x»s1n.
" Cf. the Rabbinic 3.
* CE Mal. 4: (20.
ne a
J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’. 3)
A new collation might contribute much to the understanding of
Schwab F. In 1.1, sw (“strong one”) is an epithet of the “evil spirit.”
Read myawx at end of line.-—L. 2, read mpox snox oa5y, ‘oN being the
name of the demon, and occurring again below.—L. 3, read xnwns, “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 ‘n4n for
yo1n .—L,. 10, ‘nn for nn .—L. 11, 82 NNT FINI por DI Sy: “(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, ‘x mynow abp xoby = “wherefore have I heard a
voice? I have heard the voice of a man, MeSarsia,” etc.
schwab I, 1. 1, read xnapy p[apnay sons .—L. 5, pow Aw,
“sorcery I exorcise.”—L. 12, read 3) now own: “inscribed is the name
whereby heaven’ and earth are bound.’
The transliteration of Schwab M is almost untranslatable. As the first
word read xo, “I adjure,” which disposes of one of Schwab’s proofs
that these bowls were used in hydromancy.
In Berlin Museum no. 2416, 1. 4 (Stiitbe = + Wohlstein, 1. 5)° and
repeatedly below, pnnwos = “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 may, |. 6 (W. 8), see below,
to 2: 2, and for m*‘ans = “of Yahwe,” |. 15 (W. 22), see 13: 7 and 26: 4.—
xn dy, 1. 22 (W. 31) = “on ground of, in the name of the Mystery.”
In Wohlstein, no. 2422, 1. 16, xmyp is plural of the Targumic \yy,
“false deity;” the same plural is meant in xnyv, no. 2426, 1. 5.—In no.
eaten ior O37 read. *nar.! Chen’ snayops! —\ my, grandmother,’
and “ xnnbxw = “the great goddess.”
* 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.’
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.’
1 . . .
Our texts themselves, as the discussion will show, are frequently of non-
Jewish origin.
* “Babylonian” or the old-fashioned ‘“Chaldaic,” might be used, but each is
equally indefinite and the former would be most confusing.
(26)
§ 5. THe Raspinic Tex's
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." 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 1 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. 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
= insleayard, of. cit.) 510: so Layard himself for no. 1, p. §25.
ZDMG, ix, 474.
* See Hyvernat, p. 140, on Levy and Chwolson’s arguments.
(27)
ix)
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 3 and 4 eleven each, for » eight, for 5 |
and w 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 morluments, 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 3 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 y. A
phenomenon that presents some difficulty is the practical identification of }
and» and of mand 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 } 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.* The confusion throws doubts on
certain vocalizations,—e. g. is it NODw or NODDY 2—and it is of grammatical
* Zeits. f. Keilschriftforsch., ii, 206.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS, 29
moment in the verbal endings }) and}, where, because of the recession
of the stroke of the }, the vowel letters are not at all distinguished.
There is no_distinction between Mand fin the Nippur bowls, and the
same is true of the other published bowls, so far as I can observe. The n
includes 4. It is the same phenomenon that appears in the Mandaic, where
m 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.’
The final d-vowel is expressed by x, 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. nv55; and especially when the word contains an xX, e. g. TIN, MIDS.
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.” The phenomenon is unique in late
Fastern Aramaic.
The vowel letters } 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
XN is sparingly used as a vowel letter, preferably to indicate the feminine
plural, e. g. xnwwd5, yet indistinguishable xnvo5 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 nm is once used. Quite a peculiar script is
found in No. 30, and 5 has a unique form in No. 22.
®> In the elder type of nm, the left leg was attached to the upper bar, hetice the
confusion with m was easier. The Rabbis preferred this form; see Men. 20b.
The close assimilation of the two letters appears in the Assouan papyri of the fifth
century B. C.
CLA Oa) aOIl.. 272.
30 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
B. The Language
The grammatical phenomena in the bowls from Nippur can for the
most part be exemplified from the Babylonian Talmud, and like the latter
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 Sewd is frequently designated by ya
circumstance which throws light upon the minor vocalizations. I may
notice pax, nm, “their mother, house,” etc.; snap, pl., xndw;
with prefixes: “anp:2; xpos; padows, “their left hand;” and with 4,
xnoan, “and daughters ;” pandw5y, x5 (a punctuation appearing also
in Targum Onkelos, see to 3: 3).
In the consonants there is the yielding of the harder sounds, e. g.
NNDIIDN, TWIWIDDN, varying with ‘pox, ‘ys; indeed y has become
a very rare character. In general the gutturals are preserved, though 7 and
nm are no longer distinguished. In one bowl, No. 6, which has other
Mandaizing characteristics, are found NN = NNY, NPD, V YPB; 79°2, VY ay.
The same bowl offers poown, with the intrusion of a new vowel,
as 1s particularly characteristic of Mandaic.'
For the pronouns I may refer to the lists at end of Glossary C. For
their suffixal forms may be noted 32, 2: 4, and even 792, II: Q- (etcye
“his sons,” my = smby in duplicate texts (see to I1: Q), as common in
Mandaic, and appearing also in the Talmud. For the 2nd per. pl. fem.
‘3-15 used for }'3-(see to :7: 3).
The masculine plural is in ‘- and p- indifferently, even in close
association, x 8: 6 and the nouns in 13: 1 ending in 7 are probably
Mandaic forms of spelling, é.
As for the verb, along with » as dominant prefix in the impf., 2 takes
its place in Nos. 6, 13 (along with two cases in v) dQ; e255 020. A Natal
with Aramaic ending appears in 25: 2, \nqnD) , along with the ppl. pnp».
In 28: 1 appears a Syriac Ethpai‘al, jrney. The n of the reflexive is
rarely lost, yet e. g. }wonnen, ppnvn.
The rst pers. sing. appears as nbyp or mvp, for a verb of i-stem
we have mpsp. There is found a perfect plural, ;nanuex, as in Syriac.
‘ Noldeke, Mand. Gram., § 25.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. il
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 }- and
p-. In 6: g pwasnn 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 Pipe Thc 5.0,
is fem. singular or plural; in the duplicate text to No. 11, the plural is
evident.
For the few cases of the quiescence of » in verbal forms, see above.
In s“B roots we have, e. g., DNNN, ‘ONN. Unique is the final loss of the
5 of Six in the participal form sms, 6: 6. For forms of xin we have
"mn, %1°n (both in the same text), spelt elsewhere “nn, ‘nn. The masc.
plural of the participle appears as }\n, 9; cf. ynD, yor, from NNny, ND.
As to the prepositions there is the interchange of 5 and by, as in
Mandaic. Also observe the occurrence in the same line of mNTP and
WeONAP, 3 s/s
There is almost nothing peculiar in the syntax. I note the occurrence
of an old-Aramaic idiom in anda, “their house,” 1: 6; also the unique
idiom, if the text is correct,— -) oy, “and also,” 1: 3 (cf. Latin, simul ac).
* See Levias, Grammar of the Aramaic Idiom Contained in the Bab. Talmud,
§ 188.
§ 6. Tue 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.
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 1, and with the former in
not distinguishing 1. The Seyamé 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 1, and in 34:6 1
appears to have the two points one above and one below. The script
provides the pronominal fem. suffix m with an upper point, an ancient
distinction in literary Syriac.’ 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, 1, n, » agree with the types of the Estrangelo alphabet, and
2 and » approximate the latter; but evidently our novel alphabet has had
a history independent of Estrangelo.
* Chwolson thinks that the script of this bowl is of older type than that of the
Edessene MS. of 411 (CIH, col. 116).
* In 34:4 xvi, “Moses,” is written with a point over 8 —to represent the é
sound?
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J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’'S. 33
It reveals a family likeness with the types found in early Edessene
inscriptions’ (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 C/H; his tables
in Noldeke, Syrische Grammatik,; the atlas to Lidzbarski’s Handbuch 2.
nordsem. Epigraplik, and for the history of the cursive Edessene script,
the latter work, p. 193.
This relationship appears in 2 (n. b. the curving stroke of the head) ;
in 7 (the type in No. 36 is identical with the Palmyrene) ; in ) (with the
head at almost a right angle); in mn (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 8; in » reduced to a small stroke or coarse round mark on the
line; in 5 (with parallels in Euting’s table only in cursive Palmyrene, see
cols. 24-28); in %, which tends to a closed figure, and Db; in» (a small
half-oval figure, primitive in form, corresponding most closely to the
cursive Palmyrene);in p; in w (preserving the ancient type against the
Edessene development). ¥ is not found.
Of the remaining letters, 1 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; but here again the Palmyrene type
may be compared. The letter 3 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
* KE. g. Sachau, “Edessenische Inschriften,’ ZDMG, 1882, 142; n. b. no. 8.
* The nearest approach to this type appears in a similar character with a long
tail in the Syriac MS. from Turkestan published by Sachau in the Sitzungsberichte
of the Berlin Academy, 1905, 964.
54 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
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 V
Babylonia. It may have been a commercial script which spread from the
metropolis Palmyra.” 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. JI may refer here to the discussion
of the script by F. W. K. Miiller in the Sitzungsberichte 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. 30
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. xmvo5, plural; spina, etc.), plene writings are
also frequent, e. g. xoN5p, NON, NPM, nN, NOSN, NDND, etc. There also
occurs at times the confusion of mand n, characteristic in the square
Aramaic texts and in the Mandaic: 7 for nin pony 31: 5, q9n 38: 3, NAD
32: 4; andn for 7 in pAnnns and pannas 36: 5, Pann's 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 Seydmé in all plurals is to be noted: in the
pronoun »>n 31: 5, the plural of the verb e. g.jvnd 31: 6, the participle
rns 37: 8, etc.
B. [he 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 7 and n.
The 3rd sing. masc. or fem. suffix to a plural appears as_ 7; e. sae pale had ah
sons,” 33: 13 (with Seydmé), the same for “her sons” (with single point
over 7), mby (with Seyamé), 37: 8, etc. We have observed the same
phenomenon in the Rabbinic texts.
For other similar Mandaisms we may note: the equivalence of 5 and
by, 34: 10; the verbal form ndyo (from 55y), 34: 10 (see my comment) ;
the pronoun myby, 37: 8; xv. for xvpa, 34: 8, cf. xp for Nim; p2N for
pots, 37: 10; the construct ow, e. g. 34: 6. There are also some peculiar
36 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
forms, e. g.}OINN 34: 1, NNNDWN 34:2, NYMID 35: 4; and a few rare or
unknown words: xdyaxet (6480200), NaNDI, NIOIT. The numeral with the
suffix pan 34: 4, is not classical, but is found in Targumic, Palmyrene,
and Neo-Syriac. In 33: 10 nopand is Afel infinitive of pp.
§ 7. THe Manpaic Tex's
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.’
The 3 is a large letter dropping its shaft obliquely below the line and
recovering itself by an up-stroke at an acute angle. 3 is a zigzag figure,
or has an open, round flourish at the top. Following the traditions of the
early alphabet 7 and 4 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. + is ligated at the top with the preceding
letter. m has, in Nos. 39, 40, a long leg to the right. » 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 5 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 » projects itself obliquely in a straight line, and
the extended stroke at the top distinguishes the character from nm. 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. 5 has
a large head, but does not drop below the line. ¥ is not found in these
* Compare now the early Mandaic amulet published by Lidzbarski in the de
Vogiié Memorial Volume, p. 349, and the editor’s notes, p. 350. His facsimiles are
too indistinct to permit satisfactory comparison.
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5 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
as
WwW
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 po. The w 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 nF. |
The suffixal 1 (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 s; however, following
the general practice I have always indicated the suffix by mn. 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, 5, 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 Lidzbarski’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, Mand. Gram., 92, for regarding the
sign as a peculiar development of 1, not as a ligature of "7. But it must
be asked why such a special sign should have been used. It appears to be
a survival of the older Aramaic "1, 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 ‘; but this does not prove that 3 = 1, 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,’ 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. I may cite:
smn, sonsn; xvnoy, oy; Noy; nem; Nmonn, xmowa, where later &
was used in the first or second syllable or both; we actually find snm,
‘NT, ‘N74
B. The Language
We may note the following syntactical peculiarity: the apparent use
of the anticipatory pronominal suffix » without the following relative
particle 7, the suffix itself creating a kind of construct case-ending, the
regimen being in apposition to the suffix. E. g. 4o: 3: ‘2 amp np andon
“the word of B’s granddaughter.”
pawat xpd xd) poenmt (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. TJanhuma makes the second cup mean an ill-prepared brew which
is ground for divorce; see Levy, Hwb., iv, 15Ia.
* Denkschriften, xiii, 2, p. 66.
** Was there a duplicate buried in the house?
* Jastrow, Religion Babyloniens u. Assyriens, 1, 377, where the full translation
is given.
3 FE. 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. 1, 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 «arddeouoc 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.”
The bowl itself is called simply, xDD or xpi3, also occasionally Aynp
amulet = ¢viaxrf#piov, applied secondarily to a phylactery that is not sus-
pended or worn (7 yop).” For other terms applied to it as a magical
instrument, see § ITI.
The tradition of this species of bowl-magic has lasted down into Islam,
to fairly modern times. In his Monwmens arabes, persans et turcs, Paris,
1828, Reinaud has given (ii, 337 ff.) a careful description of several Arabic
magical bowls of brass and glass, contained at his day in private French
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.”
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
“ E. g. the Cypriote charms published by Miss L. Macdonald, PSBA, xiii, 159,
and the Hadrumetum tablet, discussed in No. 28.
* See Blau, Das altjiidische Zauberwesen, 87, and “Amulet” in Jewish Encyc.
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, spy.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 4D
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. Tue 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." A few points however may be noted.
Several of the Nippur texts’ contain magical formulas worked in the
name of Rabbi Joshua ben Perahia (Syriac, Rab Jesus bar P.), who is
none other than one of the early Zugoth or Pairs who handed down the
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;* 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.’ ‘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
* For the Babylonian G@sipu and masmasu, see Zimmern, Beitrige, 91; Thompson,
Semitic Magic, 21.
PINOS.°6) 70, 117, .9R 2838 3A)
* For the Talmudic doctors and others who practised “legitimate” magic, see
Blau, Das altjiidische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a
“cousin” of Joshua and there is reference to his “house,” i. e. school in 8: 11.
Compare the inherited magical powers of Choni the Circle-maker, Taan., 19b, 23.
* See the 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. Io
(ed. Helm), see Abt, “Die Apologie des Apuleius,” 244, in Dieterich and Wunsch,
Religionsgeschichtliche Versuche v. V orarbeiten, iv, 2.
(46)
a
y
————
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. AY
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 Hermes 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 |. 13, literally the ‘son of the oracle-giver.’ In some cases, e. g.
the latter two and instances in No. 109, 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’ 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 Maklw series, i, 1. 52 ff:’ “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 § ri 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
* Montgomery, JAOS, 1911, 272. For the identification with Moses cf. the
Hermetic phrase, éyé ceive Movojc, Wessely, xxxvi, 120, 1. 109 ff.; also see Dieterich,
Abraxas, 68,.and Reitzenstein, Poimandres, 279. For the Egyptian use, cf. the Harris
papyrus, “I am Amon,” Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. Or
the sorcerer may identify himself with some mighty demon; e. g. Gitt., 69a, “I am
Papi ohilaison of Sumka,’ cf, Blau, op. cit. 83. . Also cf. 27: 9° with 2: 6.
eeivicterich: imc.
™ Tallquist, p. 37. Cf. the commission of the Old Testament prophets, e. g. Jer.
i, and the adoption of soothsaying formulas; cf. Num. 24: 4 and Js. 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.” ‘The
obscure passage 1S: MIN JIPT NIN PIN 5% and xint xop. It may be
translated: “It is correct for it has been written for me (or Pp = Nypp?),
we recognize it here.” Cf. the attestations of the scribe in the Babylonian
magical texts, e. g. the Maklu series.
8 ZA ixs- 20:
§ 10. THE 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 (8asv> m2). 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." In the Rabbinic texts we find the Aramaic names
1 Shabb. 66b: 8x87 Now 13995 55: “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.” My texts contain one
evidently Greek name, N200DN, Astrobas, and a Christian name, NT4D na,
Martyrofilia; the former is paralleled in a text of Lidzbarski’s by MnNm»,
Timotheos, the latter by wd smaypd, ‘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... 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 clientéle 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 (x2p). 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.”
matriarchal condition of society rather than to the elder principle, pater incerius,
mater certa. Naming of the father probably occurs where the mother is unknown;
for instances see to IO: I.
* See Glossary B; also Pognon, B, p. 97.
* See Zunz. “Die Namen d. Juden,” in his Gesammelte Abhandlungen, ii.
* Reitzenstein, Poimandres, 204; such charms are frequent in the Graeco-Italian
exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. Vorarbeiten,
iii, no. 3. For amulets worn by cattle, see Blau, Das altjiidische Zauberwesen, 86.
§ 11. 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.” 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 mpayua, rpatic, ypeiaw; for the incantation
(iepic) Adyoc.” 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 12y, “work, serve” (late Hebrew Avy (cf. 14: 1), MYYD) is used of
the practice.“ 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 Nay (‘dbédd@), Stay
* Budge, Egyptian Magic, 26 f.
72 FE. g. in the Labartu texts, Myhrman, ZA, xvi, 141.
* For the first two words see indexes in Wessely’s two volumes in the Denk-
schriften; for ypeta , Dieterich Abraxas, pp. 136, 160. All three words occur close
together in Dieterich’s text p. 204 f. For teder# (Dieterich, p. 136) = the xnodwer
of our texts, see § 12.
* Cf. Latin, colo, cultus. This Hebrew-Aramaic root is more religious than
epesu, etc., with its idea of service. N. b. Arabic umrd, used of the cult at Mecca,
Wellhausen, Skizzen, iii, 165.
* A magical connotation of this root may exist in Js. 28: 2: mynD3 inmtsy “yd
way , where the divine operation is contrasted to the magic arts of the necromancers.
(51)
Or
ras)
UNIVERSITY MUSEUM. BABYLONIAN SECTION.
(‘ubbdda), Say, NTaym (ma‘bddd), occurring frequently in the bowls, and
in such expressions as N72y NIVAY (g: 2), and 1 WayT Kay.’
The spoken Word is represented by xnbp, pon, “words,” etc., also
technically by snp, once NPT 5p na 16: 10, = the Greek érixinow (also
Kijowe ) used both in magic arts and also in the Christian liturgy (in
baptism, eucharist, exorcisms),’ 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 sna‘n> and by the
unique word dastabira,’ and also a NM, “mystery,” 3: I.°
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.’ The
exorcist gives himself none of the technical names, e. g. from the roots
Awa, AWN; he speaks of his Nay, but NIyO is avoided. His adjuration
is a wn, the Babylonian mamitu, “ban,’ and he employs the correspond-
ing verb N31); a more frequent equivalent is yaw, Afel. Once he uses
the root AWN: NOT NWND NIDWN, 2: 3. But his favorite terminology for
his own practice is derived from 1D, “bind,” exactly equivalent to the
Greek xaradeiv, Latin defigere; the charm is an S1D°8, nNvD'N. Also the
synonymous roots are used less frequently: WS, 1OP, 1D*, ID, IY, 75H, 74N.
The last root is used of magical practices in this sense in the Old Testa-
ment,” where also the obscure mnbd3, Eze. 13: 18, is probably from a
Babylonian root of like import.” In the Babylonian the “binding” power
of magic is as prominent as in the western magic; I cite such passages as
° For ys3y% and the Syriac use see Noldeke, Z. f. d. Keils.-forsch., iii, 206, and
Frankel, ZA, ix, 308. A frequent attributive is pn.
° After summing up the various terms used for exorcism Heitmiller concludes,
in his “Jm Namen Jesu,’ p. 212: “Der Ausdruck kat’ éoyfv ist érexadciodar Td dbvoma.
Our word xn5p is the liturgical equivalent in the Syriac for epiklesis.
" See 32: 4, and Kent’s discussion in JAOS, 1911, 350.
* The original use of this word (= Tedet# ) appears in its designation of black
arts; see § 12.
* Cf. the modern fine distinctions between magic, sorcery, witchcraft, etc.
* See Davies, Magic Divination and Demonology, 55, as against W. R. Smith’s
view in Journ. of Philology, xiv, 123.
“ Friedr. Delitzsch, in Baer and Delitzsch’ text, p. xiii.
J. 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 bya, Pa., “annul,” 111, “prohibit,” o7n, “be in taboo,” now
“lay under ban,”” frequently appear. Also onn, 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.).* Our
magicians will work only white magic, and their whole effort is for the
NMDX,” salus of their clients.* The great magician Joshua b. Perahia is
an N27 NDS, “great healer,” 17: 12 = 34: 2. In this prophylactic nature
of the magic, our texts differ favorably from the western «arddeowo. and
defixiones. ‘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.° 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.”
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.* Most of the
% Sttitbe explains the equivalent mY in his text as denominative from “5 w
the horn of excommunication.
* For sealing as equivalent to placing the magical name on the object, see Heit-
muller, op. cit, 143, 249, etc.
* The charm itself is called an sxmion.—Cf. the New Testament célev. cwrnpia
is used in the papyri, e. g. Wessely, xlii, 31, 1. 341.
* This includes their defence, xniwM, and supernatural arming xn (cf. “the
panoply of God,” Eph. 6: 13), and involves the breaking of counter charms and
wiles of the devils: "py, Now, JBN, TID, 5u3, WWD, WWE, etc.; 3DwN, “lay a spirit”; wD, etc.
In the Talmud \wp is the technical opposite to 10x; Blau, op. cit., 157.
7 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, Ew. 20: 25, and for the primitive aversion to iron, see
Elworthy, The Evil Eye, 220 ff.
* 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. Sy,
“DN , etc., to use the words of the incantation.” 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.”
In one specimen, No. 15, the figure is the design of the serpent with
its tail in its mouth. ‘his is surely of Egyptian origin, doubtless through a
Hellenistic medium. Such a figure is described in the “Book of Apep,” of
Ptolemaic compilation,” 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.” Wessely
gives a facsimile of such a magical design :“ a square within a square, the
former being divided into three compartments; I suppose after the plan of
a double-walled and many-chambered castle, indicating the protective char-
acter of the charm.
In one case, no. 8835, a cross-shaped figure may represent a dagger,
and so indicate one of the magical forms of defixio or fastening down of
the evil spirits.”
* 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.
* See the description in Myhrman, p. 148; also the seven evil Utukki, Thompson,
Devils, tablet 16, and ii, p. 149. |
* Budge, op. cit., 79, 83.
* Wessely, xiii, 39 f., 690. 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.
“ For similar sympathetic magic in old Babylonia, see Jastrow, op. cit., i, 303.
* Ibid. 64.
* Pauly-Wissowa, Real-Encyc., ‘“Defixio,” col. 2373; Thompson, Sem. Magic,
17. 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.”
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 I was
27
an auspicious day for expelling demons;" 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.” In old
Babylonia certain days were propitious for exorcism, and they are listed,
as personified, in a Surpu text, among them the 7th, 15th, roth, 20th, 25th,
30th, of the month.” 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.” The same tse
of seasons appears in the Hellenistic papyri, those continuators of
Egyptian magic. Among the numerous passages I note the following :
~ ~ , ~ ~ ” > e ~ e , , ‘
éviavrove && évavtav, wpvac && unvOv, juépac && yuepov, Gpac & apdv, opkilw Tavtag Tove
® Thompson, Devils, p. xlix, and instances pp. 23, III, 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.
7 Wohlstein, p. 399, with references.
See Carl Schmidt, Aberglaube des Mittelalters, 1884, 205 ff. (on Die Tage-
wahleret).
2 Zimmern, tablet viii, 24 ff. Cf. the exorcism of a demon at full moon, in
Lucian, Philopseudes, 16.
*® Budge, op. cit., 224 ff.; Gods of the Egyptians, ii, c. xix, for lists of the deities
of times and seasons. The earliest appearance of this system among the Jews is
the angelic calendar system in Enoch, 82.
56 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
daiwovac ‘This is exactly the equivalent of the passage cited above, 6: 5: Ndr
ean ost ow pada sta ane ome nado pom smo oy pad pn
sy pada, and there can be no reasonable doubt that we have here the
reminiscence of the Hellenistic formula. So again in the papyri: é 79
ohuepov nuépa, év th apts ope.” At least the later magical calendar is connected
with astrology; one Greek exorcism adjures “by the God who has the
9933
power of the hour. 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.” ‘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.” ‘This may be specifically the Jewish deity, e. g. No. 14,
* Wessely, xxxvi, 53, 1. 341 ff. My colleague Professor Heffern sagaciously
notes the illumination thus cast upon the difficult reference in Rev. 9: 15 to the
angels appointed for an hour, day, month, year; the werse 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
Anctent East, 251, 255).
* 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. Surpu-series, iv, 1. 65.
* Wiinsch, Antike Fluchtafeln, no. 3, 1. 20.
“ The conscious manipulation of words, phrases, pronunciations to extract their
magical sense, appears in 9: 5 = 32: 6.
% Even as in earlier times the images of the gods were used; e. g. Fossey, La
magie assyrienne, 315.—The magical value of the use of the name in religious rites
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 57
“in thy name YHwWH”; 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” or deities
along with the appeal to some one Name;” 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,” |. 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.” 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.” 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 Afpafac — 365 becomes D0°3728 (and other forms)
without reminiscence of the numerical value of the letters.” 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-
spondenzblatt d. deutsch. Gesellschaft f. Anthropologie, Ethnologie u. Urgeschichte,
xxvii (1896), 109-127; F. Giesebrecht, Die alttestamentliche Schatzung des Gottes-
namens u, ihre religionsgeschichtliche Grundlage, Konigsberg, 1901; W. Heitmiuller,
‘In Namen Jesu, Gottingen, 1903 (especially Part IT). Cf. also, on the use of the
name, Jacob, “Im Namen Gottes,;’ Vierteljahrsschrift f. Bibelkunde, 1 (1903), Heft
1 seq. (which I have not seen in full); J. Boehmer, Das biblische ‘Im Namen,
Giessen, 1808. (on the philological origins of the baptism formula); and an essay
by W. Brandt, ““Ovowa en de doopsformule in het nieuwe testament,” Theol. Tijd-
schrift, 1801.
® For the adjuration of angels in Judaism, see Heitmiiller, op. cit., 176 ff.
sree S13)
® According to Budge, Egyptian Magic, 180, originally the name of a form of
the sungod; according to Wiedemann, Magie u. Zauberei (D. Alte Orient, Vite Ay eo.
23, the Egyptians from of old worshipped as god “the Magical Formula.”
® 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. of. cit. 29.
See Pognon, Inscr. mand., 107. In 34: 19 he is “mighty lord.”
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." 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: Afpaav, Iaxov, Iopaau.” 'These are
specimens of eclectic magic with pagan and Jewish elements, overlaid
with Christian.” 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.“ 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” and also in the
Egyptian” this practice was established. For Hellenic magic may be cited
the many names of Hekate, the 4dyo éxarixoe.” In this accumulation
** Wessely, xxxvi, 75, 1. 1227. Cf. the list of invocations in a “Christian” amulet:
Adonai, Thodonael (= Toth + Adonael), Sabaoth, Emanuel, the holy angels, etc.
(Reitzenstein, Poimandres, 203).
2
” For the text and literature see to No. 28.
*“ 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.
“ 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 Diniir of God: Weber, Jiid.
Theologie, 166, Eisenmenger, Entdecktes 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, 1806.
* Jastrow, Religion Babyloniens u. Assyriens, i, 201.
* Budge, op. cit., 171.
“ Wiinsch, Ant. Fluchtafeln, 6.
\\
Ay
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. 11, 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 Hekate
and the “Hekatian names” are showered upon her. For the demoniac
names I refer to § 12.
The use of so-called kabbalistic names—letters,* 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,” but is common
in the sorcery of ancient Egypt” and in its lineal descendant the Hellenistic
magic,” 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-
“© For the mysticism connected with letters see Dieterich’s interesting discussion,
Rhein. Mus., lvi, 77, “ABC—Denkmialer.”
* A case in Myhrman, ZA, xvi, 188 (cf. Jastrow, i, 339), for the text of which
see 15: 4.
TaBudge. 0p: ci, C. 5; ¢. Sp. 172.
See Heitmiiller, op. cit. 197 ff.; Abt, Apuleius, 152. For the Ephesia grammata,
see Kuhnert, in Pauly-Wissowa, s. 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).
Blau, op. cit., 61 f.; Grimbaum, ZDMG, xxxi, 269 f.
60 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
ble term. Much of the later nonsense was the survival of phrases of the
lost tongue in which the charms had their rise.“ Such a part may have
been played by Sumerian phrases in later Babylonia, and the great western
sorcerer Apuleius recognizes the origins of his magical lingo as magica
nomina Aegyptio vel Babyloniaco ritu,” and the Hellenistic sorcerer is
said to aiyurridlerv.
Some of the phrases are still intelligible, such as win, “quick” (off with
you), with abundant paralleis in the Babylonian and the Greek magic (the
also brief imperatives, as y%, MM, or 1, from ypyt, etc.,
55
repeated rayi ),
“fly away.” But the great majority of the forms are unintelligible. It is
to be observed that raucous sounds, e. g. Pp (kas) and especially sibilants
are very frequent; in Pognon’s texts & (sh) is often inserted between
words.” May we compare the hissing implied by the ancient Hebrew
sorcery terms, wnd and wn)?
Many such syllables or letters are surrogates for the divine name 737°,
which especially lent itself to this treatment.” So we find the changes rung
on this word: 7, Ay, 34, AymN, etc. Or abbreviations are used like
the repeated x, = omds 5x cN:® in 20: 2 it is extravagantly repeated six
times, in 31: 8 eight times. In 19°nN’, 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. YpYD (Stitbe, 1. 66) = mm. 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
* 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.
* Abt, Apuleius, 152.
Dimeerto 14 24.
“ In our texts cf. 1: 13, 3: §01A 592; eos 0 sudG,
i 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.
‘ Cf. the introduction to Schwab’s Dictionnaire d’angélologie; 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, 23793!93, 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 Iafe, ete,
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 61
principle of (mathematical) gematria may be supposed,” of old standing
in Judaism,” but also found in the theosophy and current use of the
Greeks.” 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. Both assonance and rhyme are found in the western magic; e. g.
adam alam betur alam botum,” and
optw BavBo vonpe KodnpEe
Ovonpe ovpe ovpoe mavKiotn SOwdexaKiorn.®
Rhyme appears in the lines:
TOUTO ypade : eic® OvpiAA,
Miyagr TaBpiy2, Ovpind,
Micayh, Ippanr, lotpanr,6
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.
Syochwap. ls a case in No. 42.
® Found by ancient tradition in Eliezer = 318; cf. Gen. 15: 2 and 14: 14.
* Deissmann, Light from the Ancient East, 275; Wiinsch, op. cit., 23.
*° The Talmudic shabriri briri riri ri is different in character; the gradual
peeling off of the word finally destroys the demon.
® See Wessely, xlii, 13, from Marcellus, xxviii, 72.
pa casely xls, 45.. 1,747, == I. 064:
® This identification of the angels recalls the assimilation of the gods in the
famous Babylonian passage; “Ninib the Marduk of strength, Nergal the Marduk of
battles,’ and similar astrological identifications; see A. Jeremias, Monotheistische
Stromungen, 20.
*® 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, 35: 5.
62 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.” These are “the ancient
runes,’ N'DIP NYY, of 32: 9.
Early house amulets have been found in Assyria inscribed with
quotations from the legend of Ura the pest-god ;” and there are other traces
of the use of epic myth in the Babylonian magic.” 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." In the Greek magic we have
the prophylactic and divinatory use of the Homeric verses.” 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)” 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, “YuHwu rebuke thee, Satan,” in Zech. 3: 2. A few of the bowls
published by Schwab, G ‘(exterior),“ H, K, O, are mostly or largely
Std SOR tend,
68 , , . . . °
For ‘w, cf. érwdai, carmina, incantamenta, etc. of occidental magic. Cf. the
use of the same root in Arabic; ‘win Ju. 5: 12 has this sense. ,
* King, ZA, xi, 50; Fossey, op. cit., 105; Jastrow, 6p. cit. i, 285; Thompson, Sem.
Magic, 83.
® Jastrow, op. cit., i, 363.
™ Budge, of. cit. 125, 137, and p. 141 for remarks on this magic.
72 . . . . . oe
. See Heim, “Incantamenta magica graeca latina,” in Fleckeisen’s Jahrbiicher,
as in n. 66 and Wessely, xlii, 2 ff.
; ® 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.
" PSBA, xii, 327.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 63
composed of scripture verses.” We find in them the Aaronic blessing,
Num. 6: 24 ff., Is. 44: 25, Cant. 3: 7; K contains the whole of Ps. 121,
eee a BLOC Onl Is. 7 liek sri wtyet7 8) 224-7. Osis an amalgamot 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.” 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,’” at the end of the inscription. No. 26 opens with the first
words of the Shema, followed by Num. 9: 23 and Zech. 3: 2. Num. 9: 23
is of value as containing the root 1»w, 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,* Halleluia. These are also
used in Talmudic charms, e. g. Yoma 84a: “kanti, kanti, kaloros, Yah, Yah,
YuwuH, Sabaoth, Amen, Amen, Selah.” The magical Halleluia recalls the
probable use of Hallel-like forms in incantations.” These Jewish terms
are not found in the Mandaic texts, in which the sectarian doxology, “Life
is victorious” replaces them. In the Greek papyri a7 and aiedowa are
frequent,” and we have a case of syncretism such as this: ¢o8y7Sévra 70 apr Kai
TO dAAedovia Kai TO evayyéov.®}
But this use of scripture is not such as we should expect to find from
any Jew even moderately versed in the Old Testament. The spelling is
® For biblical verses of prophylactic power approved by the Talmud, see Blau,
op. cit., 70 f., 93 f., and his article “Amulets,” in Jewish Encyc.; also Kayser, “Gebrauch
von Psalmen zu Zauberei,’? ZDMG, xlii, 456, presenting a Syriac MS. containing
the Psalm verses useful in magic and divination. For the use of Psalms (especially
Ps. 91) in the late Italian magic, see Pradel, Griechische u. stiditalienische Gebete, 69.
7 On this practice in Jewish magic, called yx, see Blau, of. cit., 85; the practice
reversed the hostile charm. With the attempt at disguising the plain meaning, cf.
the intentional confusion of lines in a Greek defixio, published in Wunsch, Antike
Fluchtafeln, no. 4.
7 A formula recommended in the Talmud, Berak. 5a.
8 This magical use of Selah is not, I think, noticed in the several modern studies
of the word. It appears also as Sata on an Abraxas gem, Dict. d’archéologie
chrétienne, i, 144.
rete. Olail,..op,. ct 294 1.
*® KE. g., both together, Wessely, xlii, 28, 1. 279.
oi DROOmL «ST
64 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
not Massoretic, the quotations are not exact.” ‘There are but two references
to the supreme history of the Exodus, 14: 2, 34: 4, and the latter is
confused. In the Greek papyri there is far more citation of the sacred
history; cf. the “Jewish” text of the Great Magical Papyrus at Paris, pub-
lished most recently by Deissmann.” ‘This contains a brief summary of
God’s great acts for Israel, although the crossing of the Jordan precedes
the passage of the Red Sea.“ The “Judaism” of our bowls is often less
than that of thé papyri.”
There are several references to ancient myth and apocrypha, especially
in the citation of great spells. So 2: 4, “the spell of the sea and the spell
of the monster Leviathan”; 1. 6, “the curse, etc., which fell on Mt. Hermon,
Leviathan, Sodom, Gomorra”; 4: 4, “the seal with which were charmed
the Seven Stars and the Seven Signs”; 10: 3, 5, “the seal with which the
First Adam sealed his son Seth,” or “with which Noah sealed the ark” ;”
also see 34: 4 f.
All sacred and legendary history is a series of spells, just as the
Babylonian epic literature is magically used, Ea or Marduk appearing as
the high priest of exorcism. So also in Egypt the epic of the gods gives
assurance of present magical help. “My two hands lie upon this child, the
two hands of Isis lie upon him, even as Isis laid her two hands upon her
son Horus.” “O Isis, save me .... even as thou didst save thy son
9987
Horus.’™ And so in the Greek papyri the adjuration is often by the won-
derful works of the God of Israel, which are regarded as spells; see the
great Magical Papyrus.
* T cannot agree with Blau, p. 110, that this paraphrasing and variation in
scriptural quotation was intentional; magic which perpetuated the pronunciation of
the Great Name would not have hesitated at using the exact words of scripture.
The quotations have often come through eclectic mediums.
8 Light from the Ancient East, 250 ff.
* Cf. the Talmudic charm against the toothache, Sabb. 67a, in which portions
of the pericope of the Bush were recited; Blau, op. cit., 60.
* “Man kann den Aberglauben der Kaiserzeit nicht in die verschiedenen
Kategorieen heidnisch jiidisch und christlich einteilen...... Der Aberglaube ist
seiner Natur nach synkretistisch”; Deissmann, Bibelstudien, 25.
* Cf. “the seal which Solomon laid on the tongue of Jeremia,” in the great
Magical Papyrus, 1. 3030, Deissmann, Light, p. 257; which has its parallel in the charm
with which Enoch’s brothers charmed him, 3: 4.
* Wiedemann, Magie u. Zauberei bei den alten Aegyptern, 1905, 22, 26.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 65
In this connection may be noted a few passages which appear to be
derived from apocryphal or kabbalistic literature, fragments snatched to
decorate the lean skeleton of incantation. E. g. 8: 13: “holy angels, hosts
of light in the spheres, the chariots of El-Panim before Him standing, the
beasts worshipping in the fire of His throne and in the water, the cohorts
of I-am-that-I-am”; 14: 3: “I adjure you by Him who lodged His Shekina
in the temple of light and hail”; or the poetic description of the angels in
12: 7: “They are filled with glory who endure and keep pure since the
days of eternity, and their feet are not seen in the dances by the world,
and they sit and stand in their place, blowing like the blast, lightening like
the lightning.”—beneficent Annunaki! These passages, reminiscent both
of the Apocalypse and the later kabbalistic literature, are recited with
magical intent.” An important part of magic was the epic of the god
and the praise of his glory; compare the insertion of the Hermetic Kooporoca
in the Leyden magical papyrus,” and the epic of the attack of the rebel
spirits against the gods in the 16th tablet of the Utwkku series. ‘The story
of the god’s power or the praise of his glory were “words of power” against
the fiends.”
There is a dreary monotony in these texts, yet much variation of
details. After possibly an invocation, comes the name of the client and
family, and then the categories of detested demons and ills. ‘Then follow
the various Names in which the spells are invoked. Noticeable is the
frequent repetition of the same form, even three or more times (e. g. No.
3). This insipid use has its parallel in the xarddeouo; cf. the examples in
Wunsch. of. cit., nos. 3, 4, 5, where with slight changes the exorcism is
repeated at least three times. Multiplication increased the efficiency of
the charm; it is the arrodoyia of the Gentiles (Mt. 6: 7). But the relig-
* Cf. the amulet in Reitzenstein, Poimandres, 204, where the ranks of the
celestial hierarchy are enumerated as standing by the great and lofty Deity.
*° Dieterich, Abraxas, 182. Herodotus notices the use of a theogony or divine
history in the incantation of a magus (i, 132) ; see in general Conybeare, JOR ix, 93 f.
*° Cf. Fossey, of. cit., 96; and for the western magic, Wiinsch, op. cit., 13.
Scriptural and legendary narratives are found in the Syriac charms published by
Gollancz, Actes du 11éme Congrés International des Orientalistes, 1887, sect. iv, 77.
Cf. also the similar Syriac charms published by W. H. Hazard in JAOS, xv (1893),
284 ff.
66 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
ious imaginativeness and poetic invention of the ancient Babylonian and
Egyptian magic has disappeared. The spell, the iepic 2éyoc has suffered
‘ts reductio ad absurdum, personality human and divine is thrown out of
doors.
§ 12. THE Onjyects oF Exorcism; THE Demons, Erc.
The magic of the bowls is of too late an age to require here a
dissertation on the rise and spread of the belief in evil spirits. Our sorcery
is fin de siecle. When the old-world religions began to decay, and the
gods that once were near to men disappeared in the political convulsions
which marked the passing of ancient tribe or city and the domination of
a world-empire, or suffered under the strokes of philosophy and skepticism,
the spirits of ill were not banished, and the superstition that feeds on the
fears of men, came to occupy the center of the stage of the spiritual drama.
Nor did the rise of the great spiritual religions counteract the tremendous
development of the superstition concerning the powers of evil, for they
did not deny them, but recognized their existence, often regarded themselves
in the negative light of prophylactics and antidotes against the great out-
standing fact of evil agencies. ‘The Persian faith was boldly dualistic and
magical in its rites for overcoming the powers of ill. Jewish monotheisin
was too tense, and the cardinal doctrine of the one God was saved by that
unfortunate, though possibly necessary, salvage from antique polytheism,
in the shape of angels and devils who were nearer and more real to man
than distant Deity... The Christian Church followed the tuition of her
mother and her pagan converts brought along with them the superstitions
of the Graeco-Roman world; the doctrine of the Incarnation seemed to
entail the foil of embodied demons, and diabolology entered into the formal
Christian theology to an extent unknown in official Judaism.
* Cr. Bousset, Die Religion des Judentums im neutestamentlichen Zeitalter, 313
Peet 20 vit,
* For the diabolology of the Hellenistic world, see the works of Heitmiiller,
Reitzenstein, Abt, Tambornino, cited in the previous section; also in general P.
Wendland, Die hellenistischromische Kultur in ihren Beziehungen zu Judentum u.
Christentum, 1907; for Jewish and Christian demonology, see n. 35 for literature.
(67)
68 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
Our magic is a degenerate survival of the religious and magical develop-
ments of ancient Egypt and Babylonia, of the Hellenistic world, of Judaism,
and in the study of its demonology, we are dealing with a mass of time-worn
and banal demons, which do not promise much for fresh investigation.
Nevertheless the analysis of the different kinds of demons may produce
here and there a note of interest.
I have noticed above the magical efficacy ascribed to naming the names
of deities and demons (§ 11).° Personal names for demons, it is true,
are not very common; they are generally epithets or generic terms, e. g.
“the Killer, the Demon, the Satan,” etc. One class of: demons however
seems always to have enjoyed the privilege of a long list of names which
it was the sorcerers duty to know and to conjure. This is the female
demon represented in the old Babylonian texts by the Labartu, in the
Jewish by the Lilith, in the Greek by the Gello or Baskania. Our text
No. 42 is an exorcism of the evil Lilith and its virtue consists in the
knowledge it gives of her many names; I refer to that text for comparative
details. Likewise the Labartu has her six (seven?) names, which are to
be carefully pronounced.” We may also compare the accumulation of
epithets attached-to déemions in 2::2°f., 8: 2) 2q-0793, etc, and recalies slike
process in the names of Satan in Rev. 9: 11, 12: 9, while Egyptian magic
similarly amassed the names of the demon Apep.’ Also for further identi-
fication of the demons the names of their parents, or even granddams are
given, for every specification enhances the power of the name. Also the
personal description is efficacious, for this indicates that the sorcerer knows
exactly whom he is exorcising. Such magical descriptions sometimes rise
to almost epic tones, as in the delineation of the Seven Spirits in the
Babylonian Utukki-series.. A reminiscence of these hair-raising pictures
appears in the Mandaic bowls published by Pognon and Lidzbarski, in which
* Cf. also Origen, C. Celsum, i, 24 f., v, 45 f., and the summary of his argument
given by Conybeare, JOR, ix, 65 f.
* See the opening of the Labartu texts as published by Myhrman, ZA, xvi, 154;
cf. a similar text on an amulet published by Weissbach, Bab. Miscellen, 44.
* Budge, Egyptian Magic, 171.
* See below under (1)b.
“Thompson, Devils and Evil Spirits of Babylonia, i, 51.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 69
the hurtling, scolding, fighting of the Ljilith-witches is depicted in un-
canny terms. But in general our texts do not extend much beyond the
mere registration of categories; this decadent sorcery made up for the lack
of poetical imagination by a mathematical tabulation. Superstition in order
to be comprehensive encyclopaedically accumulated all the terms of evil; not
only the inherited demoniac categories, but all which new races and faiths
had to offer were gladly accepted. Hence in our texts the naming of the
devils and ills results in the registration of an indefinite number of species.
An analysis of our general category may start from a threefold division,
namely: (1) evil spirits, in the strict sense of the term, as personal beings ;
(2) evil agencies, especially the species of black magic, which have been
potentized into almost personal existence; (3) natural evils, especially
physical maladies, but also such mental and moral affections as loss, shame,
etc.—which are regarded as instigated by demons, or as themselves evils
with personality, although often the demoniac element is vague.
This is the order we find generally in our present texts. And it is an-
tique. It appears in the Babylonian, e. g. in a text where the several evil
spirits are named (Utukki, etc.), then “the enchantments, sorceries, witch-
8
crafts,” then “sickness.”* All the three categories do not so often appear in
the Babylonian magic, more frequently those under (2) and (3) are paired,
but here again we find the same order—the bans (mamitu) and then the
various human ills.” This order appears also on the whole in the Byzantine
charms published by Vassiliev :° 1a axaSapra rvetpara, % BacKavia 7) dapuakeia 7
poBeptomoc i dpixy i) mupetoc ériBovdov } ovvavTnua Tovnpov i) voonpov } Kwddv 7 TvoAOV,—
and so on with a list of diseases. Compare a papyrus list, in which are
all celestial and terrestial spirits, sins, dreams, bans, witchcraft.”
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-
* Fossey, La magie assyrienne, 161.
° FE. g. Surpu-series, v, 1. 55 ff., Zimmern, Beitrige z. Kenniniss d. babylon.
Religion, 23.
* Anecdota graeco-byzantina, i, 332.
“ 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.
(1)
(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 ondxn 192 (Job, 1), as capable of
disobedience and subject to divine wrath (Gen. 6: 1 ff., Ps. 82), as the
planetary spirits (Dt. 32: 8 [Greek], Js. 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 ( daoviog,) 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 (syndy )” and temple-spirits
and shrine-spirits and idol-spirits and goddesses (NnNTINDy).”’ The old proper
name of the goddess Istar had already in the Assyrian become a common
* So ode had become daiméva in the Septuagint, and cf. Baruch 4: 7:
mpookuveiy TA Sayudvia Kat Ta eldwra (also Rev. 9: 20).
* Cf. the Babylonian ilani limniitt.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. V1
name of goddesses in general (iStarati).“ 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;” the “eighty” is merely cumulative.” Once the rare
feminine xnnbs (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” see Pognon’s list, Inscriptions Mandaites, 93; to these
may be added from Ellis r: 3 39, the Mandaic form of Nergal = the
unlucky planet Mars, and 7028," who here is transformed into an evil
genius.”
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.” Again the forceful protest of Second Isaiah, of Ps. 115,
“ So ilani u. istarati, KAT*®, 180. Cf. Heb. jx¥ monwy, Dt. 7: 13, etc., of ewes.
Also n. b. Ju. 2: 13, with Moore’s comment.
* 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-babylonische Hymnen, no. iv, 1. 152 ff.; cf. the Surpu-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, Rel. 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. 111b, seq., a service tree near a city has not less than 60 demons
in it.
** According to old Semitic use, cf. Mic. 5: 4, Prov. 30: 15 ff. N. B. “the 7 sealers
and the 8 brothers” in the Mandaic amulet published by Lidzbarski in the Florilegium
tordesVOoue (Li 7 Eyer ct. 10: 4
* T find nmmdbx in Sayce-Cowley’s Elephantine papyri, and two Nabataean inscrip-
tions, see Lidzbarski’s glossary; also notice the Arabian goddess al-Lat, = the
Babylonian Allat, goddess of the nether-world. For occurrence of n5x in Phoenician,
see Baethgen, Beitrage, 58 f. :
* See Brandt, Manddische Religion, 43, n. 2.
* Brandt, 1b., 51, 190; Mand. Schriften, 184.
* For a list of these planetary spirits in the Mandaic cf. Lidzbarski’s amulet
just cited, 1. 247 ff.
** 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
V2 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 ékiré appear in our
bowls, as in the Mandaic books,” as established deities. The word ekurru,
once the name for a temple had already in the Assyrian become applied to
deities, ekurrati.” The temples themselves were personified and practically
deified ;* later superstition retained the idea by regarding the é@kiré as the
gods of the temples, and so as gods in general; e. g. Lidz., iv: nwa
xD} NNDY pmw, where as the number 60 shows, x 13y = sobs (cf.
19: 8).” Of like character are the 13ND, or "2ND, = NND (once, in
Schwab Q: 5 “spn5),” properly “images, idols,’ but used at large of gods
in general; e. g. we read of “invocations of the gods, ‘B, and the goddesses.”
There are ‘Bof the upper, lower and middle regions.” In some of the lists
they appear* rather: far: down} ¢.)(2555 2 e2eNng Bebo N eal yee
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 Gespenster;” in the
eclectic magic of the time the word may have come to be identified with
eidodov , = both phantasm or ghost, and idol.” ‘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,
ips 6: CE, i Cor: rons.
” Brandt, Mand. Schriften, 81.
* Delitzsch, Ass. Hwb., 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-ilé, KAT*, 437 f., the name
Bethel-shar-ezer, Zech. 7: 21 and now the many similar names in the new Elephantine
papyri published by Sachau.
* The word also survived in its original sense, e. g. Pognon, B, no. 13.
* For the form, see Nédldeke, Mand. Gram., § 25.
27
23°97, Lidzic4, Wohls. 2422 24x.
* Pogn. B, no. 25, erd.
mabe WG cise 107 et
* The Persian word was early introduced into the occident. According to one
MS. and Symmachus’s testimony (margin of Cod. Marchalianus) waraypa (+ edwha
as gloss) translates the wndx of Js. 8: 21, where the unintelligible zatpsa is generally
a a ie a in Transactions of the IXth International Congress of Orientalists,
1892), ii, 58.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 73
between male and female ‘2: snvanBy DnB and snap panionp (Schwab
1B
I am inclined to associate with these patkdras the sD of 38: 8 and
40: 19, where they are listed between the “Dy and xm ns or the N)Dy
and xnsonpy. The word would then mean “shrine-spirits” (Syriac p°rakkd,
Ass. parakku). The change of the first vowel (a to i) is possible." But
another etymology may be proposed—from the Persian parika = Pahlavi
parik (the modern Persian Peri).” ‘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 nny ,Nmyv (sing. Woe! i Ceror:
—used like 55x, 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” they mostly appear in tribal groups, without personal distinction.
Most constant among these classes are the 9 and Ww, 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 OY occur in the Old
Testament, the word having an obscure history in connection with the
Assyrian Sédu; in function the Iv is the Babylonian sédu limnu, “evil
sédu.” In the later Jewish demonology the pv are the hobgoblins, the
* With ‘5 — a deity or demon, cf. the use of ofa, “tomb,” as grave-demon;
so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note 2.
Also in the Syriac xnv34, “shrine” comes to mean a god, a false god, and in Peshitto
of I Sa. 7: 3 translates ninnwy. In Islam the false gods were called asnam, “idols,”
* Cf. Noldeke, Gram. d. neu-syr. Sprache, § 6, or Mand. Gram., § 20; cf.
ponmdn, 8: 3. Or an assimilation to KN Dnb 2
* See Spiegel, Eranische Alterthumskunde, ii, 138; A. V. W. Jackson in
Geiger and Kuhn, Grundriss d. iranischen Philologie, iii, p. 665; C. de Harlez, Manuel
du Pehlevi, 1880), s. v. in Glossary.
* See, for the Babylonian demons, Fossey, La magie assyrienne, c. 2; Jastrow,
Rel. Bab. u, Ass., i, c. xvi; Thompson, Semitic Magic, 43 ft.
* See, inter al., Baudissin, Studien z, sem. Religionsgeschichte, ii, 131, and his
art. “Feldgeister,” in Hauck’s RE*; H. Duhm, Die bésen Geister im Alten Testament,
74 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
prevailing class of demons; they are the dapéwa of the Greek, for which the
Peshitto returns to the Jewish term.”
As Judaism has its feminine mM, so once we find reference to the
emery, 7: 14.% In 1:5 = 18: 4 = Ellis 1, = Lidz. 5, we learn of a
“king of demons and devils,” with which compare Asmodaeus, the king of
the demons.” But in these texts his name is given as NJ7I2, NINTAIAN,
which is found in 19: 10 as name of an evil deity (5san 92), while the
plural in the same text, Il. 6, 13, has evidently the meaning demons or
deities. In a broken text (Pognon B, no. 24, 1. 19), a NYTWT x25) occurs.
In 29: 9 the Sédin are described as xhip 22, “sons of shadow,” cf. the 5p
of the Targum.
The yy 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 ‘almud.") 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 sédin.”
The “spirits” or “evil. spirits? (Aya MN, aNNwVI SMa, Pera | Pai
both masc. and fem.)“ 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 (Beitriége and KAT*), 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.
% 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,’ JOR, viii, ix; Everling, Die paulinische Angelologie u. Damonologie;
also vy. Baudissin and H. Duhm as cited above, note 34.
* Cf. daivovec daidovicocat, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1. 10.
* Also simply the king, x25, Eisenmenger, of. cit., ii, 422 (a tradition of the
“Molek” of the Old Testament ?).
* According to Levy, not found in Jewish literature, op. cit., 488.
39 babs * :
~ Ace, to Baudissin, op. cit., 131, the Harclean version replaces N7Nw of the
Peshitto w. 85.
SCT, “His 5:4, nsp3iasY.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. ra5
and Blau regard them as ghosts,” but without warrant, as the Rabbinic,
Syriac and Mandaic use of the word shows. They are the rvetyara roompé , or
axddapra of the New Testament, the equivalent of the Babylonian utukki
himniti. This development of M4 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 Maszzikin which are prominent in Jewish lore, where they are
the general category for all demons,” 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, sédu, rabisu,
ekimmu, labartu, labasu, ahhazu, followed by the liliths.* But beyond the
registration of several categories there is no equivalence in name (with one
exception), in definite character.“ 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 (m7), Babylonian (7), Persian (v5).
The only reference to the “seven spirits” of Babylonian magic is in con-
nection with the snda2n (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.
* 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 }0 and rvetwara, see Baudissin in
Hauck’s RE*, vi, 12 f.
*“ So Weber, Blau.
* Tallquist, Die ass. Beschworungsserie Maqlu, 1894, no. i, 1. 136, v. 1. 77, N. B.
just seven species.
“ For the distinctions between the Babylonian spirits, see Jastrow, 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.” 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 55 — “nightmare, nighthag,” etc. with Schrader,
’
Halévy, et al., or from the Sumerian Jil, “storm,” with Sayce,” Zimmern,"
R. C. Thompson,” lies beyond my present scope. Probably as others have
suggested, the resemblance of Sumerian /il to SS | “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: lili = wind = nn = spirit;” Lilis and Liliths are specialized
forms of }m.”
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.”
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 Lilis and Liliths are the demons of the family life.
Texts Nos. 1, 6, 8, 9, II, 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.,” even as in Greek magic demons
* Acc. to Zimmern, KAT*, 450 = paramour of lilu. Better Thompson. (Devils,
etc., i, p. xxxvii, Semitic Magic, 65), who regards the ardat li as the more
specialized (e. g. marriageable) lilith, hence the original of the Jewish Lilith.
* Hibbert Lectures, 145.
“ KAT*, -460, n. 7.
* Semitic Magic, 66: if Semitic, from root 55, “be abundant, lascivious.”
® Cf. mn 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 Ljiliths. She is just one of
the spirits haunting waste ruins.
* See Thompson, J. c. et seg., who discusses the demonology of marriages with
Jinns, etc.
” Jewish Encyc., iv, 516b.—In 29: 6 f. (cf. 1. 9) occurs NYwdi NH Rodd, “the
evil and the decent lilith”; this recalls the good demons of Jewish lore, paw yw,
ee
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. ra
are given the like habitat.” In No. 1 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.“ 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. 11: 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, Erub. 100b. The later Lilith thus
partakes of the nature of the elder Jilit and of the Labartu, the enemy of
children.” |
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 (= Sttibe) a whole brood of demons is named.”
Especially in the case of this species most exact descriptions are given of
their foul ways and apparitions,” 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 Sédu of the Babylonian—also so the
utukku, Fossey, op. cit., 440.
° Wessely, xlii, 66, 1. 19: they are bidden “not to hide in this earth nor under
the bed or gate or beams or vessels or holes.”
* See to 8: 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.
*° Cited by Weber, op. cit., 255. So also in the Testament of Solomon, ed.
Conybeare, JOR, xi, 16. But not in the Talmud, according to Griinbaum, Zeits. f.
Keilschr.-Forsch., ii, 2206.
* See Myhrman, ZA, xvi, 147 ff.
See Wohlstein’s note; the mother’s name 98, “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.
5 See above.
"8 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
the mother in the time of maternity, of the sleepless child.” Somewhat of
the elder and biblical notion of the Lilith as denizen of the desert appears
in the expressions N27 N33, 4925 DINO aL eee
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.” 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,” the Empusa,” the Gello,” the Marmolyke
and Gorgons, and the incubi and succubae.” In connection with the text
No. 42 which presents the legend of the Lilith-witch, I take occasion to
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.
° 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).
© Cf. ekimmu harbi, 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. Mt. 12: 43) is frequent in
the magical papyri, e. g. in an amulet published by Reitzenstein, Poimandres, 294:
iva anédate év aypiow bpeow Kal éxeioe gvyadevdhoete. Cf, Wohlstein 2422 (1. 28),
“go and fall on the mountains and heights and the unclean beasts.” As Wobhlstein
notes, the latter clause is a most interesting commentary on the anecdote of the
Gadarene devils which asked the liberty to enter the swine, Mt. 8: 28, etc.
* See at length under No. 42.
® Daremberg and Saglio, Dictionnaire, s. v.
* Pauly-Wissowa, RE, s. v.
* “ For Gello as a lilith-name and as probably equal to Ass. gallu, see notes to
b. 342,
® 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. V9
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 p22 or snbsan. Once they
are spoken of as the “seven ‘ of night and day,” 16: 7, recalling the Seven
Spirits of Babylonian mythology.” Stiibe (p. 59) suggests derivation from
Sa9, “bind,” and Myhrmann (p. 350) compares Assyrian kabdlu used in
incantations. I venture to suggest metaplasis with the Syriac 425, “hold,
seize,” i. e. “take demoniac possession of,” so that we may compare this
species with the Babylonian ahazzu." Cf. xatarayBivew, Mk. 9: 18, and the
terms karéyouevoe and xéroyor, indicative of supernatural possession.”
There are the evil angels,” who are called pup = sacri, in 4: 1; the
“angels of wrath and the angels of the house of assembly.”” We read
of the xoxdn 5 , 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 dyyeAot appears in the papyri.” 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” and Arabic lore. ‘There is no amplification of the doctrine of
* Cf. Thompson, Semitic Magic, 47.
SPs 010, 0.043, etc.
°° See Tambornino, De antiquo daemonismo, 56.
° 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 wIpn mn, p. ro, n. 2. For evil angels, see Volz,
Jiidische Eschatologie, § 23.
® Wohlstein 2422. The editor makes no comment on this or the parallel phrase
in 1. 7: NMw3sD MST DN. DN evidently equals »2N5 (see below, note 112). The
“house of assembly” recalls the ancient Semitic idea of the 3319 ‘1, Js. 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, of. cit., ii, 438.) Or ‘'3 ‘3 = ovvaydyn, éxkAnoia,
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., 205, top: dpki{w tuac ta évaxdora éF4xovta
Tvebmata THC EkKKAnoiag TOV ToVNpOD.
"| FE. 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: dtis angelis.
® 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
Soy and Xan, the former a class of seducing spirits (metaplasm of
V sop ?),” the latter the almost unique Semitic transliteration Of dia Boro.
In 2: 3 are mentioned the sasaad yn) 92D, the Fiends and Foes.
The pp" appear in association with the pp. The Rabbinic and
Syriac Np’ 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 zakiku, “blast,” as a demon, and then death-demon.” ‘The
Satyrs, Oy’, appear once, 5: 4, a reminiscence, as the form shows, of
the Old Testament.” The jnw of Schwab G are black devils; cf. the
title of Satan 6 weAdc, in Epistle of Barnabas, 4: 9.
In Hyvernat’s text occurs the phrase moows x23, which Griinbaum
most plausibly translates “the Jinn of Solomon.”*® ‘The word would then
be one of a few terms in our texts which suggest Arabic connections (see ©
xmby, pp, below). But the reserve is to be made that, as Ndldeke
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 &123 of 37: 6
is to be explained from the Mandaic xi (Syriac NTA Arabic jund),
“troop”; devils molest their victims in bands, cf. the name “Legion”
assumed by the demoniac in the Gospel, and the “tribes” (Nnanw) of
demons 1n”387:6; also cty 13251:
® Cf. 1 Tim. 4. 1, “seducing spirits and doctrines of devils.”
™ So probably read for py in Hyvernat, 1. 4; in 19: 13, ‘pyr.
*® Norberg, Lexidion, 55.
*® Muss-Arnolt, Dict., ad voc., cf. the Sunu 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.
™ But the idea of the hairy goatlike demon which obsesses its victim with
mischievous or obscene purpose is universal. Cf. the Arabic ifrit, azabb, with the
same root-meaning; Wellhausen, Reste des arabischen Heidentums, 135; Baudissin,
Studien, i, 136. The same phenomenon is abundantly vouched for in the Greek
demonology; see Roscher, Ephialtes, 29 f., for the goatlike form of the Ephialtes,
and p. 62 for its epithet pilosus; and compare Pan and the Fauns. See Roscher, note
285b, for similar representations in the superstition of India. In 5: 4 the satyrs are
represented as haunting a particular stretch of road.
* Probably to be read in 37: Io.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 81
In 15: 6 and Myhrman 1. 2 are found the pm. The second 7
is sure in my text; Jastrow’s and Levy’s lexicons give the word as a
variant to N10‘, “ostrich,” but doubtless the former is the correct spelling ;”
the root is onomatopoetic (cf. 55, and English “howl” and “roar”), con-
noting a howling creature and was applied to the ostrich—so the Tosefta
(see Jastrow) ; but in the T'argums it generally translates the Hebrew DYy,
on, the uncanny creatures typical of desolation. In the Syriac, sv
is jackal, translating on. 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 Js. 34: 17, translating m5S by sa, while Symmachus gives
iauia.” ‘This equation gives the key to our present word. ‘The Babylonians
represented their demons in uncouth shapes of birds and animals.*™
Besides the use of certain generic terms, such as NOwY, “oppressors,”
there remain several rare or obscure species: the "205, also np, probably
metaplastic for battala, “undoer’; the soxvb (alongside s3INDD) No. 20,
81
probably from root wy “curse,” or a form of the Targumic 250, ‘“‘shade-
demon.” The pony in Hyvernat, 1. 3, for which Griinbaum (p. 221) cites
the Arabic Sifiit, species dacmonis, is probably to be read poav, “plagues”
(see p. 80). For the ‘D°3, possibly “familiar spirits,” see to 6: 2.
There are also names of individual demons. Some can be identified:
the xn‘pon, corresponding to the Arabic ghiil (see to 8: 2); 79 a depo-
tentized deity.” Some are recognizable epithets: NI2N 3: 2, NID 37: 10,
“mw Schw. F. Others defy etymology: mpmpnvx Pogn. B, p07 34: 10
(q. v. for a possible interpretation), wns 3: 2, Myon Schw. G.Long lists of
such obscure names are found in Schwab F and G;; these are probably on a
® According to Jastrow, Lagarde’s editions of the Targums have everywhere this
form; 55) appears as a variant in one place.
*’ See Field’s Hexapla.. N. B. the interpretations of the uncanny creatures in
this passage as demons by both the Greek and the Targum.
* This word is to be distinguished from ‘1, an eye-disease (see below) ;
because of the uncertainty of the spelling of the two words the » 1 at end of
Schw. G may be the one or the other word.
Ci itheroyriac NSINY.
” Sttibe, 1. 4. See Pognon, Inscriptions sémitiques, 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,” and in the Greek
magic.”
There are comparatively few certain references to ghosts; the nn,
etc., as spirits of the dead, may include them.” 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 ?] Puataeues
niece; charmed all the defiling ghosts, xnNint, 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, xmibw (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 1n% Sp Ma ny.
There is constant reference to dreams (oon) and apparitions (n1D05,
son), which are the milieu of demoniac and ghostly apparitions, cf. 7:
13; hence ‘wiw ‘n, “disturbing dreams,” in which phrase the noun is
practically personified—a category of evil spirits. We have such a com-
bination as: SPM NANwY NTN (Pognon A), in which Nn are impure
conceptions of the night (cf. nbn in Syriac); the second word, which
’
Pognon does not explain, is doubtless the Talmudic 1, “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 dvelpove gpixrove,®
® This giving of unintelligible names to demons may be in imitation of Persian
diabolology; see Jackson in Geiger and Kuhn, Grundriss d. iranischen Philologie,
iii, 650, listing 54 individual demon names.
* Thompson, Devils, i, 153.
SE. g. dayudviov cat ph dvouatouevov, Pradel, Griech. u. siidital. Gebete, 22, 1. 2.
* For a typical Babylonian incantation against ghosts, see Thompson, Devils, i,
37:
* For oneirology in later Judaism, see Joel, Der Aberglaube, i, 103.
** See Roscher, Ephialtes, especially p. 48 f. for the etymology.
* Wessely, xlii, 31, top.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 83
Or a ¢guAaKTHpLoy owpaTtogbAaE mpdc daiovac, mpo¢ gavtdouata, mpd¢ mdcav vécov kat
wadoc ;* another against enemies, robbers, etc. and ¢6Bove and ¢arrdopuata dveipwv.9
These dreams and the similar panic fears of day and night are also referred
to im extenso in Gollancz’s Syriac charms..
(2)
Respectable or “white” magic includes not merely the laying of evil
spirits but counter magic” against the machinations of hostile sorcerers.
Just so the Babylonian Maklu-series devotes itself to the rites of destroying
the witch by means of simulacra which are consumed in the fire; the
Greek magic has the same defensive purpose. The Mandaic texts recall
somewhat of the ancient dread of witches with their description of those
uncanny and obscene persons, and, as I have noted above, the witch and
the lilith are practically identified.
It was most efficacious if the sorcerer were known so that he could
be named and the “tables turned” upon him by casting upon him his malign
arts, for no curse “returns empty.” Such a case appears in Schwab G;
all the evils that have fallen on the victim are bidden to fall on the head
of NOX 12 N1DIN. But examination of the name reveals that it is fictitious ;
NDIN means “spellbinder” and NON simply means “mother.” The writer of
the bowl has satisfied his client by assuming that he knows the adverse
sorcerer’s name. It is nothing else than the legal “John Doe.” In like man-
ner, in Wohlstein 2416, all evil works, etc., are commanded to return
against their instigator.
But inasmuch as the sorcerer’s names are not generally known, the
incantations content themselves with listing the various kinds of magical
practices and putting them under the potent spell. ‘The Sur pu-series
illustrates the prophylactic practice; for instance, its third tablet™ is con-
aU er AS.
" Ib., 64. Dream-magic was highly developed among the Greeks; we have
charms for sending dreams, ovecporouroi, e. g. Dieterich, op. cit., 191, 1. 15. Magic
is required as an antidote. Hence dreams are listed with other maleficent agencies,
€. 8.2 mvebyata ySdbvia, apuaptiat, dvecpor, bpKot, Backavia; Wessely, xxxvi, 81, 1. 81.
” Probably technically expressed by y52»p.
* Zimmern, Beitrige, 13.
84 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
cerned with breaking every possible kind of ban (mamit) that may have
befallen a person. Hence a recurring phrase in the praxis otnthe: fith
tablet: “may the curse, the ban, the pain, the misery, the sickness, the
grief, the sin, the misdeed, the impiety, the transgression, the sickness,
which is in my body, be peeled off like this onion.” We mark here the
union of curses, etc. with evils of the flesh, just as they occur in our bowls.
Accordingly we find exorcism effected with this prudent intention
against yay, etc.;"° pean (++ nwa)” “black arts,” perhaps generally
with the sense of poisoning, = ¢apyaxorocia;® SIND, “sorceries,” 39: Ane
xmp, “invocations,” (the singular Mp in 16: 10), the ému«Agoee or tepol
joyo. of maleficent magic,” also termed the ‘p41 xbpna. There are the
various terms or kinds of curses, the mamit of the Babylonian, the pxo
of the Greek magic; the xmind, 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 "2, maleficent “vows” and the snonn, which is the Syriac
Christian equivalent of avddeuc, perhaps also nbs (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, ef¢:,
posterity, infant.” The unborn child, naturally regarded as homeless and
miserable, hence a malignant wraith, is classed in the Babylonian magic
%2 For this and following technical names for sorcery, see § 11, beginning.
* Cf the Latin equivalents, nefaria sacra, maleficia, artes nefandae, malae artes;
see Abt, Die Apologie des Apuleius, 30.
® So in the Syriac, also in 7: 13. But ¢dpuaxov survived in a good sense in
literature with magical tinge, e. g. in no. 30 of Bishop Serapion’s prayers, “Thy name
be a 9. for health and soundness.” For an extensive discussion of the word, see
Abt, Apuleius, 112. It is formally impossible to distinguish between the words
“sorcerers” and “sorceries,” except in the Mandaic. Cf. the use of the adjective
NWNTN, 30: 6.
*® For these words see the convenient summary in T. W. Davies, Magic, Divin-
ation and Demonology among the Hebrews and their Neighbors, 44 ff.
* See above, § 11. Pognon was the first correctly to interpret this term, B, p. 19.
* In 2: 6 we find XADINK, XMHYw, XM, used of the “white magician’s” own work.
* A similar list in Ellis 3 = Schwab B. In the later magic these classes are
listed in exorcism of the evil eye. —
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 85
as in the Mandaic citation with the causes of ban, and so too the hierodule
100
or prostitute.” The difference between the Babylonian mamit and these
xnois is that the former has rather the sense of taboo, the latter of a
malicious curse effected under foul auspices.™
Then there are the “names,” e. g. 16: 8, SnAMw, of hostile invocations,”
and the pb, “words,” curse formulas, including the informal imprecation.
Compare “the evil word” of the witch in Babylonian magic,” and the
current Babylonian phrase, “the evil mouth, the evil tongue, the evil lip.’
The Talmud has the principle, “None open his mouth to Satan.’ By a
natural passage of thought the tongue and the mouth come in for exorcism,
e. g.: “Bound and held be the mouth, and bound the tongue, of curses. ....
Bound be the tongue in its mouth, held be its lips, shaken .... the teeth
and stopped the ears of curses and invocations.’"” ‘The binding of the
tongue is a frequent element in the Greek magic; some thirty of the Karddeopnou
in Wunsch’s Appendix of defixiones to the Corpus Inscript. Attic. are for
99107
binding this “unruly member.
Further objects of exorcism are the ‘%, “mysteries,” the sacramental
rites of maleficent cults; the NNIDDN (Stiibe, 1. 2) and “3 (Wohlstein,
2426: 5), enchantments effected by priests (} 912). A unique word in
its use in the bowls issnobwsx, found coupled with the above terms. Halévy
and Wohlstein™ compared form IV of the Arabic verb and rendered it as
a delivery to evil. But it is to be compared with the Targumic wbws, used
me Lastrow.. Ops cit, 1.307 2373.
™ So the Greek xarddeouor, and the Jewish collection of charms in Thompson,
“Folk Lore of Mossoul,”’ PSBA, xxviii-ix.
™ Cf. the names of Hecate in the Greek sxarddeouor, e. g. Wiinsch, Antike
Fluchtafeln, no. 1.
78 See Jastrow, op. cit., i, 285.
** Fossey, op. cit., 50, with citations.
*° Berak. 19a, 60a, Ketub. 8b; see Joel, Der Aberglaube, i, 70 (but rationalizing),
and Blau, op. cit., 61, with Talmudic instances.
Liz rd:
*™ Deissmann, Light from the Ancient East, 307. An amulet of later age
(Reitzenstein, Poimandres, 295) analyzes the evil tongue into the lie, accusation,
magic, sycophancy.
** So rightly Sttitbe; the heathen priest was, and at last appeared exclusively
to be, a magician. On the second of Wiinsch’s Fluchtafeln is the design of an altar.
»° Comptes rendus, IV, v, 292; ZA, viii, 336.
86 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
in Targ. Jer. to Lev. 8: 28, etc., in sense of dedication, = 7)2N. Its counter-
part is found in the Mandaic system, where the mundo are the réAevor,9
and it is the exact equivalent of the Greek te4er4, the (magic) rites." Also
the usual terms, the "D'N,”” the Sap, “countercharms,” the “0p, etc., all
are listed for exorcism.
More obscure are the xmnnD (Ellis 3: 10) = “hidden arts’? —with
which may be possibly compared the xnv7w of Schwab R, and Wohlstein,
2426: 6.% Also the NnBipw (once NNEPNwNX) have aroused question.
Schwab proposed »pw, “envisager,” of the evil eye; Stube, Wohlstein,
Lidzbarski, connect with the root “to knock” (cf. py used of a Lilith,
11: 6).* This meaning is corroborated by the amulet of Lidzbarski’s just
cited, where it is parallel to sa9n and N~p(l. 11 ff +), wasting and mishap.
But from its peculiar intensive form I think the word must have some con-
nection with magic arts; cf. the modern spiritualistic knockings and
rappings.
Probably the exorcism in the fragment published by Schwab, PSBA,
xii, 299, from sin and guilt (NnNDN, NO'wN), immediately after “arts” and
4° Brandt, Mand. Rel., 120, 170; Mand. Schr., 8, n. 5, 36, n. 1; N6ldeke, Mand.
Gram., p. XXvili.
™1 Dieterich, Abraxas, 136. Stitbe (p. 37) first offered the explanation given
above. Pognon discusses an obscure phrase in his bowls paoxnpdowxi mane (B, p. 49),
translating “and their adherents.” Lidzbarski treating the same phrase (Eph. i, 94)
rightly takes exception to such a form and translates, “I deliver them,” which is
unsatisfactory. Probably our noun is to be understood here, reading the nominal
suffix }i—for the verbal }\13x3—. Our word may be a translation of the Greek TEAETH;
but n. b. Robertson Smith’s note on the mystery idea involved in aslama (he might
have added the Hebrew ondw), Rel. Sem., 80.
™ Noldeke, Z. f. Keils.-forsch., ii, 299, animadverting upon Hyvernat holds that
NiD’N, translated “prince, angel,’ always means “charm.” Now the parallelism in
Wohlstein 2422 between xAwSD MST DN, 1. 7, and ,/2 ‘33 s9Nd5D, 1. 15 (see above,
n. 70), appears to approve Hyvernat, while in the Talmud ‘x = “genius, angel”
(e. g. y21105 ‘Rk, angel of nourishment). But Noldeke’s etymology is doubtless right;
a genius to be invoked was himself called an incantamentum. A proof of this is
found in the Mandaic amulet published by Lidzbarski in the Florilegium dedicated
to de Vogue, p. 340, in 1. 29 f. (not understood by the editor—cf. 1. 210), where Hibel
Ziwa is the Nowidt NDI, “the True Charm”; ‘4 = xwp = xr. Cf. the Mandaic
genius “Great Mystery.”
113 . pe od . . 4 4
Wohlstein: “bo6se Schickungen”; or it may be related to Assyrian sataru,
saddadru, “write,” of a written charm.
. “So in a Babylonian text, of demons: “The man they strike, the women they
hit,” Fossey, op. cit., 282.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 87
“vows,” with which compare the t1 Dyws in his text M 18, is exercised
against practices which magically placed ‘‘sin” on the shoulders of some
innocent person. Compare the symbol in Zecharia’s vision of the removal
of wickedness and its curse to the land of Shinar (Zech. 5). But there
is doubtless a reminiscence here of the old Babylonian forms in which a
sense of personal guilt appears in the incantations; so frequently in tablets
5 and 6 of the Surpu-series, e. g. 5, 1. 77 ff., where the summary is made of
“the curse, the ban, the pain, the misery, the sickness, the ailment, the sin
(arni), the misdeed (Serti), the offence (habdlati), the transgression
(hititi).” The above would be the only case then of a sense of sin in
our texts, but from the point of view that the sin has been inspired by a
demoniac force. Heitmuller pertinently remarks: ‘Die Siinde ist ein Art
Besessenheit.” And so sins are listed in the Greek objects of exorcism, e. g.
mretpatra yIdvia, auaptiat, dverpor, bpKot, BacKaviar,16
The malice (s'n2.D = NNNID) of Lidz. 4 is the enmity which magic
could conjure up against an enemy, a dreaded means of revenge, and very
frequent in ancient magic. Compare the Jewish charms from Mossoul
having this specific object,”’ and for the Greek world the Cypriote leaden
tablets published by Miss L. MacDonald,” in which the gods are constantly
invoked to suppress the wrath and anger and power and might of the
x17
adversary. Yoma tob, identified with the biblical Calneh
114 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
identical pharaseology in the choice of a certain day out of a month and a
year as auspicious for working the charm.” Such terms as Abraxas direct
our thought to the great western world and the imposing magical fabric
of Hellenism.” And this system directs us to Egypt.
I have spoken of the permutations made on the Sacred Name as typi-
cally Jewish. And yet there was another people which equally cultivated
the mystery of ineffable names, a people older than the worshippers of
Yahwe, the Egyptians.* The Jewish development in this regard was
hardly independent of Egypt. However this may be, we find in the Greek
magical texts the fusion of the two theosophies, the Jewish Ineffable Name,
with all its vowel permutations, and like sacred titles, Sebaoth, Adonai, etc.,
mixed pell-mell with those of Egyptian origin. And further the accumu-
lation of barbarous syllables, such as appear in our texts, has no known
tradition behind it hailing from the Jewish and Babylonian theologies;
it must be traced back to the Egyptian magical science.” ‘This phenomenon
See ps. 55
* The recent rapid development of the study of magic and the increased appli-
cation to the magical papyri have aroused in various quarters the question concerning
the nature of the Jewish magic and its relations to that of the Hellenistic world.
This investigation appears to have been first broached in a critical way by Blau
(pp. 37 ff., 96 ff.), followed by several writers whose works have been constantly
cited in the above pages: Dieterich, Deissmann, Conybeare (who considers the
Testament of Solomon to be of Jewish origin), Gaster (in introduction to his Sword
of Moses), Reitzenstein, Heitmiller, Wendland. Our specimens of magic hail from
the eastern confines of that world, even from beyond its political borders, and are
speaking proofs of the eclectic and cosmopolitan character of Hellenistic magic.
* Budge, Egyptian Magic, ch. v; Erman, Egyptian Religion (1907), 154. For
the influence of Egypt in the Hellenistic magic, see the excursus in Heitmiiller, “Im
Namen Jesu,’ 218.
* In addition to the observations in § 11, see Budge, J. c.; Wiedemann,
Religion of the Ancient Egyptians (1897), 268, quoting Synesius’s words: the
Egyptian “mumbled a few unintelligible syllables’; also his Magie u. Zauberei im
alt. Agypten (1905), 32. The Greek papyri are faithful repeaters of this Egyptian
art.—Sttube, remarking on the kabbalistic use of letters (p. 54), thinks that here
we have traces of the passage from the Talmud to the beginnings of the develop-
ment of the Kabbala. But as of Egyptian origin or kinship, the use is not to be
dated by the Kabbala. It existed on the periphery of Judaism long before it was
taken up by the Jewish doctors. Indeed Chwolson (C/H, col. 115) denies any special
relation of these texts to Talmudic ideas (against Lenormant, Essai, i, 212, who held
that our magic was a product of the Babylonian academies). Wohlstein was the
first to observe the eclectic character of our magic, ZA, viii, 316 f. In matter of fact
hardly a trace of technical Kabbalism is to be found in them.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. ako
is continued and flourishes with abandonment in the Greek papyri, and
there again this form of magical spell falls in with the Jewish currents.
This Egypto-Hellenistic magic is one of the prime sources of our texts,
and the impression made upon me in my study is that they resemble much
more this form of magic than that of ancient Babylonia. The beginnings
of this invasion of western sorcery into Mesopotamia may have begun with
Alexander’s armies; there can be little doubt but that pervasive Hellenism
soon domesticated its magic, as everything else Greek, wherever it settled.
It doubtless was reinforced in its development on Babylonian soil by the
Hellenistic Jewish magic that had grown into luxuriant life on the theosophic
soil of Egypt and thence sent forth its waves of spiritual energy to all the
homes of the dispersed race.
It is difficult in the field of magic to decide which is cause and which
effect, for the spirit of magic produces like fruits spontaneously everywhere.
Our bowl sorcery is connected doubtless by many lineal bonds with
ancient Babylonia, but it shows as unmistakable links with the Hellenistic
magic, to which the Jews contributed, and from which they received still
more. The problem of these texts is the same that confronts us in specula-
tion over the Greek magical papyri. Who wrote these? Egyptian, Jew,
Greek, Christian, Gnostic, all contributed each one his magical names,
mysterious formulas, bits of sacred history, each outbidding the other in
the effort to attain the same ends and arriving at an indistinguishable limbo
of monotonous sameness. ‘The texts were written for all who would use
them, and those who received their magical traditions adapted them to the
changing fancies of age and clime.
Our texts exhibit a like eclecticism. Babylonian, Jewish, Mandaic,
Gnostic, Hellenistic, and indirectly Egyptian, elements are there, in various
combinations. The Jew contributed a certain quality of monotheism and
made it palatable by his angelology; his Divine Name, his Scriptures and
apocrypha and liturgy, were storehouses of magical lore. All this was fused
with like elements from parallel sources, and the product was useful to any
body of magicians, even as it was in demand on the part of every class
of clients, pagans, Persians, Jews, Christians, every kind of sect. And
what is true of our texts is true of all the Jewish magical literature.
116 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
The bowls then are not so much illustrative of a special Jewish magic
as of the eclectic religious conditions of later Mesopotamia; here the
ancient magic, divorced from its content of real religion, came to be rein-
forced by new currents of superstition from the West. Whatever be the
relation of magic and religion, whether they are twin sisters, or the one
the parent of the other, or innate rivals, in our special and confined field we
may observe the break-down of the ancient noble religions; gods have be-
come names, rites esoteric and selfish and malignant, holy writings formulas.
It is not Judaism we have been studying but a phase of fin de siécle super-
stition.
In recent years so much has been made of Persian origins for western
religion, philosophy, and magic,” that I am surprised to find hardly a trace
even in a word” of the Zoroastrian system upon our bowl-magic. This is
the more remarkable as it belongs to Persian soil and flourished under the
Sassanian empire, while the dualism, demonology and magical practice of
Persia would have been so natural a nursing mother to the superstition we
have been studying. Had the Zoroastrian influence spent itself and, after
it had given itself to the world, did the more virile currents of the original
stock and of the West reassert themselves and triumph in Iran’s territory?
Or has the influence of Persia been overrated?
As to the comparative age, in point of literary tradition, of the three
classes, “Jewish,” Syriac, Mandaic, it is impossible to decide; all follow
common types. In the case of the Mandaic replica to No. 11, the former
has the secondary text. ‘The Mandaic charms are closest in spirit to the
old Babylonian magical literature, those in the Syriac appear to be expres-
sive of the current paganism (e. g. No. 36).
®% See Cumont, The Oriental Religions in Roman Paganism, esp. nn. 37-39, Pp.
266 f.; Bousset, Die Urspriinge der Gnosis, etc.
*1 N. B. the Ispandas-dewa in Hyvernat’s text, and x3», possibly the Persian
Peri. The arguments for Persian influences advanced by Levy, ZDMG, ix, 471 f.,
are now antiquated by the Babylonian literature. The fashion of interminable lists
of demons may come from Persia.
TEXTS, TRANSLATIONS, NOTES
CBS = Catalogue of Babylonian Section University of Pennsylvania.
Numerals in ( ) number the lines of the spiral inscription, starting from the
radius where the text begins.
Brackets, [ J], indicate suppletion of lacunae.
Phrases in ( ) in the translation represent amplification or interpretation by the
translator.
Inferior points attached to Hebrew characters indicate doubtful readings.
Points on the line indicate missing letters or words.
Superior points, in the Syriac texts, represent the diacritical marks of the
original.
No. 1 (CBS 8693)
[2 MALS PI]AD MDX (8) M2 wANT [Ns]y 72 (2) TIDNT AYYP pn
[AB]s PINS XMoN (5) Nhe MNT NOD Ma [IIo]. NINdy (4) Oy Thaw
nat NNT AYP pan mdp pLo]s pos xoo (6) n2 qn. Nod) Taw 73
PpDoyY myavy (8) Nod n2 Toms xond ray 32 mex pond (7) proms
IID yy PD aya rad xnvdydy (9) pw pods pomyt [oyjwa xmdd oro 55
SIND UIOWINNI pane 1 POI_ MD (10) NPY JO PAT NAT by prays
PMD pPoOra pwr pwawer w pape) (11) poss) pads: poo » poon
ppansai Kn... 1 pd
Exterior
wI MI I RWI 1935 POTD NOINd PD? porte, pont poinar (12)
wyw (14) O32 Nope ADD pasw Rw 192 OY D2 Mota wd) (13)
Moe NIIND (15) samN DOM owt RnwIa RMS ody mand wr wI
SY) OW ON AIAN TO
TRANSLATION
This the amulet of Ephra (2) bar Sabdrdiich, wherein shall be (3)
salvation for this Ephra b. S. and also (4) for this Bahmandiich bath
Sama, that there be for them (5) salvation, namely for this Ephra b.
S. and for this Bahmandich b. &. (6) Amen, Amen, Selah.
This is an amulet against the Liliths that haunt the house of
(7) this Ephra b. S. and this Bahmandich b. S. (8) I adjure you, ail
(117)
118 UNIVERSITY MUSEUM. BABYLONIAN 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) S‘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.
I. MAN: in No. 13 written with both "- and 8-. The name may be
Jewish or Persian, (1) hypocoristic from ODN, or (2) a hypocoristic
reduction from one of the numerous names in Fra-; see Justi, Iranisches
Namenbuch, tor ff.; for the prothetic vowel, cf. ibid. 6. The Persian
name of the mother by no means determines the race of the family.
Whnav = “Sapor’s-daughter” not instanced in Justi; duch for ducht;
see above, p. 104, n. 6.
2. 17N = nN, |. 4; both forms in the Rabbinic.
3- ‘) By : unless a scribal error, a unique adverbial development of
the preposition, “and withal,’ = simul ac, or 600 wai, e. g. Dieterich,
Abraxas, 147.
4. WPA: see Justi, p. 374 f.; also in Pognon B.
xD: in No. 13 also’npp. A frequent Jewish name; see Heilpren,
MN IID (Seder ha-Doroth), ed. Maskileison, Warsaw, 1883, ii, 296 f.
The two forms are hypocoristic; see Ndldeke, art. “Names,” Enc. Bib.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. dig
§ 50 f., Lidzbarski, Ephemeris ii, 7 ff., 13 ff. (For the early form and
history of these terminations, cf. the results of Ranke, Early Babylonian
Personal Names, 7 ff.). The full name was s90, “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. xmd5: pl, also snob. The liliths are the only named objects
of exorcism, but masc. ppls., etc. are found in 1. 10 ff., probably by
technical phraseology.
nat: Y 811; cf. Pesah. 111b: *m7 'M9B 137: “those which haunt caper-
berries are spirits.
nndma: the pronominal suffix expressed with the intrusion of 5;
cf. in the Assouan papyri of Sayce and Cowley, ‘Sxin ‘Sa dager ayy.
8. [DiJw2a: if a correct restoration, the charm would obviate the
demoniac procreation described.
9g. “Sons of light”: 82 is primarily fire and the term would indicate
the angels, expressive of the legend that the angels emanate like sparks
(cf. Aw 132, Job 5: 7) from the diniir, the stream of fire under God’s
throne, Hag. 14a, and other reff. in EKisenmenger, ii, 371 ff. 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, Mand. 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 viod durée of the NT. In the myth of Adam Kadmon,
man was originally a being of light (Bousset, Hauptprobleme d. Gnosis,
202, etc.; for the Kabbala, Karppe, Zohar, 372 ff.). Hence we must sup-
pose that 81)3 has been reduced from s71) “light” (cf. the Arabic), and
the expression is to be correspondingly rendered. The predicates follow-
ing recall the myth of Gen. 6.
7, as in Syriac, but the * is only the Sewa; cf. 1. 11.
IO. PMD Mb Np jo %: An interesting parallel to a well-known
Talmudic formula against witches, Pesah. 110a-b: ‘3»M™5 Mp "TIP Mp
xmon xpd xpr xmp cvsyndan wis, generally translated: “Your
head be balder, your crumbs [with which you conjure—cf. the anecdote
120 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
of Abaye in Hull. 10sb, Joel, Der Aberglaube, i, 69] be blown away, your
spices fly off, the wind carry away the fresh saffron.” I doubt if so much
sense can be made out of the doggerel; following the Talmudic tradition
our phrase would mean “your breadcrumbs away with the gust!’ By
itself the words could simply mean, “be blown away with a gust,” with re-
duplication of the verb. For nop in the Talmudic passage, see to 18: 9.
The combination in the middle of the line is obscure; a verbal middle
noun from ov? The participles ‘1 moan portray the fiendish assaults of
the demons; the same accumulations in Lidzbarski’s Mandaic bowls. Cf.
the action of the demon of epilepsy in Mk. 9: 14 ff.
11. For the w see above p. 61.
moa jynawd: for the relaxing effects of disease cf. Ps. 22: 15, Eze.
peaiy?
HDINI) p2N2, a dittograph induced by the scribe turning over the
bowl to write on the exterior and repeating the word. The ° in the first
form represents the Sewa. ‘The meaning is: stay banned where you are!
12. ~D': metaplastic form of root 1Dx, found in the Targums, etc.
(cf. Heb. 7511).
spo: cf. Kiddus. 81a, xnmxa yoo mS wx. The climax of the
description is the worst and most obscene of the plagues; the same phrase in
POP ts uO, be 7s
13. DiO2: in Ellis r: 8 ooY appears in conjunction with the Tetra-
grammaton.
14. ‘35, «Sy: the form is singular, and the phrase refers to the
many names of a lilith (see §§ 11, 12 and No. 42).
With xm it is difficult to determine whether the singular or plural
is meant. For “lilith of whatsoever name,” cf. 14: 6: demons whose names
are mentioned and who are not mentioned. ‘The same indefinite invocation
in the Babylonian, e. g. Utukki-series (Thompson Evil Spirits of Babylonia,
i, 153): spirits “that have no name,” presenting a blanket formula for names
not known; cf, dauévov kat py) dvouatsuevov, Pradel, Griech. u. siidital. Gebete,
22. 4.
15. Ss, a Hebrew reminiscence; in general cf. Ps. 20: 2 f.
* See Blau, Zauberwesen, 77. The connection of this Talmudic passage with Eze.
13: 17 ff. has not been observed by the commentators.
No. 2 (CBS 2945)
MEPIP NOMET NYA oN. owas cdma oNmpDD 1D paxp moe Node syn
JOA NON) NON NIT NODANT NvIDd Naw) [NT] (2) SIT Nop Ndm|s
NAD MAX MD vassdyay wa ops (3) pAa my mo mM OY OT
NDU'ND P13? NIBWIN NOME 72 NDNA RNIN ID NIND DD ANN oY. AS
82993 92 731382 72 NON nyANn oy. ox Ran pad Nae ROT (4)
Mn22 ayd In p> KIO wE Nin 12) (5) pod Nowa NnwpP oD W999) AAMNA
NANT TI NDR IN NNI ID ANN IN ID M2 wIN Ia PPI paxDs
ind Syy ssn pow by momst xnsanst smn now Noy xan (6)
NNIMI 72 NIN TIN Ne (7) oT waded dion swy Sy orp Sy1 xan
SNDDIOI TT. WA AD My, mde xmspr myn qwedt ows om bay
PIBW |W PAID PD pop XP NMAND sna NNW
TRANSLATION
Again I come, I Pabak bar Kffithai, 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 Abiina 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
Abtna 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 Abiina 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 Hermon
and upon the monster Leviathan and upon Sodom and upon Gomorrha. In
order to subdue Devils (7) do I come, I Abtina b. G., and all evil Sacra-
(121)
122 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
ments and the tongue of impious Charm-spirits; I have come and smitten
the Demons and Devils and evil Tormentors, the Gods (Idol-spirits) and
female Goddesses—standing in serried rows and encamped in camps.
CoMMENTARY
A mutual charm of two sorcerers, each invoking his powers in turn 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.
I. 2m: apparently a formal term of introduction; cf. 26: 3. !t
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 2)n-1in 1. 5.
pans: the Persian Papak, Justi, p. 241; cf. Arabic Babek, Greek apfexoc.
The name occurs in late Babylonian, Hilprecht and Clay, BE, ix, 68.
NMDID: Syriac NMA is a water-flask with a small mouth. For
the character of the name, cf. Hebrew prapn, Xottac, Lu. 8: 39 = NND
3
“wine-pitcher,” etc. For the hypocoristic termination in "%—, see to I: 4.
It is parallel in meaning and form to °pap3, Neh. 11: 17.
NYY] = NNN, 27: 3. Comparing the Rabbinic y3, “a shining spark,”
and “white earth, gypsum,” and yna, “polish.” I understand this word in
the sense of “polished armor.”
NUIT nop = xwI cnop d3, 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);
Josephus’ exorcist used an iron ring. For the western world, see Pauly-
Wissowa, Real-Encyc., i, 50.
2. x27 I supply from the parallel inscription. After it appear traces
of 51, 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 TEX’. 123
xppint xwn2d saws: the garment of a potent being carried with it
his powers. Compare the assertion by the magician in the charm noted
to 1. 1, 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.
x55ian seat NDDAN. NDMIN is found in the parallel bowl No. 27 (along
with the rest of this phrase); in 19: 7; in 25: 4 JOO NDD[IN]; in 11: 7
in the spelling D25N; and in 7: 8, DON = Myhrman, |. 4, DOWN. The
forms give the clue; D’O1N is one of the Syriac spellings for the Greek ‘Epyie,
e. g. Peshitto to Acts 14: 12; DIN also occurs in Syriac. NDOIN 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 Hermas, London and Benares, 1906. ‘he 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: ¢ yeyevgodar ix Seod Aéyouev Adyov Seov, Koivov tovto foTw buiv Toic Tov
‘Epupy Adyov tov rapa Yeov ayyeArinoy Aéyouow (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 soon (= xbbn, 19: 7),' 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,’ and Reitzenstein has now trenchantly pointed
* The ‘Epuge Adyiog or Adywov: Reitzenstein, op. cit., 43; Abt, Apologie des Apuleius,
118.
7 In his Die Ssabier und der Ssabismus, 1856. See now Dozy and de Goeje,
124 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
out (p. 166 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.’ 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.”
The xdsnn of our text is then a proper epithet of NDD1N. What is meant
by the preceding epithet s'27? It occurs in the parallel text, and also in
Stibes text) [525; thus=son ot noxdo pono. I suggest that 27 (x27)
means “who-is-in-Yah,” an ancient mystical expression for the Logos; cf.
the Johannine zpi¢ tov Sedv, 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, 37°23 1m’, and note.
3. “I (cf. 4: 4), reminiscent of the biblical ‘2 2p, for which see
Joelrik 100;
NIN: a name of two Amoras.
snayi: “scabby”; cf. Gareb, 2. Sa. 23: 38, and the Palmyrene 82"),
de Vogté, Syrie centrale, no. 141; also the Arabic Juraib, Jarba.
NIN: the same name in Seder ha-Doroth, ii, 45. The form is shortened
from Abba, see Lidzbarski, Ephemeris, ii, 8..,
‘xnt: so the probable reading of the name here and below. It is
hypocoristic from xn, “corner”; cf. the biblical name Ribka — Aram.
span, “stall.” Is there here a pious allusion to the daughters of Israel as
polished corners (nyt) of the temple, Ps. 144: 12?
NIDwN: the verb is found in the Aramaic only in the Syriac, and but
rarely, and in the bowls occurs only here.
Nouveaux documents pour étude de la religion des Harraniens, in the Actes of the
6th International Congress of Orientalists, II, 1, 281.
* Bar-Hebraeus, Chron., ed. Kirsch, p. 5, where Hermes and Enoch are identified
“by Greek books”; also a reference in Reitzenstein, p. 172, n. 3, to a Hermetic MS.
bearing the name of Idris = Enoch. For this Enoch-theosophy see Joel, Aberglaube,
ii, 16, I0.
* Ginza, R, p. 54, ed. Petermann; see Brandt, Manddische Schriften, 80.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 125
7 8O%T NBEMN: 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: 8-11, 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,
I, 3062 ff. (Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258).
The sealing of Tehom is referred to in Targ. Jon. Ex. 28: 30.
4. wnonnn: 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.
mnns: for the various forms, see Glossary, s. v. NNNDN.
m322: a Mandaic and also Targumic idiom for ‘7122, Néldeke, Mand.
Gram., § 144.
7 NnNwp 2: 12 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.-jtid. Eschatologie, 78, would read Mavs for Daw). 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 Manichaean 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.
N22: participial form from 1133; the Peal is unique.
5. an: the other part of the mutual charm now begins. ‘The contrast
is further expressed by ‘12, “on my part.”
126 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
NI'N2 IN: this name was omitted in its proper place and is now inserted.
6. xnoons: for the prosthetic 8 see Noldeke, Mand. Gram., § 24.
mon Sy: a reminiscence of the myth of the confederation of the
fallen angels upon Hermon (n. b. Y o1n); 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.’’ 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.’”* Cf. the anointing of Nebo by the evil gods in the
Mandaic mythology, Brandt, Mand. Rel., 126 f.
7. PIID ID: construct of accumulation.
“pID II: “camping in camps.” 751. 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 O° "5)). 7599 occurs in
a MS. cited by Rabbinowicz to Megilla 10b: 17" Sw yEID m3, where 9
= Hebrew 72¥.' The variant in 27: 11, “IBID “51D, parallel to ‘D “TD,
is probably the correct form. ‘The allusion to the serried battalions of the
demons is epical, perhaps of mythological origin.
* Eusebius, Praep. Ev. i, 10: 7; text in C. Miller, Fragm, hist. graec, iii, 566.
° Hilary to Ps. 132: 3, see Corpus script. eccles, latin., xxii, 680.
" So on Jastrow’s authority, Dictionary of the Targumim, the Talmud, etc., 1476,
but I do not find the reference.
No. 3 (CBS 2963)
NON? NW NON NMA SIDS PIT pom cam NIT DN NMNIDN ID qow3
RY NIDD RVD NT PD PAN APT aA 2 os (2) PSA a
mey2 mid Same mnmx md so (8) >MPT NII AIAN POYSY pm
MNAVRI PRN win wis addy Noo. PON por pmax Po ya pany
MOMS OAS Mew WI 2 TAS PIA om dp eds aby yoy (4)
Dy II Ny ywpyn wor (5) mdya toy moe wonp nl nas on Spon xb4
$9092 NPT NDA ND Odiydy) ryt NI po nnd nay p32) Pw mst pa pons
DYE DN AM OPI Aon (6) WN Ayn yapypoys aon ADA IDA yryryrt) mee
Wow YD Ww PD PPD PD PD POPD NNTP) NNW PD AN|Y Np InDK pp Ion
Ont mn yow 39) (7) mon Spynt sn qwoet Xon Now xin biti eo Dee ae
wee CRITI OTT WIPO 3 TAN PAT Mes Ip) mp mg yoann, pry
ye ty pe mst pansa 55 (8) por pmo b> jr naw na penn ony MD
MPD SND? NNVWR POTN! N|Y INDN PP PoPD {DPD oiwa iON wwDID
ont mn yow (9) 11 MI Smt NM INooT NID Now [NIN PIN] 7...
sow [INI M2 NNW AN NMI PIA. Met por ometp po pom. pry
MONS OAS OF pa PILPow WAN op po] ..... [Mp]o Saat xa
TNDN BWA POR WWI 1? PAT PN? MKT aN p22 OP Pr (10) Nop nA
SIDD Sow NIT PIA] 22... PD PDD [DPD NNTP? NNVUN PO ANA May NAY
PI mI PO yoonay pry dnt (11) mm yew soy mow Smt emp INbps
mn& (12). .... DT kw NYT Pia Py Sin Nao Now Pon ows MwA AN
TONY WYOID PN? pT pA meSXt pay poa o> oop poy NDNA nD anne
mt Xen] Oowypa Tmian Jo mM aye yon 42 mA yy poor oy mn ape
[TON JON WN OSD THE
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) Ardéi bar Hormizdtich, that from him may
depart and remove the evil Demon and the evil Satan, who is called Sr is
(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 Parkéi from
Ardéi 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 eal AVA AC ARR
HSR;- HSR, (PSPS ES VT MR DAR CO eel: Nike ects
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 Arddéi b. H. 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,
SKS N ORO YN, ORGY WING! cen [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 Arddi, etc.) PWTSS. According as it is said: “And YHwH
said to Satan: YuHwu rebuke thee, Satan . Yuwu 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. “: construct = Syr. NW. 43) NNNIDN D: a frequent epithet in
these bowls of the deity invoked, along with ‘on77 N3n NYDN, e. Feito deh
Cf. the frequent invocation in Pognon’s bowls: 8'DND7 NYDN NNIN, SDN NON
xnxows, etc. The theme DN is equivalent to oéf@ 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,’ Ea is a-si-e.” And the exact equivalent of
S27 NYDN is found as an epithet of Gula, the consort of Ninib: azugallatu
béltu rabitu, “Great Healer, Mighty Mistress’; and of Bau, who became
identified with Gula, e. g. asitu gallatu.’ 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.. 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. orfp 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 xpiy 5ya, CIS, i, no.
379, and Ev. 15: 26, JN mm uN. Also n. b. the common epithets for
* La magie ass., Fossey, 323, 365, 360; n. b. his title réméni.
* This reference I have not been able to verify.
* III R, 41, col. 2: 29; Delitzsch, Hwb., 197a; Schrader, KB, iv, 78.
* R. C. Thompson, PSBA, 1908, 63.
* 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, MW3N (see Clay, JAOS xxviii, 1907,
135, and Montgomery, ibid., xxix, 204). He interprets it as = en-usdti, “lord of
help,” our very title (cf. Delitzsch, Beitrage z. Ass. i, 219, for equivalence of AZU
with asi), 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 2) by & when the Aramaic has the root 8Dx, while Clay’s explanation appears
to me the more satisfactory.
130 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
the love of God (Vv om) in the O. T. and Koran, also in the Palmyrene
texts. Pradel has collected in his Griech. u. siidital. Gebete, 42 f., a
number of the epithets denoting the healing and merciful character of God;
he is there tarpdc puyar, éAefjuor, etc.
(3) yD: a standing introductory formula in these bowls (with xb3,
etc.). jot, Pael, appears to be used in the sense in which the Peshitto has
it as the rendering of the Hebrew wpn, “sanctify,” e. g. JOosht-7 13,1 er.
12: 3. Cf. the religious connotation of the parallel root— 7p’.
For xnpnnas a pa“dl formation see Ndldeke, Mand. Gram., 121. Gr
the Mandaic forms and formula cited by Lidzbarski, Eph. i, 96, n. I:
NNINDND) NAISINN NnmonNn. The “charm, mystery, seal,” are identical, and
refer to the Great Name of the incantation. For the identity of name and
TA? Broce
3
seal, see Heitmiiller, “Jm Namen Jesu,
2. ‘TS: hypocoristicon in -6i, abundant, with variants in -d@i and 7, in
these texts (see Ndldeke, 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.
jimppnn: a frequent Persian name see Justi, p. 10.
ny. or ny = yn, from yy or yyt; but as np, from nnt (found in
Heb., Ex. 28: 28, cf. the Aramaic mt), see the forms nr, 10: 6, ym,
{2:"10, ‘NMINNN,. Pognon, Bib; 3123;
“Demon, Satan, Destroyer,” all epithets of the one demon; cf. above
pp. 58, 68.
DDYBY : with reversal of the alphabetic order of the first four letters—
to indicate the bouleversement of the demon?
si23 max: abbada gabbara, abbad not otherwise found; for the forma-
tion cf. Ndldeke, Syr. Gram., § 115. Notice that the Hebrew and Greek
Abaddcn is represented in Rev. by 6 aro22twv, as though the original was a
noun of agent, not an abstract. The epithet = mnwnn sx500, 2) SO 24-110,
mnwnon, Bx. 12: 23, the Samaritan xbann, etc.
3. 322%: for the vocalization of the conjunction cf. xdo, YA satis
* Baethgen, Beitrage, 82 f., Lidzbarski, Handbuch, 153.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 131
nandwdy, 14: 7, etc. The conjunction is also similarly pointed in Targum
Onkelos, Dt. 14: 37 (ed. Berliner), 95m"; see Berliner’s note, 11, 140.
hoe: the half-vowel after © is indicated, as in Mandaic.
JONND WIN WINX: thus the uncanny stealthy movements of the demon
are expressed.
4. Ns: probably the first element in such a name as MANTANN, “sister
of her father,” cf. »29nN, “brother of his father,’ a frequent name in the
Talmud. Cf. biblical axnx, and the Babylonian Ahatbu, AhatSuna,
Ahat-immisu, etc. (Tallquist, N eubabylonisches Namenbuch, 3), and similar
names in the Glossary.
298: hypocoristic of Persian Farruchan, Justi, p. 94 ff.
5. ht = hawen, cf. jn, y07, 6: 4, pl. ppl. with future sense, as
common in Syriac.
jt: appears only in this phrase, so 16: 13, 19: 20, is archaic and
seldom in Talmud; for the pronouns 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, De 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. pry: for the second ° representing the Sewd, cf. the Sabbioneta
text of Targum Onkelos, ed. Berliner, to Ex. 21: 13, Num. 35: 26. For u
in int, see Noldeke, Mand. Gram., 219. N. B. the two prepositional
forms ‘71ONTIP and ANMIP along side of each other, the latter attributed
to the “Palestinian” dialect by Dalman, Gram. d. jiid.-pal. Aramiisch, 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," 65, ad infra: the God of Israel whom the heavens bless and (the
oceans?) fear and every devil trembles; Dieterich, Abraxas, PAG WIS 5 ott: the
name at which trembles the Gehenna of fire and every mountain trembles ;
Wunsch, Antike Fluchtafeln, no. 4, 1. 44 (with editor’s notes), and no. 5,
* “Neue griech. Zauberpapyri” in Denkschriften of the Vienna Academy, phil.-
hist. Class, xlii, 2: his earlier publication in vol. xxxvi is cited as PAX x Via.
132 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
1. 21. It is not necessarily a Jewish phrase, Wessely, XXXVI, GO; 244 ike
“This is the primitive ( porevor) 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)
SAYAN NDT pon qeedy snes omy Say pytp poxdy d5n55 San
RDM ANI ON (2) YIIN JO SIND MANN PN YDS PON pao nwa
872702 NO MD ows d99 AIO eID] Ny NMED 2 paxpa m2 ponn xb
NIIDS AN Sw [Sonnay] xvva smpwa 95 wows Sw xo (3) xy
NWT NTIDINA PI2 NON (4) BN wl INN TNs WD “YDNT SOW. N95
eemdn Wwe PIM P3nd Ayay mI NNN sola 125] SDN Jn sD)
DON? PIV sapI|T naa RNY Tr NIT (5) oNDT NOD sy PWN PD
wo 033 na pdsp2 xh Spay) SMa] TD NIN AD Nomn xd
mma atnnd *Jownns ww woos xdy xd. xd mea oa (6) paxNbo mmo
Nns (7) n3p3 DONT Mops MII HIN A? DIAN SWIFT N24 STW AI MAN
XDI 12 PAN|T AMINA NIN ID RINT ns
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 Kafithai, 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 ‘'welve 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 Abtina 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 I surrounded it. J, what I desire I grasp, and what I ask I
take. (7) You are in the place of Abiina b. G. and in the place of Pabak
Jape iat
CoMMENTTARY
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. soyds sa: 9 is to be identified with the plural of the Syriac
metalletha, mé°tallé, or matt?lé,;* the » probably represents the pronunciation
mettelé. ‘The second word ba is the infinitive of 5y3, “contain,” whose
original meaning is retained in the Hebrew, even in the sense of holding
in with force, e. g. Jer. 6: 11, over against the later meaning of “measure.”
swvip pando: See p. 79; also cf. NNNWINP NIDIN, Ginga, ed. Peter-
mann, p. 231, 1. 10, and the Mandaic xwnpt “nn.
‘myn: the first letter was written by inadvertence.
NmITT WT: case of dittography.
xnwnow: for the prosthetic &, cf. Noldeke, Mand. Gram., § 32.
3. ‘2 m2 “WONT: 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 IDS is found in classical Syriac (Noldeke,
Syr. Gram., § 280). But in these instances the participle is middle voice
in meaning; thus xb aD 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.
jinx: this spelling is found in a passage from the lexicon of
Karmsedinoi, quoted by Payne-Smith, col. 266, s. v. DWDMND"IN.
"ns: “his brother” and “his brothers” have the same spelling, differ-
ing as -ti/t and 6ju; the forms in -f#i, 6i are Mandaic, and also Palestinian.
ry 4 e f . . .
here is reminiscence here of a cycle of personal legends concerning
Enoch which have been preserved only in the Arabic, see Weil, Biblische
* See Noéldeke, Syr. Gram., § 59.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 135d
Legenden der Musselmdanner, p. 62, a compilation from manuscript sources.’
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.” A spell laid by the wicked on a saint was @ fortiori potent; see
above, p. 64, for other apocryphal examples. For Enoch in incantations, cf.
19: 17.
mwxndid: the word is written twice; in the first case the scribe cmitted
the &, then inserted it above the line, and on second thought rewrote the
word correctly. It is the Syriac and Mandaic xpmbsxo. The first °
is unique; it is to be classed with the phenomena noticed by Noldeke, Mand.
Gram., 223, where, e. g. -ytin for -iin.
37 xnyw, xa xo: cf. “the great day,” Hexaplaric Syriac to Js.
I: 13, the New Testament “that day and that hour,” the Syrian Ephrem’s
expression, “the hour of judgment” (ed. Lamy, iti, 583), and the Arabic
“the hour.” For the feminine form ‘na, see Noldeke, Mand. 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.
® See Montgomery, The Samaritans, 224.
ft
136 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 Js. 24: 21 ff., 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 Js. 24: 21 ff., and we may compare
the invidious use of “planets” in Jude 13, in the expression dorépe¢ tAavqrat.*
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.’* 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 10p5° 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.
* There is literal reference to this passage in No. 34: 6,— x27p1p3. There is
possibility of confusion between N3pB and N37p1b.
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 Jsaiah 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.— ‘sopx for “2px.
6. md mt: the root mr (mm, mr) is found elsewhere in these
bowls, and also in those of Pognon and Lidzbarski (see Glossary C). It
is used in parallelism with 7Dx, etc., in preventive magic. ‘The verb means
in the Aramaic dialects “to arm.” But Pognon (B, 74) assumes for the
noun NINN the meaning “admonition,” and Lidzbarski (Eph. 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,’ Eph. 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.
4) Myat TIN: our magician displayed the same assurance in No. 2.
At least this confidence had its psychological effect on the client.
mana nsx: “hoist with their own petard”!
No. 5 (CBS 2952)
nonmn pwn owa mynd perma pay PP) pont wo nN PVs [DN]
Pl WAN MM RAD ND Warn caw 72 WaT A. . mM. pp ppAyvm
sot ana spr yen spy Soy snwa (sic) Nox? 99 (2) PAID AN wie
ayaw2 YNYYDX WD oVIND Sd PHN pI pers PRIM xn py Now
sdop) Nl ID PAD YAN MATNT Maw monn nyswa (8) pmo nn pp.
(clided ona qe) ny heerny Ovan Ton wa wey my[awR] . OTN
pa ae WO. NEN NIBD TOY NMI NY yO aww (4) N2 WII Ny wre 72 WB
any vp by (5) MoD TON [ON OND ON MM BWA Daw Tons aw. BVM
be mim ex nwo ca mim op by ow min) mewn ne wo? mn op ey an
(sic) ros ar nda order amish qal.(6) ai ova, eon, 72 mi ae [BP a
ndD JON [DN WND OSD
Two lines on either side of figure in center.
mOD JON JON Mon? AYAN (7)
TD JON JON NWO TW TON
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
Farriich bar PuSbi and Néwandich bath Pusbi and Abandtch 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 Farrtch b. P.
and Néwanditich 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 Yuwu, ’H, B’H. Amen, Amen, Selah. (5) “According
(138)
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 139
to the mouth of YHwu they would encamp, and according to the mouth
of YHwuH they would march; the observance of YHwu they kept accord-
ing to the mouth of Yuwu by Moses.” “And Yuwu said to Satan:
YHwuH rebuke thee, Satan, Yawn rebuke (6) thee who chose Jerusalem.
Is not this a brand plucked from the fire 2” 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.” jp
error for Dp. — send the only instance of this verb in the bowl-texts.
8: cited by Payne Smith, col. 3246; cf. Farruchan and composites
in farruch, Justi, p. 95 f£— svp?
itap dy done. |tustl, pp. 228, 1,
n: by heedlessness of construction; cf. 1. 3.
nian: nt (also Talmudic) = nm}, see to 3: 2.
2. "DN: 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 py awn 55
eon.
3. 49 mats: obscure, probably name of a genius; °%3N may indicate
his paternal relation to another well-known genius. For m27 cf. 2: 2.
“The great Prince”: the technical title for Michael (see p. O75. its
to be observed that this bowl is peculiarly Jewish in theological form, while
the following adjurations are in Hebrew. ‘The double use of myaws intro-
duces a mixed construction here. ‘The verb generally is used of exorcism,
with 5y of the object, = opxito, 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. BABYLONIAN SECTION.
4. “The hobgoblins in the way of Hamad, the many”; cf. the Rodwell-
Halévy bowl in which a geographical location is given, “upon the road to
Husi,” and Wohls. 2417, a demon who dwells in Samki. The reference
is to the demons which beset some particular road. For the satyrs see p. 80.
p95 in the text is awkward. 412
ec °*
5. Literal quotations from Num. 9: ren 26: 1 f.). The applica-
bility of this quotation lies in its triple use of the efficacious word 1h (as
above in 1. 3). Hence the magical use of such Psalms as the 12Ist, 122d,
the Aaronic Blessing, etc. Later Kabbalism, found in the theme the abbre-
viation of mn opp ow, see Schwab, Notices et Extraits of the Paris
National Library, xxxvi, 1 (1899), 288.
7. There is no evident sense in these words around the figure. nyns and
WN are reminiscent of the interpretation of the Name, Er. 3: 14; mba —
“avaunt’?, nwo = Moses.
No. 6 (CBS 2916)
NMITT MiNey NNW NYT (2) DN Dd) daddy Td) wd NAS wast RwDD
D2 NANT NNN ID PINT pA Y pdt Nmap 1 (3) mo xnrdedy) sSa9py sprady
wR Pe pow) PAN WON oY pas pawn (4) pw pnow mda smsn
sory uw 599) naa opps nnd Nowra (5) pam Rwy pop. po 1M) 0
IT IY PAID (6) SIA SNe on pAdow psn gmp ow pAdsw wa
NINN) NIINY) SIT NIT PND NOW. AP NIM NP oy pnd pana
yaw pom pws pine soweaD psn xwaray pats 55) (7) pana py pavdy
pow xn (8) DWaA Va) Pow NIN dws pa pwd mI ows ara)
NY DIwWlA TD NMw on ows wy smo owe Soo xmmdn ows Sainy
ees eI wd, eee. Pw (9) PADI pws. Kmyay ows Sax
mm xy ynddiy Sap) cay Nmap a xmddy gmat ym NNwS
Rao NON ey 2) (10) “maxn ona nnxds unsn aa pixd pnd
N32 PPMP IN xy pAb we woods papy Nowd pop xbdy xpos NNDwA
OyT por Dawes patos qo pad um pnd (11) mess pazap S92 podwen by
DPI OF) NID 1D MI NNN 1D NPE apa NP pm pom aay Kw. pn
PT NOI po. ToT Nw yaw met on (12) Now dan mdp Sry nw
m5p yor por aby
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, Mérah; 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
notuto’ Adak b-sHs ‘andito (Ahath Dey Lia G1o sand stone eee 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.
I. nwa: cf. son, 4:1, and see § 8. Cf. the verb, 1.5. N. B. similar
use of waa in Pesikta R. 16 (Jastrow, p. 611): the sacrifices are “presses
because they press down the sins.”
2) §°Du, also’ 122 (G2 in sDOtee places before ‘2p. Out of several
possibilities of interpretation I suggest that of ‘1 in the sense of “side” —
(cf. 34: 4), and then one who is familiar (Jastrow, s. v.), hence = the
rapedpoc or familiar spirit of the Greek magic; e. g. the oveporouroit and
mapedpoc in Justin Martyr, Ap. i, 18, Eusebius, H. £., 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, Karin, in the Koran (e. g. 41:
24), see van Vloten, WZKM, vii, 182 ff., sd*1 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. pis: cf. the Persian name Adaces, in Ammianus, see Justi, p. 2,
and cf. Noldeke, Persische Studien, 417.
mnan: cf. the Syriac name HGthi, “my sister,” cited by Payne Smith,
col. 1408, here with the Persian diminutive ending.
pana: the Syriac say, “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.
WT 1972: the same phrase in the Mandaic, Noldeke, Mand. Gram.,
ReOLO 2:
Poppi. ct. Mer Oe tA. Lu, 6: 4.
5. For the selection of a special day for the exorcism, see p. 55.
6. SIN: unique form; 5 is treated in some forms as though Mx,
and here metaplastically as NIN.
saan: the only occurrence in the bowls of this ancient magical term.
—The root ¥ is used here not in its Aramaic sense.
fabri == ipage Ci leed:
7, pms: cf. Pesah. 111b, 3S 25, 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 "7 24p 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, 11); or
four deities surround the sorcerer, in front and back, at right and left, ibid.,
iii, 142; the Makliu-series, vi, 1. 123 f. Cf. 13: 7.
npdwn: for the new vowel see Ndldeke, Mand. Gram., § 25.
144 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
ir. The penalty for infraction of the charm is bombastic enough!
For the threatening of demons, see above, on 3: 6.
333, spp: Mandaizing spelling for 7292, YPB3 ; ISO NING =e Nie
A dialectic formula may be used here. N. B.3 of the preformative,
ona from Syr. ot, and x3 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, il,
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 waw 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 1608r,
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 &, or looked at from the side like wv, with which we may compare
the w’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 16081 (Myhrman)
NNIDN 9D JoOwr2 Nnonn 9D Jow2
NIINY MONIT NII NYDN (2) NIINY WONIT 739 7 DN (2)
qe NID nN (3) N2O°NM 45 15 (8) NIoNM 4135
PITT MIP MD Mwy
DIAN 3a (4) INT ANN NIWM EDX 13 (4) 3
133 53) 793 NTN YD no
MID PAN As int Nn)
N37 NONNI) NIV NONI v2 M397 NONND 739 KASN7 Hw
SVT MNIVT wear (5) bs ws MINIT ess (5) wT
BYTPT NI
oe DY OD NPE pyryIos pyres MY OD PD] prams pyres
PE PN pIwD 521 (6) MIDI NONWD AT AA VT) (6)
Pes 93) pow Soy emote
(145)
146 UNIVERSITY MUSEUM.
aye Syp poy ment pay 2 pp
Paste] 92 TNT PTT
qo NOD NMDY NIDIAN PP NIINY IN (7)
soy may mop apna] v5
saps [52 (8) Sept]
niwoy Ssrpty Spay ONvaa pws
ROT NTT] DSN) AND ONYDY ONDY
soo ymax) (9) [3 Ww Biwa
NNN UMNAT NII NIT DIN
wd SnbIo ANNwra wT NIP[aND])
sysop (10) [Anat mma] mwes
ata
WS SOO NAD) PWIPR I INT
ppp stat Ant Ayn nwes
NOD PON? XT NIN] 2
spree pomp $9) (11) perf pwa]n 23
53)
5) snpid 55) Nmap OD) NNDIY
bsy wp vm ody... eon) lays
moifn Sai D]Np 93) wd HD
‘pn (12) spr O31 [Nnr]I7
man jo pnd sapypp vet a nnn pT
xm
MOI [OT PAM IW pap ow
mo fwra] py pyr TNS jai NO Yr
at nt
snvrt osnwe iat (18) mow[ai]
say xd mm oy we TD) NV
non[y] Newa2 pat Nm NA
DID) CE wsIn wy wan
[xnvip]i xnpayn vr mle) ps
sin) NMNwWrD NT (14) MDI)
ON
BABYLONIAN SECTION.
eyo 99 SD py RMD PIA APD I
m2 yw
nod NID NND pI? RII Wn (7)
TINT NNN Dw TDN 12 (8) 4
mapwen may dys pan xnyay 793.
been ow Serooy ONIaa Dw
NID NM DION ON DI
man imax (9) Ww. Ww Biwa
NN ONT NITION WAT DINAN
nod SIINT NNWID INIT NIOIN
o> up NAD) pd2 NINN
pa May Ps wWTANI Nw 172 (10)
mp1
nnd pon? NPT
b5) S599 593 77 S2y (11) TY 73
snpidys stomp day xndoan1 sn1»>
yyp oop oa) Nnpay
yr (12) pp 231
nd NIPIHIND YT IT PT
MTP POT PIII! 72 pI! owa
pyr Paw wn) Xo Rt
smart Ssynwy iat (18) mw
say xd mnmipd by wo Ta. 811
yt py pom) Nol? PIT NT NT
snpoyy xnoids Nndda11 N29}
smoione) fasnay] xn)
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 147
mnwrordy sd9d) AotW oY NpERN
wD pn 551 wD woMDY WIE
pws pp o3[y] owes
[S]7n meta) NDP NPY ADT
NON) 8723 1973) (15) Naw
pray yd2 pova Say wo Som
Mai por Nw por mm. py
PIION WINDY pot aap
WIND NI MAM Ww po
29 1D) PIANID por ID py
NM 2 wp
NW9D NoNaM 03 pa pdanyn dq (16)
DAM TIEN Ny AN powen dy
PPD O31 HDI rN (14)
ITD
NUN N73 NOM RYO W nD
ADDS) 8127 nyo) (15) Kpifyr]
yp ySya pay 599) ys S555
1D
3
Dw)
PIN NTN
nA pwmn xy
kw92 NPIN NI pbanyn xdy (16)
(sic) PANN. pay xdy
Al pymn xdy
nor m7 Noda wd pad nrnmn xhy moet papdna xo nnd pinmn xy
NT NOW 19 ROD T NNINwD PINOY po Noo pAngwa wdy
MPD por por Odyy5y MD TON por pdyydy
NIYIWO NID TN th ae
PYIWY PO PIT PDA PYIwA INIWW syn. Jou opp NIT Nop Jay by (17)
PEMDD PIT poszy o> pA mywd) pwr pow dy nna Spas xnsann pda
M1297 APD PON POR pmpry Sy own wT503
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 Izdandiich; 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
bart:
(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 Merditich bath Bandai, 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
Merdiich 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 7 alone, Mis gener-
ally used for final a, the antique form s2p‘B7nY is found (1. 6), as also the
true reproduction of Hermes by 7. 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” Clay eben ee nis
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
§ 11). 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 Il. 9 and 10. M. retains its polytheistic plural; my
text has clung to the form, but misunderstanding it has read 1° (i. e. p35 =
5 = 195 = 15), and I suppose made it refer to the following fem-
inine YDJ, or to some feminine demon. For the same reason it reads,
awkwardly, p23 in 1. ro for the correct pnd. 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
* Cf., among the seven planetary spirits of the Ophites (Origen, C. Celsscvi.i3t)
Taw, LaBawd, Adwvraioc, EAwawwc; the “angels” Adwvar, Baonnp, Taw, Dieterich, Abraxas,
182, 1. 12; also in Pradel’s Christian texts, Sabaoth and Adonai are found among
angel-names (p. 47).
150 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
text, leaving but a trace or two of its original source. Such are the com-
plications of this magic!
1. The opening singular invocation does not agree with the following
plural in M. |
sx: 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 = 77 71%. Also note Izeddad in Justi, p. 147.
AP SVTIIPN: Tus, eps +146:
With tpox, M, cf. in addition to his reference to Aspenaz, Dan. 1: 3,
the name ASpazanda, Clay, BE, x, 41.
s, °y¥: plural, “the rays of light.” This and the following term
represent Hebrew 1135.
“yt: with expression of the half-vowel, as in cases cited earlier;
cf. Stitbe, 1. 62. For the following Hithpalpel, s. Jastrow, p. 407.
way, M: so the spelling surely, see above, p. 81.
6. “from the body”: cf. the @vAcxrhpwov cwuaropt2as, London Papyrus, I.
589, Wessely, xl1i, 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 {. Nuriel-Uriel is generally the fourth. In Stibe, |. 58, Ssooy
takes this place. Ssvpy occurs in Sefer Rasziel, s. Schwab, Vocabulaire, 214,
and probably in a text of Pradel’s (p. 22, 1. 16), where asa and aga doubtless
— Asael and Raphael. N. B. the care with which the scribe rewrites the
name of Asiel; all four names are made to terminate in -?el.
povs — M. pin (the latter the closest to the Greek of our
spellings) == Hermes, see to 2: 2. Myhrman’s suggestion, which I
originally (and independently) favored, that the word is Hormiz =
Ahura-mazda, is ruled out by the fact that that element in our proper
names is given by mann.
wa om: cf. Stiibe, 115 man mwa; Pognon B, no. 5, N32 mM; 835,
above 2:2 (q.v.); m2 3m°, 13: 7. WW ancient form of the divine Name,
appearing (apart from biblical proper names and probable Babylonian
forms) in the Assouan papyri, in the Greek magical papyri (Deissmann,
Bibelstudien, 4 ff, Blau, p. 128 ff.) as Tao, surviving among the modern
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 151
Samaritans (Montgomery, JBL, 1906, 50, n. 5), and used in the magical
texts current at Mossoul (PSBA, xxviii, 97). I think the doubled term
here is theosophic: Yah-in-Yah; cf. the Christian Logos-doctrine and its
terms, and Kabbalism. It is possible that Sttibe’s mn = Yahbéh (Ia$7)
= Yahweh. At all events this spelling-out of the full Tetragrammaton
occurs in a proper name below, 26: 4.
Q. Wax, and pana below, |. 12, probably correctly diagnosed by
Myhrman as exalted sorcerers’ names; see above p. 47. For the two
Amoraim Abbahu, see Jew. Enc., s. v. A suggestion in another line is
possible for Abbahu. King in his Gaostics and their Remains; London,
1887, 246, says that the Pantheus or representation of the pantheistic Deity
of the Gnostics, appearing on the Gnostic gems, “is invariably inscribed
with his proper name IAQ and his epithets ABPAZAE and SABAQO and often
accompanied with invocations such as ....ABAANAOANAABA, ‘thou art our
Father.’”” Our Abbahu may represent this epithet and the passage would
accordingly preserve three of the Gnostic designations of Deity: Yahu,
Father, Abraxas. For Abraxas see above, p. 57, and for treatments of
the subject and bibliographies the articles ‘““Abrasax” in Hauck’s Realencyk..,
Jewish Encyc., and especially the splendid monograph by Leclercq, in
Dictionnaire de larchéologie chrétienne, etc. Variants in the bowls are
DDIIAN and D’D73N. ‘These forms represent Abraxas as against the original
form Abrasax, hence I use the former word in the present volume. Myhr-
man remarks (p. 345): “As over against the view of Blau-Kohler (Jew.
Enc. i, 130b) this would prove to be at least ‘a single reliable instance’ of
this name occurring in Hebrew”’—or at least in a Jewish document, as
my text is. Abraxas is found in Sefer Rasgiel, 5a.
sadano, x00: instances of the Syriac nominal formation from de-
rived stems.
NNNID NN: recalling the Jewish “good demons,” see above, p. 76.
The expression is also reminiscent of the Greek dya¥d¢ daivov, frequent in
magic.
s21039 (2d): ppl. w. suffix. It is represented by three ppls. in M.,
the second = 27039, which M. translates, with a query, “pierce.” This
is impossible; I would suggest to read 1 for NM, and understand the Afel,
152 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
— (Rabb.) Heb. 2In, of naming a person to a deity and so placing him
under his protection.
ro. We: Mer-dttcht, = Mithra-dticht, Justi, p. 208, Bemerk.
MIND = NIND 27: 8; a masc. name among the Jews, Sefer ha-Doroth
ii, 84. But these names appear to be indifferently masc. and fem.; cf. I: 4.
The same name ‘32 is found in Nabataean and Palmyrene inscriptions,
Lidzbarski, Handbuch, 238, and = the frequent Babylonian Bani-ia, cf.
the name lists in Clay, BE, viii, pt. I, pp. ix, x.
II. ‘PDN PID, occurring frequently. in the unpublished No. 2918.
I interpret this from the Syriac N2D, as of the magic circle, cf. 8INI INN,
39: 7, and see p. 88. The circle was used particularly for necromancy and
devil-raising. Cf. Eliphas Lévi, Dogme et rituel de la haute magie, Paris,
1856, ii, 1. 14. The objection to this interpretation is the entire obscurity
of ‘PDN.
yy: for “pyr, isGr, cf. Maclean, Dict. of Vernacular Syriac, 193b; for
the meaning, see p. 94, above.
For the epithet ‘wp, cf. the epithets yarerée, violentus, etc., of the
demons; cases cited by Tambornino, De ant. daemonismo, 15, 23.
12. “under my own hand”: there is much imitation of legal forms in:
magical formulas.
pam: evidently a Persian-name; Myhrman as from farna, “good
fortune,” and gin (?) comparing Pharnakes, etc., Justi, p. 92-96. I may
compare the Persian name Frenanh, Justi, p. 105b.
pyr, yt, parallel to M’s j yt, Nyt, in the latter as from root Spr.
13. Sxnvo 12 = M. bxnwp 13, translated there “son of the inquirer
of the oracle.” We must go to the Assyrian for the explanation. There
the corresponding form mustalu means one who gives an oracle upon being
asked, i. e. an oracle-giver, and is an epithet of deity. See Jastrow, JBL,
xix, 99, and the reff. in Delitzsch, Ass. Hwb., s. v. bsw. The expression
has the connotation of deciding the fates, with which cf. the following
phrase in our text NM) MNT «72 may here be used like the Arabic ibn,
without modifying its regimen. Or may the phrase = bari mustalu,
“oracle-giving seer’? Some ancient phrase has been conventionalized and
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 153
personified. For the following expression concerning the inviolability of
thes dectee, crite iss
NIN WD: ppl. pass. The root wn came to be used particularly of
poisoning. The ‘st are probably “hairs,” Syriac seppd. Any portion of
a person’s body, especially hairs, nails, etc., as detachable, could be used in
magic directed against him. See Thompson, Sem. Magic, Index, s. v.
“hair,” and with abundant citation of comparative magic, Abt, Apuleius,
179 ff.; also Blau, p. 16r.
14. For the appearance of devils in animal forms, cf. the reply of the
demon to St. Michael in a text of Pradel’s (p. 23): “I enter their houses
metamorphosed as snake, dragon, vermin, quadruped.”
15. PIyra = gewanin, cf. 1. 16, vs. M. p23 gawwdnin or gaunin (?).
16. poamn, own: Paels, with * for preformative half-vowel. I
understand pawn and jmp n, of the demoniac bewilderment of the
victim (see Jastrow, s. vv.), or actual insanity. M. has for these verbs
“nopn xd in their house” ; Myhrman’s translation, “shall not dwell,” would
require f1mn. It looks as if pon is for PII .Or an.error:ior: V10"N,
from N37 = S5b..
smn: so also 8: 11, but generally in parallel occurrences, e. g. Myhr-
man’s text, Nn”. The same noun is found in the Mandaic, ‘wy Nnaw
(Ginza, Norberg’s text, ii, 18, 1. 12), and the verb, 23) Inw (iD ale 10):
It means to “snore, sleep profoundly” (cf. Heb. nomn) = Arabic Sahara.
tie Tee ate)
17. 82) SD: cf. 5: 31 and see p. 97. D’DED: cf. Ass. pasdsu.
“70 men holding 70 sharp sickles”: i. e. the 70 angels or shepherds,
representing the 70 nations, Enoch 89: 59 (originally regarded as good
angels, Schiirer, GJ)”, iii, 198, n. 32, Lueken, Michael, 14, but later legend
regarded them as fallen). The “sharp sickles’” are an echo of Rev.
14: 14 ff., where the Peshitto uses the same words as here. ‘This coin-
cidence (cf. also Mt. 13: 37 ff.) argues for a common source of ideas.
mew: inf. of ‘yw, Targumic but not Talmudic.
pandr : Pael pass. ppl., of the Syriac and Mandaic root “prostrate.”
Or possibly cf. the Rabbinic meaning “put on a cover,” with reference to
the inverting of the bowls, see to 4: 1, 6: 1. The “beds” are metaphorical
of weakness and subjection, cf. Js., 50: 11.
No. 8 (CBS 9013)
(ONY OTD ONT. PITT mat NMONNP XDD PIT pow NRANIDN IT MeN
snvdody gat dd ded Sx pin pT owD NNwIA NMP? TIN (2) nNNT
ommby [ropa pany pent pomyax ponebn (8) xno) Nneew) NIP»
spy ondp poant (4) ppy yuo poaa Tne wT pPImydD WNDdI mmwrae xy
“J ONIDR PATA poy m2 pp PI My wee aw TInPD psyN)
xd) moma xd pad promn xd aim map na (5) nM RX. wT Ppl ISDN
poor mow onda paaxt pady wows bow [pn]}asv naa Ney pans
SOMID qa yen oa xnesw pady nbwa povby yw dio mow Timp (6)
sob mm xo pox tindp owar (7) pax onep [xp pay] now
sant pop NDdaT maw. pos pyro we M2 INI MINK xww 7
senrdedy geggeg 59d modes ona paws (8) pow ww Dp) 1D 132 DN
Sox POM Mp a yw Par}... Snow. NA NMDOM NNW) NIP
—35 n5 nonvoxy xo apy po od gms Now (9) NTP 72 yer 127 NIP
nmdoynw .. . MINN PD... TOW TINPD pow) maw onep p3°aKx[T]
mo o[pr]p) omy} wow ND NT NTT... era paw (10) Poss) NPI po
am) med noo moms yow[o po oNeNe] 72 oN PIT ANT pw AN.
Sei mnppya omen bw seo xminw2 xdy sadn xd (11) pane pinmn xP
saat bb smd [od on]as omwIPT Ayawar NMI I yey m37 KNpryar Ww
Sny? v2 omtaN axa po> xoyawo oxmapm xmades snap (12) xn»?
posy (18) SMI... NMED 7.2 Tw ow 7.2 apy wa
Sopmnapy 2b ND ID Moya wa P01 DISD na ww NTT po pap
adaa nfw]ay ... 2 pwsp pore Ta mwo nm... 3 pay nae
aye mas os DDD) ONDD WD Minne men omy (14) ob oN r1D5
BN Suis RID PONDS NM SS eee my. . OY Ow PS Ww mnRN
sondo Syvpyay Nan Nande Syypapapay x27 (15) xoxdy Sevryar xan [xoxo
Hy Nieeet ecrae [yJura Sap SNNw Da NN ONIN AN NONLWI NNPIY napyY RD
MOD TONMM ION: DoS) TT NDI ee titey Poca se Sn ULO)e ge ememe [pry]aw
.. enema xn [xnw)o xmdod . 2... sin Sena... omby conn
(154)
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXS. 155
Msp ona Pwwi] sto po ppminnn ... poppmosy 2... n.azw dy (17)
meen meD yaN pox [py ]nd porpny
TRANSLATION
In the name of the Lord of salvations.
Designated is this bowl for the sealing of the house of this Geyénai bar
Mamai, that there flee (2) from him the evil Lilith, in the name of ‘Yuwu
Fl 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) bath 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, Hag 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 Gey6onai 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 J-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
Nines 22. poapricl aun)
Again (I adjure you), evil Lilith and evil Spirit .... (17) .... or
kill .... depart from this Rasndi 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; ways Gewanain (cin) 72 15), #eoneGe Gy) onains (romp nN su Onan.
“color’?). Cf. °*x3 appearing in Bar Bahlul’s Syriac-Arabic lexicon,
where it is equated with wald, etc., to which Payne-Smith adds, “vox
corrupta ex yévoc,” Thes., col. 708.
OND, and below *NOND, in No. 15 NOND: one of the most frequent
feminine names in these texts; see Noldeke, WZKM, vi, 300, Lidzbarski,
Eph. i, 75 £., 97, n. 3; ii, 419. Budge in his edition of Thomas of Marga’s
Book of Governors (ii, 648) gives a note contributed by Jensen that Mami
is a name of bélit ilani, the mother-goddess.
2. snvra xm: 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 TEXT'S. 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 °25 and "05, like the case of the loss of } in the
verbal forms in }*n in later Aramaic, e. Fae IVo nity i arealsquasnan 1.15,
is plural, as snxv"2 shows. Also the confusion of 1 and ‘in our script
renders the distinction between masc. and fem. uncertain. Do the imper-
atives in l. 10 terminate in 7 or #, 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 pl.
Sx IT mwa: a prophylactic “word,” like the magical quotations
from Scriptures; cf. a similar case at end of No. 42.
At end of |. 2 are named the five different “modes” of the lilith.
xmsw and Nmpon are unique demoniac names, found only here and in
No. 17. The probable identity of ‘nm with the Arabic Ghul suggests con-
necting ‘’ with the Arabic silat; 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 Silat is the witch of the
feminine Jinns. (The Arabic root sa‘ala, “cough,” — Syriac 5yw.). We
have then to account for the loss of the y. The form would be comparable
to xnINY. Another possibility is = Assyrian sili, “ghost,’’ Muss-Arnolt,
Dict. 1036 (from mby?), the formation being originally Sélanitu (cf. élanu
from aby). The witch or Chil 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.
xmapn, or xmp nn No. 17, “ravager,” represents the Heb. 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, Rel. 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 «™, 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
Deserta, i, 53, quoted by Thompson, Sem. Magic, 60).
3. pomdn : for the sharpening of the vowel, ¢itt@i from
t?lattai, see my notes on N25, p. 73.
‘Sry: supplied from 17: 5, as also other bracketed passages. PO™YD
is sing., as ND 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.
Skiszen, 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.
posy yw: 5y = 5 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 Bawyowwy
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.
pia: often along with synonymous verbs, pnmonx, yy, etc. Cf. the
Babylonian istu biti si (Utukki-series, ii, 158), the long series of impera-
tives in Maklu-series, v, 166 ff., etc.; Mk. 9: 25, Acts 16: 18; in Gollancz’s
Syriac charms; in the Greek, e. g. Reitzenstein, Poimandres, 295, 298
(where the demon is also bidden not to disobey).
4. 2v7: probably hypocoristic from Rasnu, name of a Zoroastrian
genius, see Justi, p. 259. Cf. the names JTW, TWIIIWNI, in Glossary.
5. NaINDee= NIDA CT5 ce yew 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. 1p must be equivalent to “name,” cf. the parallelism and
the equivalence of the Name and the Glory in the Old Testament, where
123 is also used of the human personality.
7. soo omna xo: 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. 1. 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.’ In the parallel bowl, No. 17, a form of date is given
(1. r Nov YN), 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 Pepedtedeettin 17°27
IM Mma NMDpAY npaw; cf. the facsimile of a Get given as a frontis-
piece in Amram’s work (*>n) mon) moaw npp). It was necessary
that the writ should be properly served on the divorcée, hence in 26: 6,
son wopw: “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. Oto Out
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 Gk),
that is, it belongs to the category of writs from foreign countries for
which there were special forms; hence the NO 12y [OD NNN ND’, LO.
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 pl. are carefully
used, so as to include both the definite lilith and also the whole brood.
7. Poway, pawn: Pael infinitives with first syllable in i.
xposp xpbp: the root = “split asunder.”
ant) (?) may be ppl. from 3:n in sense of Latin reddere.
11. “the house of Joshua”: i. e. of the school of sorcery; in 34: 2
tiiemsorceter calls himself “J.’s cousin.”
* See D. W. Amram, Jewish Law of Divorce (Philadelphia, 1896), esp. c. xiii;
Jewish Encyc., s. vv. Divorce, Get.
160 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
nyawa: “by the Seven” ?—i. e. the seven angels, genii, etc.? The seven
planets are so called simply in Syriac.
12. JS) CDNDON WANS? ct! TsO 2a py IN efor tien hoch mt toda
cf. Is. 30: 29, Rock of Israel’ The “Shaddai of Jacob” is unique. The
scribe was not mighty in the Scriptures. But cf. Ecclus. 51: 2: “give
thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the
Mighty One of Jacob.”
13. piaw mas: 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
S33 (“banners,” then “cohorts”) is a common word in the Targumic
literature for the angelic hosts, according to Shemoth Rabba 15, = M83.
(But the phrase may mean, “who is revealed as.”) The language is Hebrew
and the allusions are taken doubtless from apocalyptic literature.
14. 5xmy is known as an angel of the divine chariot, Schwab,
V ocabulumre, s. v., and Sypy is found ibid.; n. b. play with npy.
15. The reference to the xnpsy 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)
13 (8) yur cat £2 8 NID NITAY (2) NID NID] NOT NV
wsgaaa (4) pma n> pinmyotowmedyd 555 yg pnd yoand oN
wom’s (5) NNIwI M227 NO ND WANS pow na noon [xnJorp 2
ow (6) NYMs FIND nym Mx nO ms ows ppaw [pay] pt xD
MPYMR RNY AN Now ayoamse pnas [op] np sap myown no
Poa Ney po aN pA smd5 vaydy pty win spy aK (7) (Dems PAD Kno
t[o njsn> xpaxey pany xdand xbany (8) povdy onemey sered pmdy np*do
WIIINAT pmasww; M32 INN ..02 03 pO. PND po jor pT yt pans
xpdna xd [pnd pinmn] xd amo mnnos paw na noon (9) NnDYp 3
~. + [PY ]piaw mei... (10) pom spp 2... [Noo xn]ows ads adds
Dae nja ns
Exterior
NTT OY Joinn oxen dar Seay meray ods min omwy qowed ox (11)
JON TON MNO N NTN oy. NNOnN
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 Latbé, 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. S. his wife. And again, do not
appear to them, neither in dream of night nor in sleep of day .... I dismiss
WOU LO) 4 oie Letters (Ol Separation ert ae
(11, exterior) In thy name have I wrought, YuHwu, 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 =
ING. 133 “ialsOeci eNO. o.
T. NI pPMAEENDD A ND Sathe same phrase appears 1ne32ee ey aids tee
whence the third word in the present text can be restored. It is very
obscure and I propose the following explanation. ‘5 is a synonym for ND\3
“bowl,” and is the Syriac and Mandaic Ss m5 (puhra) which came to mean
“symposium,” but goes back to the root 1N5, 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 stw for SN IMWw, etc. NID
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 ‘pv,
we must assume a parallel significance, and it is to be derived from yp,
treated as x“5, 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.
NTly: see p. 51; in the parallels ays NTI.
2. In the lacuna Nmi3nIND might be read. NIT NI is a Syriac idiom,
taken from the Syriac parallel.
3. N23: awkward; probably for J Mn2 INI; cf. 32: 5.
4. waa: probably mi22N3 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 TEX’S. 163
[xn]orp: n was legible to the original copyist of these bowls in 1. 8.
The name signifies patrona. The masc. Nop appears in Pognon B.
ADMD : 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.
pow: cf. the name Sirin, Tabari’s Chronicles, ed. de COe1 eo 41.100,
le ee
PPwT PNOHT NOI: the repeated 3 defies construction; cf. 1. 6.
The terms all appear in No. 8.
5. 4) MS PND MX owa: 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 417° and in the Greek magic of the seven vowels. Cf. Pradel,
p. 35, 1. 9, “in the name of these angels and letters.”
6. ‘31 3p: 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 Sanh. 56a whether mn ow 3p)
is so used or in the sense “blaspheme.” In the present case it means
“pronounce,” and is synonymous to the Piel wy as that appears in ow
wnpon.’ 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.
oan? mas: cf. 7: 12.
x10: a Mandaic spelling for the plural in é.
7. 1105 a category appearing only in the bowls, see above p. 81, and
Glossary.
P22: 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
* For this discussion see Dalman, Der Gottesname Adonay, 44 ff.
164 UNIVERSITY MUSEUM. BABYLONIAN 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.
som: so the parallel demands.
‘mmx: appears to be Afel; ‘n- is hebraizing.
8. xbano = mnwon, Ex. 12: 23; in the parallel the abstract xdvon.
11. 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)
TMA AID IN NPIw 2 Aeya ED) ED ND Ww. NAT AMoNd Ayo x95
NNO PI AMD anny onn (2)... .. ON we om awa mdia mnpipp yy
eee ee PORN ONDA Semawy padst> mews em my oN anos
M2 nw> ANDOTIP OSX APN Non yr a DI NT Eppa ponnys (8)
pon Pony) po wnn azn POD poy PII por pws yyy (4) [pa ]y po ws)
nmin? m3 AYN Nonn Nn AD MD MN oA (5) N32 ANNI WII pw
HADNT por HAND poy PAI. PPmANy pp|n powan pnt (6) swt mp yw
JON PON Dower ps NOY yO pIDwy M3 311 (7)
TRANSLATION
This amulet is for the salvation of this Néwandiich bath Kaphni, and
Kaphni her husband bar Sark6i, and Zaddéi her son, and her house and
her whole threshold, inthe mame of Yah, Yahu,eAh, ... . (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 Néwandich, with that seal with which the First Adam
sealed Seth his son and he was preserved from Demons (4) and Devils
and ‘lormentors and Satans. Again sealed and countersealed are these.
the son of Sarkéi and Néwandiich his wife b. (5) K. and ZAd6i 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.
nyop: see Introduction, p. 44.
W143: for the name see to 5: 1; the same person appears in No. 11.
(165)
166 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
919: probably for Kafndi, “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. 08,
and the name N»pNB, in Lidzbarski 5.
“pw: cf. the Persian name Serkoh Justi, p. 296.
(yt: the full spelling appears in 1. 5; for the name, ibid., p. 382. A
Zaroi appears in 37: 3.
2. 9) ny: I can make nothing out of these words.
For Sabiel and Eliel, see Schwab, Vocabulaire, 251, 57. The first
name is probably mystical.
3. xm ma: emphatic use of 810; cf. Dan. 7: 15.
For these apocryphal references to the seal of Adam and Noah, cf:
p. 64, and for the Jewish legends see Jew. Enc., s. v., “Seth,” “Noaliaaeut
is in the Babylonian story not the Biblical that the hero shuts himself in.
5. sip: found in Targ. Onk. to Gen. 6: 17, = ts», frequent in
the Greek magical vocabulary.
No. 11 (CBS 16022)
A charm for a woman and her household, in terms of a divorce from
the evil spirits. |
The text would be legible only for a half, but for the interesting
fact that it is one of four almost duplicate inscriptions. The longest
and clearest of these is the Mandaic bowl, no. 5, published by Lidzbarski.
Another is, remarkably enough, the first inscription of this category ever
published, Ellis no. 1, in Layard, Nineveh and Babylon, 512 ff.; see § 2.
The latter is given in poor facsimile, and none has taken the trouble to
collate afresh the bowl in the British Museum, a simple task which doubtless
would have allayed the difficulties.
Of this text the bowl from Nippur is practically a duplicate, and, with
the help of Lidzbarski’s inscription, I am able to restore almost the entire
text not only of our bowl but also of that in the British Museum.
There is also a fourth duplicate, No. 18. It can be read only by com-
parison with the three presented here, and so I have left it in its original
place in my arrangement of these inscriptions, especially as it contributes
nothing further to the understanding of their contents.
I have thought it worth while to present the three texts in parallel
columns. ‘This process facilitates the verification of emendations, while
the variations which present themselves throw interesting light upon the
natural history of magical inscriptions. We mark how magical terms
which once had a meaning become blurred and obscured at the hands of
generations of sorcerers and copyists, until sense becomes nonsense, or
simple word or phrase receives a kabbalistic interpretation. ‘The Mandaic
appears to have the latest type of text, having evidently transferred its
material from another script and dialect. Cf. the parallel texts in No. 7.
In the following texts I have slightly abbreviated the names in the
2d and 3d columns, and omitted a few unimportant phrases in the 3d
(always so noted). It is not necessary to give a translation of Ellis’s
* As suggested in that section, n. 4, this was the bowl obtained by Layard from
Nippur.
(167)
168 UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
bowl, as the text is now almost entirely intelligible. The enumeration of
lines in Ellis’s text is according to the spiral lines.
No. II
sind mw }D NMIDN
sonny AD na WW
jel sigbher aut elec ham C24.
TO TOX NMdIIp) NN”
(3) byanemi omen an
yay 1D ID pram
sndoany xno? PD N23
(4) smpyr xyes
SAT wo awa sndan
faqbi] aa tine
SWN ON owoy Xn)
nN
sota2 (5) nods
maAbiden pms.
ymaby
sp od ly yen ep]
myowse xmpe[5
smo95 pad ooyby
xnrd95 141 ANI N23 (6)
mn vst) amas (xan)
"SBS [d05) alga
NSplwy]
xnpai[T] p47
[ody saylawn
Ellis 1
NT NOY man
pads xoppdy s[it]
rill deh pe ateu te C4)
Sabb bh Revcrw cdl eat ty Fs fub ta
syn (8): yo pboas
sel xrigial sfaplecapaeh kee ame!
Tm JD) TMOTIIPD N
md15
NITID TDN oN (4)
nme
NOW PTD PPT
x7
NIVIWO NM
xm 55 (5) pdpan onby
xmds5 ooo Amo ns
75) ON nDTos
psy sopayny
Lidzbarski 5
NONTION oy dy
n>
mon xpdwy STF
mows xmd.d pads
petdn pox pip) Tox
simd95 ndoyni xnrd15
xmoeS soont tT ANN np
NNM|DYAI AMSA NINN
32 ON FT NI
np xoxo xnabny
YINT
repre Noor won
NDINT}
NONPTINTD NTN
poxpoinr poN mae
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 169
DET. Pon ns (7)
4
3135
D.. Spt amma
oy... by sins
Vink dp tlal etait te
“3n'] WDD NAY
alist dato
pant (8) [pw xor]
Tobe
pwd
prey pLaa]n xd
13712 Ip
EDE bla Tey Yoo) Peat he ag ta
x? o[> p]inmon xd
NOD NP} P92
x5) Alo y] paswn xdy
Anza m2 mn» pep yn (9)
DY wn ows
po a yy aan
nnprya
my ayday ays
VBI Ow
pp) DIDO. pPmonns7
| DPns ANI)
ND y psy Nin NID (6)
NMP) 109
N2N32 Mand NA
pon? mop. NA
PITA AMA wp) ADD
ene
M73 79) (7)
PO pPwWw pangst xo
DM) pAwar> pam)
pimey pat xd
Pa. Dipy
Has eee beheete:
IY (8) wD
‘2n3 ‘AIT NNDID'S [jp]
NIT Dw
poy nN)
NTA OP Wiel es.
noe[ws] mnpryay
smysyt (9)
ma wap ow
‘y Smsdoeny 4S oxthen
p> DEN. oNnomnt
DUN IONPT AND
oY DNONWOT NoNdD
NPY NT NIN
NNN. NIDIMD NON
pxtdn poaxns pin
POINDER PIN
YOUN A]. ANN. jo
Sb ‘NS Mr yD) “9 42
MONI2) AID yD)
NOUN DY NINNIT ID
Dn) KNwIDA ppNwoyd
(2) STITDONPY NTTNAND
JO9 OPW NM
47 pxtdn pax Sap)
PNONINY PY Pr NIP
PONT 4) ANN. yD
mpm noxtn dy
Noxon pasipmad oes
4) AS. NM pps
aoa py 3 anys
NOYNNON Po ws. xondy
TY TY NNUNAININ YNN
DX) ON INTTN NNT TY
NyOND MN) NNN Poy
NNN
NONI NID
xobp pode np iys
JNNT ID
NPN ANI DY FT
FOI NYY ND now
170 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
NYIDD TDW NOON
NodY Dy J nevywy
MVR. 15) nyy yO) now 73 my) nw
en koh MOD TON TDN JON Etc. ” poy ‘y n>aiy
TRANSLATION
Salvation from Heaven for this Néwandtich bath Kaphni, that she be
saved (2) by the love of Heaven from the Lilith and the Tormentor. Amen,
Amen, Again, fly and refrain (3) and remove from Néwandtch 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-]-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 Néwandtch 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 |. a.yover, 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
Néwandtch 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. Néwandtch 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. mow wom: 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.
J. A. MONTGOMERY
ARAMAIC INCANTATION TEXTS. al
3. NMyv:a new word. I would connect it with the Arabic root s‘r
(Heb. 1p, ay’), with the meaning “be hot, rage,” etc. See the various
derivative nouns in Lane, Arabic-English 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. xndon: “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 ‘3, i. e. “Nirig’” is indecipherable from the facsimile. For
Ja = 99, cf. 539, on the Nérab inscriptions, = Nin-gal. In sw w3K,
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-stir, is explained from the parallel which shows that
no's 5x was meant; the unusual form 5x (= Sy) was taken to be = cod...
and the passage became hopeless. ‘The same process of corruption will be
found below on the Mandaic side.
s2732: so in Ellis, but in the Mandaic bowl saxtnax (= NoNaDNIN in
Pognon B). See Lidzbarski’s attempts at explanation. But our 2732
is the elder form; see on 19: 6, 13, where ‘2 is both generic and personal.
nm: 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.
padn = pbpan = pwn, in the three texts; cf. the names in the parallel
texts Nos. 8 and 17: ondp and tonbp, t4nbp and jnbp. Proof of the impos-
sibility of etymologizing on these forms! ‘The accompanying lilith in the
Mandaic, nbaxn, must be connected with our xnbon 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, Amy paswn xd.
7, DENY = oI = oyAND: 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.
ay = para (Ellis) : our text explains the reading of the elder
bowl 255 = 335, the former a metaplasis of the latter; the same form in
131773
P= Dpy-== DINMONP + the lattér “has, vas’ 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 s121 Dp'n cf. ‘3 NIAN, 3: 2.
mana xn: explained by the second column, where plus xan5s.2 i. e. the
divorce-writ. Curiously enough the Mandaic has taken the interjection Nn
as a pronoun’ and rendered it by Nn.
nove: cf. Ass. patdru, “break a charm.”
ba Panad, Me NDI ct. 8t07, "Phe: additional thought’ appearsshere
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.
g. 733: (= plural) Mandaism; so also below ‘*mby = aby,
wn nwa. = Mand. synsos, the second text obscure. Again no
light! There is considerable similarity in the following magical syllables.
‘ay mnprya: 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 my (or its
equivalent) was understood as “God” and turned into xnbx; this took with
it the ppls. wy and #53, which were raised to divine dignity to accom-
modate the epithet xn5x. The invention appears to have been prized, as
the deity Sir-Geliph is also introduced above in the same inscription. ‘The
ep Ov’ is thus reduced to a travesty! ‘The well-known Jewish phrase
appears also in Schwab, E.*
* Cf. Ndldeke, Mand. Gram. § 81.
* For the true explanation of this term, see Arnold, Journ. of Biblical Lit., 1905,
107 ff.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. Lid
Solomon’s magic ring (first mentioned by Josephus) inscribed with
the Tetragrammaton is the subject of Haggada in Gitt. 68a, b. Later
legend, especially Arabic, developed the wonders of this magic ring. Ac-
cording to the end of our inscriptions this seal engraved with the divine
Name was in existence since the week of creation GeeureNaajie Chis: is
an addition to the ten things which according to Pirké Abéth, 5: 8, were
created on the eve of the first Sabbath—among which were the alphabetic
script and the tables of the Law.
* See Jewish Encycl., xi, 438 ft., 448; for the Greek magic, Dieterich, Abraxas,
139, 1. 28, and at length, p. 141 f.; for bibliography, Schiirer, G/V, iii, 303.
No. 12 (CBS 9009)
ymoas) mnmsx mt ona (2) “pawer qmox 72 nad Sow jo NmpRN
19 (4) DIN pop pm psa pe past nm per (8) mma} mand)
Dinmont NMbDID pO. NM} por NMI pO) MD pOT WOAW yor wT POL Mw
mando (6) ody Hr 9D Pp nota dyna 3D Nw JO NNT MND Joy NII PT (5)
Mnnawind nw (7) Nowd MANw Dd IN! ADD TWD ward DANIOT RMT D3yT
n> (8) AMI NOdy opp po ponysr [p]opt mes prdbeny wp ays.
1 PPID NPT OD PawI PANNA pops pom mdi Noy? > pap. pmnn
SMpIP wy NmMpy xmoids opaxy vdo9p1 op o> nowy dys pgs (9) xKpr
opt 53) xndoani ona: xnvdedy paw ots (10) ote) NNDPDI Rnobwx
DPT JD) NMS TANT na (11) Np Iw pod JpDS 12 AAT yO PP|N PnMT wa
nines po. ypIw vga doy po. NIB pO) BTIIN yO) PWIND yO. MPP yo) Poo? yoy
MINDY TW ow. Dyydy po Noy po ma pet mdi pans yo. pay ap (12) qo
“wb mx tyow yo Sop aDqow mim mbp TDN JOR
Exterior
NDPOPONT NINA (13)
TRANSLATION
Salvation from Heaven for Dadbeh bar .Asmandtich 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 se’, and who is praised in the heavens (7)
Set, and his praise is in earth semti;—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. ngs)
place, blowing like the blast, lightening like the lightning. (9) These
will frustrate and ban all Familiars and Countercharms and N ecklace-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 Sarkdi (11) b. Dada his wife and from
Honik and Yasmin and Kifithai and Mehdiich and Abraham and Pannéi
and Sili the children of Sark6i 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 Yuwu Sebaoth. Amen, Amen, Selah. “Yuwu
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. here. 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.
I. 277: probably abbreviated from Dddbuyeh, see Justi, p. 75.
N729DN: see ibid., p. 281, the Armenian name Samandiicht.
Minearseeyy 10): . I.
2. MINT: Justi, p. 75, Dada. The name is Semitic, e. g. Palmyrene
and Syriac 8187, from root 17. The name looks like a masculine (for the
use of the father’s name see to 10: 1), but may equal NN, 30: 2.
4. ‘wayw: for the form cf. Noldeke, Mand. Gram., § 19, and for the
species, p. 80 f., above.
5. /9 53352 (read mot for not): 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 katddeowoc (see Heitmiiller, “Jm 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,’ wherein the suppliant
literally “smooths” the face of of deity (Heb. 75n).? The rubric is, I think,
unique in Jewish magic. For the magical use of honey, see Thompson in
Index, s. v.
6. min: for the plural, cf. instance in Jastrow, Dict., 834b; or the
form may be regarded as parallel to ‘M138.
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 9D, IX’, are probably mysterious utterances to awe the hearer;
cf. 6mé, 6mé, 3: 3 (from ynw, “hear,’ Nw 2 “lift up in worship’?). For
the description “blowing like the blast,” etc., cf. Ps. 104: 4.
7. mys: cf. Meayt oy, 7:5. The description passes to a plural
subject here.
yma: a Rabbinical form; 39 = 195 = 5, “foot.” For 5=>5 cf.
Noldeke, Mand. Gram., 54.
8. The choric dances of the angels are a pretty fancy, cf. Job 38: 7.
* Small conical stones are found in the oriental explorations, doubtless domestic
baitylia; see Vincent, Canaan d’aprés exploration récente, 177, and Scheil, Mémoires
de la Délégation Perse, vii, 103, 112 f. (Fig. 34-37, 340 ff, 374, 381).
* For an extensive collation of like instances in Graeco-Roman magic see Abt,
Die Apologie des Apuleius, 222 ff., 227. May the term in Apuleius, Baovietc, the magic-
god whose image is formed for purposes of sorcery, (a term much disputed by the
commentators) = 759 = 4x, the word used here?
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. Pi
9. For the ‘D°3 and snpipw, see 6: 2 and p. 86. ‘pax is a masculinized
form of NNpay (see p. 88).
Ir. pn: I cannot identify. The Glossary shows two other men of
the same name.
MoD": a Persian name, = “jasmine,” cf. JUST DilAS:
‘MD)3: the same name in No. 2 (in ‘x-).
WARS: cL. Syr. nnd, Justi, p. 186.
"3H: the Arabic Fannuyeh; see Noldeke, Persiche Studien, 405.
Soy hypocoristic of Sw, name of several Amoraim; see Seder ha-
1 Doroth, ii, 347. Cf. biblical nbw, from nbyw. nou, Sw, also occurs in the
Nabataean, CIS, ii, nos. 185,208,221. Néldeke (in Euting, Nab. Inschriften,
74) vocalizes the name Sullai, and Berger (see to No. 208) compares the
Nabataean name Sullaios. But Lidzbarski (Eph., ii, 16) rejects this deri-
vation and derives the hypocoristic from obw.—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. pots =
Ass. idrénu, and is current in the Aramaic dialects. Jastrow defines
xpbppx 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)
NOD M2 WIAD AP yo AV3w>) (2) DDOIN Mooy nmdot pow nop
mony opaxss (poe (4) npedo Syepan]y naxdo seam ppyd Sypri (3)
Sy[N7] DIN 932 03 (IND NOD na (5) Wye. nm pean» [pan] aan
NID yw ADD Amo mawady wnnaeiady (6) jpmotp> So mn ny
M27 ONPN TI MT Dw. Paw pay. no mp pan now (7) xndst
. + PPP TY) Deis Ww) OP MDT NI PTT DN OD AMD wT NDT (8)
Exterior
NP) NDININT NNN NNMNT NOP NMI... ©. aT dp Sp rma Ndp dp (9)
M3 IOI MDW wey AM. Ae TIDY 92 TAN Me ANI (10) *an2 pn NT
JON 9279392 RNIN ADK 1D NT Nd) ban ombay oD ANMN (11) NOD
PONN .. . DIDIDN NOD NI TION. Nepw TO NMIDN | pr Ww (12) pox
ayy [Sye]) poo maw [}o xJo>e smiox odp jos OX 2. om pE
TRANSLATION
Closed are the mouths of all races, legions (2) and tongues from
Bahmandtch bath Samadi. (3) And the angel Rahmiel and the angel
Flabbiel and the angel Hanniniel, (4) these angels, pity and love and
compassionate and embrace Bahmandiich (5) b. S. Before all the sons of
Adam whom he begat by Eve, we 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 YHwu-
in-Yah, El-E1 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
(10) be enamored and come Ephra bar Sab6rdttch to the marrow of his
house and to the marrow of Bahmandiich b. S. (11) 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 Bahmanditch 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.
Towable tore Saber
mowed) man moony: either antique emphatic plurals, or else —
Mandaic plural in x»—(see to 9: 6). The second word is an artificial
enlargement of the Syriac tegma (tayua) for the sake of assonance with
‘y (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? Ornot rather to ranks of
demons ?—to whom we expect some reference) Cie p.meooee he closing of
their mouths means forstalling their curses, cf. p. 85. Npin is particularly
180 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
used of the cohorts of evil (Payne Smith, s. 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). Sevan and 5s329n 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. “x wad: assimilation of 9, as in Hebrew; for the idea cf. 2: 2.
ston Syn: a common Semitic idiom; cf. Js. 61: 10, Eph. 6: 11; in
the Samaritan, NM)3°X yrds, w5$ 49 435 (Heidenheim, Bibliotheca
sam. li, pp. xlii. 197, § 24); actual investing with “grace” occurs in the
newly-found Odes of Solomon, 4: 7: 7M2'» wads 39 190.
7. 1) mM: again Hebraic. The following word may be a ditto-
graph, or a Pael of nm. For this protection on right and left, cf. 6: 10.
For m2 mn) see to 7: 8. 5yxbx, 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 5s in the South-Afabic plural, and the Hebrew
bby, probably once a divine name—to be connected with Ellil of Nippur?
—see Clay, “Ellil, the God of Nippur,” AJSL, 1907, 269.
8, SDNs092 Chaws 2.
np : this spelling occurs also in a neo-Syriac manuscript published
by Lidzbarski (Die neu-aramdischen Hanischriften der konigl. Bibliothek
z. Berlin, Weimar, 1896, 447) ; otherwise nowt = nyny. For a discussion
of the word and its origin see Noldeke, Neusyrische Gram., 386.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 181
wey Op: 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. xdp 5p : Sp is used like the Hebrew bp. 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 t= biblicaly.on;
Syriac Dn), would refer to the stilling of her “tongue.” (Cf. the magical
use of oty in a text of Wessely’s xlii, 60 f.). But the repetition in 1. 11 in-
clines me to the view that the virgin who “travails and does not bear” is
the wife, subject perhaps to miscarriage or feminine maladies, ‘Then ‘pn
would be from DIN= Mn, “hasten,” and so = “quickly,” cf. Ass. spn;
the word would then correspond to the frequent #6 76y ray tayb as at the
end of the Hadrumetum love charm (see to No. 28), and see note to 14: 4.
M9) 13NI 13nd: the verb used for “love” is é2n, where we expect 337;
cf. Heb.anx. For this triple adjuration, see No. 28.
10. (2) mma 95: I have tried in my translation to express the
difficult word 413, which primarily “body,” comes to mean the essence,
essential thing. The reference is sexual, and the word has such connotations
(see Jastrow, s. v.).
Ir. ‘mbax sa: this appears to be an error for xnbyna, as in 1. 9; or
possibly ppl. fem. in -té, “mourner’? °D ... °D are used correlatively, and
we must suppose a lacuna: as she (was) in the joyless condition of child-
lessness, so (her future state shall be symbolized by) fresh myrtle for
crowns. Some literary form has been so rubbed down as to be almost
unintelligible. For this correlation of ‘3 ... ‘3,.see some, as yet unnoticed
cases in the Hebrew, e. g. Gen. 18: 20." Myrtle as sacred to the goddess of
love (Baudissin, Studien, ii, 198 f.) makes an appropriate simile.
* See my notes in JBL, 1912, p. 144.
182 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
I2. ‘3)} pIpaIaN: this line is provokingly obscure. Since a magical
philtre is here prescribed, I venture to suggest that ‘8 = Latin praeparatum
(the verb being used by Pliny for preparing drugs, foods, etc.). Or it
may be the Rabbinic n|75, “hash, salad” (which however does not explain
the ©). yoxn is leaven, which as a ferment would be appropriate to an
aphrodisiac. om pyn is fem. imperative, “press it.’”’ Aphrodisiac herbs,
used magically or medicinally, are common in all erotic praxis.
No. 14 (CBS 16917)
PIN NNN NA NDI ps Na RASS mn AvAY oop Jowa [Np> pon]
Dw YO YO Dw kwoop DyN Dwsa Kwa] (2)..... pin Toy myawse WIA na
mb alia eh hbied O39 pare cape NS AIDT NO? OY ANID Ny PNT pin pin? AD AD
eee. . PDN NTA NVI OAD MNDDw oqwRT joa poby myswrx ain Ao
++. POT PNTIAN OND DW Mw wind win Adda ANdSA Ne NDdO NL. (4)
ONID VD ONTTT NM DY Oxy Dsrp oT ows Saws mows (5) 5... Tv.
POY NAIR NP PIT XII paw WPT pera pores (6) por day Syn
NNWN NIMWI NNTP? NIU PAN? oI yon NaN wan NX (7) 8 pA XI.
MPD JON PON ON
TRANSLATION
[This bowl] in thy name do I make, Yuwu, the great God. May this
bowl be for the sealing of Hormizditch bath Mehdiich. 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?)
then RedvSeaacads (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
rept (4) ... the exalted king. MHalleluia, 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, Striel 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. yd yn: the syllable is Athbash for °; cf. ypyo = nin’, Stibe, 1. 66
and p. 63. p’au38 is probably also a mathematical anagram for the divine
name. or power; ci. Abraxas, =-"D!a0IN, ‘etcn (Seep. (57, and tO 750), .08
which the present form may be a corruption. The syllable }D seems to
have suggested the sea of 91D. pin’ is for mm.
3. TMI: the lacuna makes the reference obscure; a reference to one
of the Psalms of David, or, by error to the Song of Moses?
mnosy “wet: the Targuinic phrase, e. g. Dt. 12: 5.
xton sna Sona: 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. RUAN, CAM BAM: CL VPA NY geo Zoey arose neh] eCLION mr Obie
Reitzenstein has called attention to the equivalence of these expressions
(commenting on Sttibe, 1. 14, Poimandres, 292, n.), to the 767 dn taxd taxb
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, Antikz
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 Vocabulaire, our
Sxyppnp being probably the same as the 5ywnp 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.
xo: see to 3: 3.—n™arN: evidently a confusion between the
passive and the Ist person active.
yon: the only instance in these bowls of this rare demonstrative;
elsewhere here 7
7. }O0N: probably Etpeel_—For the curse at the end cf. 7: 17.
No. 15 (CBS 16087)
mnvae me An New NMDSN (2) cama Nmdy amos 55 ne ow. Joes
72 3321 TNT 2 Dea) NMA (3) 2 MTT AMS] Noo Ia powAS
DNT "DIDON) SON prep $1 ON? mdi (4) Anat md Ama[dy] samen
DN? DRP WIR PIMA TID (5) wINX ONT ETN pdD Nd DRd WOR NID ID
pore (6) pres pn pady oma, onas map was oxt cnx) prop xd
(7) [An]wea mmo) PIN. Pa PN pwayy pwr pwesany paws pyar pray
NTT NMppy nya pon mvonnm xdmp xena mow. pom mopx 20...
Siew dget oy OND eda ood ji iso piOM! hale .. .2. Co eee
oe ewer ok TN [93] seas) I) NT) 73. peta. 0D)
Ceca. PRD) Sn.) Deroy bee... Seno Seep Sean awa ont
YON pol pox] pyooy OD MINAS AMM OMIM OKI
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 Déd(a)i bath (3) Martha and for Bar-gelal bar Dédai and for
Bar-sibebi bar Cirazad, even for all her house and dwelling (4).
Las min selik: watrefé dis min mena
Enas las la selik: watrefé das ends (5) mena
BHYBDYN
Wenas las las li selik: watrefé das ends mena.
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)
erat And I banish you from Hormiz b. M. and Dodai b. [M. and] Bar-
gelal b. D. and Bar-Ssibebi b. C. (9) ..... and Mehoi bar Déddai, 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 YuHwu Sebaoth is it
established forever. Amen, Amen, Amen.
CoM MENTARY
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.
I. pont: for this abbreviated form of Ahura-mazdah, see Justi, p.
98, the same name in Lidz.
NONI = "NOND, OND, as in No. 8.
NT: 38: 4, NNT; hypocoristicon from ‘5, “friend, uncle,” etc.; cf.
the biblical name 1917 and its variant ‘WT, also Dada, 12: 2. The present -
name is feminine; may it mean the diddi, “love-apple”? Justi, p. 86, lists
a Duday.
2. xnvd: a Jewish name found in the Gospels and in a Palestinian
ossuary inscription (Lidzbarski, Handbuch, 318) = nisn, 8: 5.
SSyna: a proper name after Arabic formation? 5s: = “round lump,
excrement,” etc. Galal is a biblical name.
‘a2wI2: ‘Y 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.
TNITwY: the Persian Cihrazad; see Justi, p. 163. The wo 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. oma: doubtless referring to Dodai, who appears to have procured
the charm for the household.
4. ‘ny pp 110 px5: this and the following line contain a magical
incantation expressed in a rhyming doggerel couplet. (In the first occur-
rence of ‘pbx, 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
puma. A similar doggerel formula is presented by Myhrman in his
edition of the Babylonian magical Labartu series (ZA, xvi, 188; cf. Jastrow,
Rel., 1, 339). It is there called a Siptu, “incantation,” and runs thus
(following Jastrow’s arrangement) :
ki | risti libiki | ri8ti la libiki | la libi | pis [ea pistiisa
anzisti | Sa anziS | Su anzi§ | anzi8.|
For Greek parallels see p. 61. The repeated 3 of the couplet is taken
up by °n3m1 ny. The roots s3m and 2 may refer to the scansion of
the couplet.
5. Ppw = 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, WZKM, vii 180.
6. jy: see p. 81; here between categories of maladies, in Myhrman
between “devils” and “spirits.”
paw: the Targumic paaw (Jastrow, p. 1510), a feminine ornament,
some kind of pendant chain, see Krauss, Talm. Archaologie, i, 204 and
note ; belonging to the category of “m1n, NNP3y, etc., see p. 87 f. Cf. the name
above ‘12.73, 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 ff.
g. Mehdi: hypocoristic, cf. Mehducht, ete.
No. 16 (CBS 2920)
ppp) pn) NMS RINT Nl Nptwer (2) WIN 12 AIT Now JO NNN
nappy opmmady (4) paw 22 ob wby onmaNb) cpl) TIMDP1 °m1b1921(3)
may mova spdys met pr 52 nna (5) ya dy porn pn yaa pe pA
NMIDR MINN XMM NW Ninn ADwn wast (6) md wwaNnt Rw IP NPR PNT
12 NPD pPwra NM MnN Nw. now ninn (7) xndban e722 Minn NAN
MT NITD pI YT PwMAD PVN mw (8) am NONT MDW. Minn ADwn
NN222D) PN MID mM Awa (9) CDI oRnnDws NMI MIN NN
NNO owe) NM|PNVMN (10) Nnow) NNO) 1b P) NNPINI NNN. NOT 13294
nf) (11) yD eT) ow) RNID DT S708) maps oxdpnay NmyIe) NID
wad PDN Nod MST Rnd yaw) cpp way) wD wom) NM
PDD) TO) PIT fo) ANN SINT ND upIw pp) TDN 2 Aas 7 (12) jaswH
May pM. por yplw 32 dw por On aN yor (18) 9b $2) FIA pol NMDID yO
Tin? TON TD yor (14) pO Dewey PI RDP PO AID PANT yor TNIIP yp)
wr dso Toy ated odwrna aman 4a min aya ppm 4S mn) aya TODA ON
TRANSLATION
Salvation from Heaven for Dadbeh bar Asmandtch (2) and for
Sarkoi bath Dada his wife and for Honik and Yasmin (3) and Kufithai
and Mehdiich and Pannéi and Abraham and Silai the children of Sarkdi,
(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 TEXT'S. 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 (11) 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, ete. (as in Il. 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 Yuwu 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. a) mova: I have translated literally; the original form may have
been: m5 swan pt ‘p unde 4 /a “the great name ... which magicians
invoke.”
6.. v5: ppl. act.
7. “Sons of darkness”: contrast the “sons of light,” 1: 9.
8. xawnsona5: cf. the Pauline TOUG KOOMoKpaTopac TOU oKéTOVE TotTOV, Eph.
a TER
Sx vo ny: lit. “foul and laboring spirit” (breath; in Bekor. 44b
(an obscure passage) there is a disease or demon called x5y3, which is
interpreted as “asthma” (Jastrow, s. v.). Foulness of breath was cause
for divorce, Krauss Talm. Enc. i, 256. Cf. the nba 72 of 29: 7, which is
found in the same passage from Bekoroth.
IO. mmpt xbpna: see pp. 52, 84.
Ir. paswn: Af.; cf. English “lay a ghost.”
smizaspD7 AIDN: cf. the Rabbinic ‘31H ‘x, “genius of nourishment,”
AmCmscesN. 70. Miles70, and, 80, tl. 112.
No. 17 (CBS 2922)
nya) (3) Mpaw XNponD na wep mIN Kody (2) TT) ow RO 55D XDI my
PINYIN pI NN WX XNp won Know (4) sot nvdd xndd ono soon neon
prow (6) paar Sym ponyp ano pnvad xd> pnndy Spry (5) ponwson
wind? NP (7) NDYDN Nev yP_Y wow ANd sand porary now indp poset povdy
m2 (8) ay wnrNndr XneD po. ANT yD) AMD Ty 55 POS PB omao xnadny na
PIINT SIA pIey cmos A 2 yer pody nova xnows pody mo
NNOWI PNNew ONT SND 13 Psp. Pw [D2 3dr PDO NT NIP (9)
NDP NNN TO TMI 2 yer ND TON PIsAT MTD yayern poy (1.0) ndws
IPE) WOOD NN? TID PIs mow wndp (11) poo Nt wn. nonwKx xo sayy
meanm (12) nope ANI. Noy AMD xP NnpenD na wd md porn xdy
NOW JO NODE) NMIDN NON AMM [2 youn xnpryay ow Set enprys
NNOQWI PM? PPVET NNeI20 23 pan pew. (13) wars 392 prnmdy qeimdy by waned
med pox jx pnd
TRANSLATION
This day above any day, years and generations of (2) the world, I
Komeés bath Mahlaphta have divorced (3) separated, dismissed thee, thou
Lilith, Lilith of the Desert, (4) Hag and Ghiil. 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) Kémés b. M. in her house. Go ye forth
altogether from her house and her dwelling and from Kalletha and Artaéria
(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 Komés
b. M. in her house and her dwelling.
I bind (12) and I seal with the seal of Fl Shaddai and with the seal
of Joshua b. Perahia the healer, healing and release from Heaven for AbA
and Yazdid and Honik sons of Kéméé. 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,”
oH
2. wn, |. 7 wns: the name obscure ; cf. Koyocapuy , Justi, p. 165.
xnabno: for this name, frequent in these bowls, and its equivalents,
see Noldeke, Encyc. Bib., s. v. “Names,” § 62.
mpaw: Peal, the following verbs Pael.
3. For the singular and plural number, see to 8: 2. The word lilith
is spelt badly. For the wnat 5 cf. 29: 7, and see p. 78; the parallel has
sant 959,
5. The correct grammatical forms are found in 2: 3; the lilith names
following are also mangled.
6. piopn: Afel of pp».
ZeeNpos “bride”; cf. the Babylonian name Ina-ekur-kallatu, cited
to me by Prof. Clay.
mMwnaN: a form of ArtachSathra, and cf. Apraonpioc, Justi, p. 35.
8. mnyp: so |. 12, but the correct spelling in 1. 10; probably assimila-
tion to Persian farruch.
For “glory” = “name,” see on 8: 8, and n. b. the equivalent rarépuv
ddta, Wisdom, 14: 24.
192 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
9. 2D: f. pl. impr. of 3D3; but wow in 1.6. The following inndby nes
is a perversion.
10; ¢N3p5=3°0-
II. ODD = ww, cf. pb, 1. 7, plus conjunction 5; for another instance
see Glossary; probably a dialectic survival. 5 appears in the Senjirli inscrip-
tions and the Elephantine papyri.
I2. NON: the same title in 34: 12.
xnivp: formation from Pael, = Rabbinic xb.
xan: frequent Talmudic name, Seder ha-Doroth, ii, 3-18.
Tatts probably, erronstor sia seesyica3.
13. pyrbotRael ast pers.nplurak:
No. 18 (CBS 8695)
NoypNT my) Nox ow (2) day NX 2 TANT Rmad py) Nw|Id] NMIDN NOY wOMII
[rma] py oD ma yay dy opny (8) po AnMmEX ELON fale Re a
[sprout ]pws pmsds xabp soa ajo by (4) mK TwN ens Dw Npby
Psanys sno]? opt anna na xnvdd pabdna omdy (5) myswx xno xo
. EXNPWT]) (PIT NODNY NIMD NEW ND... Nae) (6) NT IND np pow by
2+ + PDT NMDA DIB) DEI! pM NT ody (7) MyaWR XMY DD AyD
80 [792 MIND NA NN dy dy onB (8) Spy oy Syy ow dy ordw rat Raa]
apy parey pot xd (9) aim pmewd sow pw pfsno xed po]n nam
pron soy Da ]s 02 soeast psn xnpa 1D PAD IMAP ponpw apr po wy
mst [fy pazer ne padopn xdy pypn dy nm otzpyerd ab xb ny asd (10)
2... DTD TT yoIaN ton . owa non moda dy (11) 55s ada xd pnd
ON MRI wo? New (12) Rody coy tp wip[o ow mdy mday tet Nnpry]a
nudon mbp yx
CoM MENTARY
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 ‘mx; cf. ‘mena, in Seder ha-Doroth ii, 47. In 1. 9g it
looks like os, 1i.e. Ayé? But the strokes may be for abbreviation.
2. A prayer for offspring is here expressed.— 73B¥°® : hypocoristicon
for DT TIDY'N, see 26: 4.
5. p25n3: again this name differs; but the tradition of the granddam’s
name is accurate.
NT MINI: 1. €. TDN.
6. manxt: ppl. of xa.
(193)
194 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
‘pvt: if not an error, this is a further development of a word with a
history: dakdak = dardak = darak.
NMmy oD AY: the probable reading. xny 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. I. 21.
8. movan: for ‘bp NN.
g. mp: if we read so, we may compare the magic formula in Pesah.
I1oa, ‘2*Mp Mp (see to 1:6). The verb = Py, by transposition, com-
mon especially in Mandaic. Lidzbarski in his parallel (see to No. 11)
reads N7p and translates “spring up’; but read there Nip = np.
No. 19 (CBS 16018)
mnip (8) xdip NON) NON SWDN WNIT (2) NID DN NNN ION 14H JoOw's
NOT ION NyDwa NnEdnD 79 oNOAT (4) “PDT Me wo pont maw ps)
PNT NID Nd Soy yoy Tews pans Nev (5) penn MINI pnw
SDD NID NADY ows) NMNONT NNT RNSds (6) MODS pois sows
Rov RTD OWI DIN Owl adp 43 Sa ows (7) OTN, Dwar v5
Dwar RNR. . ANNI MD DNTP owar (8) OOM NE OWS) RDDIN xd
NORA I ROXIO NS 3N1 (9) a7 nds pow awa xr xo 0 Syeepnp
ye ADOT RID NNO TIN DW HNN. PD Lowp NvOwP NNOD RODIN Dw)
RYIV1 NANT NMOD AND Ad NIpMOr NWI NdD Syd [7 9praNy (10)
IPD Dwar pordyy op... ND) (11) Osan 72 82792 DW KITT ODT MDD
ONIN OWI DDN owar pI ON owas... ay wow) JINN
ae Os Dinneya Dy DII2 DT 7.13) JN pwr (12) m5 mx xb opm
MIND (18) ax NID DWIY..... DWI MIT NOT RDI dw arpy ase dSyoaxd
MVOS PON TW ID PPS Dwr 3727 NI NI NID NAYS owes PPT SA
MOnM RVIW PIT XDD) (14) Sow ower ovspy owt pw 55 Sy spegry ryySny
pent paws my xd om ninn yoy pp xd map po wort pmdy swoop
mew Palas] Asap. mest (15) snes xnoddy wont sow Jon DN pK
NYOSI PON IN Nowa POND AINA PID Nw. Nn|dny 7D NON Npnwst
JON NNN 72 NIN PMs (16) Mew Psat AMIE pe Ia XDINS penn
MUI PITT AD OY MST SSN. NMI LMT NIT PY oO oN
NID DWI WOK AN MK. (17) ann Saya xn|admy 32 cont pnw
M2 NPPYI WOR AN wr 32 PAN. penn a onSea px ayn x om
NID NDOWI Pon ww NTN PON TN Rn ST NODA poonm non
Ciw3 NNDeMD 72 NANT PMT wwe pst AMD 2 12 T7PT (18)
MNIID ... NAPID Dw!As DIB) POD ON TIN NEP NDIPD NPIW DIDDIN DIED
MYND JY pny NITKA one odyt (19) spdy wow oway Jin rad
NAN NOW) MwWRIT NN.I NNN NPN. NAAT pM Mew pstAt
8INT pn (20) MeawoT XM. poner pmb wad... ip on ad
po roma xdy mda xb mes pinned) ay Naw dy poy xd ened 9
eee DOvay TENDS
(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-
demons?), 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 Angar6és; 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 Nakderds 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 fey. os (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 Hanas; and in the name of Abrakis (Abraxas) ; and in the name
of Agzariel, who is without compassion; (12) and in the name of Arzan
and ..., rds berdés delterés; 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 Ibbdl (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 TEX‘S, 19%
Again, (ye are) charmed with a charm and sealed a second time away
from the body of this MeSar8ia, (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 Ibbél,
(17) and sealed by Ibbdleth.
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 Hantin, and sealed by the
Pirdver. Of ez. (Zeus).
Again, charmed by the true God, and sealed by the great Ruler WS)
who is before him, away from the body of this Me%aria, etc.
In the name of Patragen6s, Okino§ (Okeanos), Sunka, K6sa, Kapa,
fo cure (IO)... 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 MeéarSia, (20) etc., shall they enter nor
approach, nor appear therein, neither by night nor by day, from this day
PIDUMLOFGVCT ge. sissies 4
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. xon’n: error for xonn,
3. Mnoip: the word = “stature,” then, as here, “body,” as is shown
by the phrase, in a similar connection, in bowls published by Schwab (EF)
198 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
and Sttibe (ll. 56, 64): the demon depart, etc., from the 248 Mn p wn
of such a one (the word is not recognized by either editor). The same word
occurs in the interesting magical passage in Eze., 13: 18.
menwn: also in Schwab, G; a frequent Talmudic name (see Sefer ha-
Doroth, ii, p. 276).
4. ‘N27: this surname appears as a proper name in Hagiga 2a.
“Seven spells .... eight seals”: for this cumulative expression, cf. Mica
Bodsee 15 wae
Se, ow) Cl. pod.
box: also below, Il. 7, 16. In 1. 7 he is 25p 72, and his consort
max is “our lady.” Professor Clay has cited to me a divine name
Ubbulti appearing in a Cassite tablet, in the name Ubbulti-hsir. Sy
might also be read, and I am inclined to make the word = Syriac ubbala,
“generation,” etc., and so Aiov. 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. haer., and my2~ would be a forma-
tion to express the female Aeon. Derivation from Apollo also suggests
itself, but the feminine is not thereby explained.
6. ‘112: Comparing what precedes, the word means some class of
deities or demons. In 1. 13 82732 is a divine name, = the demon in II: 5
(q. v.). It is then a word like xn5x, etc., which can be used individually or
generically. It evidently contains the Indo-European element bdaga, “god.”
It is difficult to decide whether Bagdana is a propitious or maleficent demon
(as in No. 11); 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 NINTII ND NPNNYW, “Samhiza the lord
Bagdana,” or “the lord god”? The spelling gives the vocalization of the
penultimate vowel. For S. cf. the Enochian Samaeza.
7. DAN: the ending D)- in this and other names recalls Greek
formations. May this word = dyyeroc 2
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 199
xoSp- in Syriac, “logical,” etc., and used nominally — 1d Aoyudv. It is °
here associated with xdDIN, both being names of a potency; the passage
is parallel to 2: 2, q. v.
xdino: if the reading is correct, the Rabbinic 53, A fel, 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, jyéuov, of souls; see
Cumont, The Oriental Religions in Roman Paganism, n. 63 p. 253. It may
be noticed that ‘ is used in the Talmud of a “traditional word or saying’
(Jastrow), i. e. = logos?
8. dypnp: also 14: 8. In his epithet, xto™ appears to be used, as in
the Syriac, of the divine nod or intimation, i. e. “command.”
Q. NADYTN: or the name is to be read "Tw, followed by Nw*wp NAD NID
vewp: why the fem. xnap?
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 sant amoo (amp written first erroneously ).
Comparing the Mandaic text in 39: 5, S9N2N7 NNNdwiwa (NVDY), the equa-
tion suggests that our xmop — “chains”: possibly xnbp “basket,” and
here used of a metal cage.
Sean 3a: — “Son of destricnon ns) Che Dlimies iT wet hey), 13
these deities are given a parentage like 52x, 1. 7. Possibly DIN is DIN,
the verb used in the Nerab inscriptions, and so — 5xan.
II. DWN:="Epoc, or “Apy¢?—DIIIN: cf. 7: 9.
Seman: Sema is found in Schwab, Vocabulaire. Is 5x12" “God’s
cruel one,” meant?
12. The accumulation of words in ros is a charm formula; see p. 61.
13. noxdo = nobn, 1. 5.— opyt: the °pt with Mandaic spelling.
331-72 fyoN: found also in 34: 8, which determines the reading here.
‘iy ns: the plural is problematic, as there is but one client to this
charm; it may have been used inadvertently. »y5n is not Aramaic in
its present sense.
200 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
14. wns: this obscure demon appears again in 1. 16; it is evidently
the vst listed with the planets in Libzbarski’s Mandaic amulet in the de
Vogtié Florilegium, 1. 251.
17. pow: cf. the Mandaic Dyed, name of an angel, Lidzbarski,
Ephemeris, i, 104, n. 2.
xnpr: Zeus, = Syriac mM, in Jacob of Sarug (Martin, ZDMG, xxix,
110, 1. 50), otherwise 5 and bY.
sip = the Mandaic genius Mana? See Norberg, Onom. 96.
yin ma: the family or school of some magician like that of Joshua
b: Perahia, see p. 46.
18. DINDIN = ‘Oxeardc, 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, Praep. ev., i, 10.
19. ‘a5: cf. 11: 7. mwsidn: an astrological reference?
moo nen ... $0: the same phrase in Pognon B, except that the
word sno, “hair,” appears there.
No. 20 (CBS 16023)
Dw ws m2 wD
NNN) NINDd) NINDD) NIT NTL (3) conn “DN eet 7 WIN (2)
Be 1 (D) lease D2 TID on T) OND D TN) NNT NIINT (4) [Nnxw]2
NNNNNN OD DT FOND TON pon tor tor Sera Sera Syoay
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 NDS, that on its left, SW, 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 1p09n I might compare the Pahlavi
Ormazdyar, Justi, p. 10a.
2. For the repeated 8, see p. 60.
3. snp: probably an artificial form; cf. s27w, x25p, NIDD.
(201)
202 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
4. sinnw has Mandaic fem. pl. ending—In s*55xa the first ® has a
point over it—to mark error? cf. the Massoretic Nikkudim.
5. dsp: the first vowel as in Enoch and in Mandaic, representing
the Hebrew active ppl., parallel to the equivalent Aramaic form in Raphael.
39557: for similar perversions see 24: 4, 31: 8, 32: 12; cf. atamaov in the
Paris Magical Papyrus, 1. 3032, and 7° ‘55min a Jewish charm, JAOS,
IQII, 274.
No. 21 (CBS 16054)
ma a[n]ns: onn (1)
M2 317 AND PDN)
pyIp 9D }o nox
pmpy 2]D 1 wy
xmeaap [1]O1 pera (2)
pry 23 por wmdd py
mma ad natn xb4
7 [Ane] po wd
p’nns NAN na (8)
pnnM por Annes
ponn vyaws
JO) PWD Ppa 55 yor
yoy [pera] (4) pn 55
xnd320
MD TDN TDN
NOs7 21,+22, 623
No. 22 (CBS 16006)
mn’ onnay ann (1)
N37 AND po RN)
PyaIp 22 7D NON
Pm 55 1D pws
NN2330 11 pw (2)
pr da01 xm1d95 39)
mnoae n> natpn xbs
717 (8) ANE po Nd)
ons nas no
Onn) ppry Anon
pann myaw[s
rov NM. 19 55 ID
pry (4)
anvad md nonpn xb
[a]it7 ANE po ND
[nnx na]
IG f=S lee aa Anh a Ph
may $9 (5) pwd pra 22
D]oyey p34
MD ID[N [DON
TRANSLATION OF No. 22
No. 23 (CBS 16090)
nna O[S]nn ann (1)
n2 77 ANE wp
PyID 59 1D nN
pm 2D po) pera
NNPD3 101 pwd (2)
prior spr 53 py sry ay
mnyad 9d naopn xb5
M7 (8) AND po Nd)
ONT NON nN
Onn ppry Anns
pann nyaws
ppr 59 ty xnbdsay
Pprao (4)
mma. m5 ponpn x4
NT ANE po Nd)
nnx n2
MD JON JON
Sealed and countersealed are the house and threshold of Déodi. 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)
204 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, 1, *, } are indistinguishable, and 5 has a peculiar form. The word
transliterated j27, 22: 5, is written in a clumsy Syriac script.
An interesting grammatical peculiarity is the omission of 4 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 7; but the same phenomenon
appears in the Mandaic bowls published below; see the Introduction, § 5 B.
For the injunction in 1. 4 not to approach, cf. the like prohibition in
a late Greek charm (Reitzenstein, Poimandres, 294): tov my adixqoa BAdWac
7 mpooeyyioa, kt. 4.; cf. also a Syriac charm of Gollancz’s, p. 93.
No. 24 (CBS 2926)
ROWS Oo New yan yONNT (2) xnbond na yd AS onn ww yD [Nn hox
N32 PRP? 1 oN Now wo NMON OND. ON DN... (3) SON JD NNN qo}
JON JON 1D VINOD) Nea NA ww dn mow Spon (4). 2 Nnbond
wate sow em2 vonens nade . na wasnd (5) smox d5n onbxp ox
£5 ene ae MN TA ND... DOND PON TON PON (6) 2... TT yaa AI. nx
TRANSLATION
Salvation from Heaven be for Hindi bath Mahlaphta, (2) that she
be saved by the love of Heaven from Fever (?) and from Sweating, from
CURIE UW Wea ees 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.
I. 137: the same name appears in 40: 14; it is hypocoristic of smyan
38: 3, i. e. “Indian woman.”
2. NN’WN is doubtless fever, in neo-Syriac = malarial fever, cf. the
general name for fever with the Jews, SnwN (Preuss, Bib.-talm. Med.,, 184),
and n. b. the disease asi in Assyrian, Kiichler, Beitriige, 131, 197. For the
next word the root NIN suggests a sweating disease. N28 may be another
kind of fever. In general see above, p. 93 f.
(205)
206 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
3. ‘pp: 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 «ax (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)
PANIIT. AI APT AMS NT 2 naNdy copy sa oad sw fd KNI[DN]
(pny (2) PPM P32 pAe yA Ad pow pao mew MM NP ope
aereieh) teltey olla Oey WANS DWI No wR inono oS op 1p PNDnee ws
sons NT [pa]oos pan bo. (8) 6... sa yr2qtnd ond nbw oven 55 by
omrey (4) mwa ow aya by ma ane qoann op... yo OD) DI! ow
mwa Popo ADS[IN] .. nanw ... my py myn? Serazw 75 mp Som sow
[73>] NMION? poo mMoNPD PK now paw draw DIIda Dw (5) pry
Caja PNT Ap [A]N2 poss emox.a pean pn (6) PIN RWIN I
POR PON Doy D930) PT wor 1D MN Tao Ind (7) T9932 ws Sow ANID
M20 MPD
TRANSLATION
Salvation from Heaven for Guréi bar Tati and for Ahath bath Déda
his wife, that there vanish from them in their dw[elling the Demons and
Dev ]ils 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, Hadarbadit bar ..... (oat (ie
contentions of them all. Behold, ..... Blessed art thou, YHwuH on account
of the name of ..... (4) Yophiel thy name, Yehiel they call thee, Sasangiel,
MEW Heand sos). >, naiesiscr es [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 Guréi
b. T. from this day even for the sphere of eternity. Amen, Amen, Selah,
Halleluia.
CoM MENTARY
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. BABYLONIAN SECTION.
I. "i: identified by Justi, p. 356, as a new-Persian form of Wardé.
The Seder ha-Doroth lists a number of Talmudic persons named 811 and
maya (ii, 89); also a famous Syriac martyr Gurias is recorded. Apart
from the Persian hypocoristic ending, the word could be explained from
the Semitic (x3, Syriac, “whelp”). Cf. also the Palmyrene si, Lidz-
barski, Handbuch, 249. ;
sono: Tata is a feminine name found in Syriac, in Asseman’s Biblio-
theca Orientalis and Wright’s Catalogue of the British Museum; see Payne
simith;col.-1456. 4Ct, NOSN,304. 8,
2, ‘oy, Se, and aos 1. 5: the Aramaic pronoun with loss of }, cf.
similar cases cited to 8: 2,—if not a Hebraism.
nds, wnono'3: Hebrew Nifals with Aramaic inflection.
yravtnd owns nbw: the idea apparently is that a message be sent to the
dead to cause them to cease their contentions (})7°'2) 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. way: 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 Law. ‘SY is a Talmudic surrogate for mn, see Blau, Zauberwesen,
131.
Seem or Syim: cf. Sym, 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 naraes of the angels; see p. 97.
They are dominated by sibilant terminations for which see p. 60.
maoxdo: Mandaic plural spelling.
GC ny —==inpNe
7. ody brs: cf, Syriac xmow, soar 533; also of a cycle.
No. 26 (CBS 3997)
Nw MN (2) ID 1D oyy yan Ow Sy amy ASN Sew pow
Sa 7) ayay pon 42 (8) 7) Twa pT ON Go Mw Too oe Sy yy vee
snwa xm (4) ons NON NDS TN wR Oso TiN Ar Ndr oder aman
NNT. 02 DITA NTT OND Ta AMON Ad Amn Rd Rmarn ansdedy
pepy O22 NOV Any nny daa xdy qayy wor S52 xdy mdeda dy ora xd (5)
yon... NED Tap TDD DM Sper IP to (6) cyt pao xy
ND DVT DSN JIT (7) PIA kD an pwd pow pw pans Nps
wher NIOWD (8) ..... 7B PDD MON 2... nwo NIMD.N tne Nd
Ree eS NNO oT). NOVI to > mnoey odpm ors ann
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 Yuwu 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-Yahbéeh bar Mamé and this Ispandarméd 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
tieitawivescangereturm not. (toithem)., (7, 8), cocsasne:
CoMMENTARY
This charm, against the evil Lilith, is introduced by three quotations
from the Scriptures. ‘The first is the opening sentence of the Shemd, which
still remains the contents of the Mezuzoth, or house phylacteries of the
(209)
Noun F223
pl et hi
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 7°, 17°, 18°; also NON (?) and 1N ( ?)
1. ™: for mn. Cf. the common scribal abbreviation, “ or ™; also such
forms as 1’ and 1, in Schwab O.
RW Ta. fore oraseinw ions:
ReUa ieee tas ete
4. mama: 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 [m]D303, [mJan3, or [m’Ja 3, 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 ( v5’) 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, “Jm Namen Jesu,” 159
ff.), as also of the pronunciation of the name itself. It may be retorted
that m'—would hardly be used to represent é, and that the original pro-
nunciation was Yahwé, not—é (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, Ia, occurs several times (Deissmann, Bibelstudien, 7),’ although I
have not found a case of Ie. Further, in the Talmud (Sanh. 56a) nDy
appears as a surrogate for the Name, which Dietrich, ZATW, iv, 27,
would vocalize as Yosé. Blau (Zauberwesen, 131) objects to é, but adduces
from the Mishna, Sukk. 45a, the surrogate ‘SY which he identifies with the
Greek magical term ©¢y (citing Paris Pap. il. 1896, 2746). This would
be further proof for 7 in the current magical pronunciation. As for 7
= -é, we have not only the masc. pron. suffix for a parallel but also the
plural -é represented in the same way in some of our texts, e. g. 9: 6, 12: I,
25: 5, and also the proper name 255 31: 2.
* Also on an Abraxas gem, see Dict. de l’archéologie chrétienne, i, 141.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. R11
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 73m) noticed to 7: 8?). In the first amulet in
my paper “Some Early Amulets from Palestine,” JAOS, 1911, 272, line
16, 3 is apparently to be read for the divine Name, a proof of western
connections for the present form.
parties sx: cf. Glossary B for other forms. The name occurs in Ellis
I, where it was first recognized by Levy, ZDMG, ix, 470, 46, its correct
interpretation (as Spenta-Armaita, a daughter of Ahuramazda) being given
by G. Hoffmann, “Ausztige aus syrischen Acten,” Abhandlungen f. d. Kunde
d. Morgenlandes, 1880, 128; see also Justi, p. 308. For the mother’s name
Prof. Kent suggests to me comparison with ‘Epuédwpoc, see Fick, Griech.
Personennamen, 112.
eM is ee es
No. 27 (CBS 16041)
DIWIIPR 12 (8) IND NIN NIN OTT NIT NN (2) ANNIDK 1D Tw
soot aT ona mda xompt onppap xdmpt (4) snyeva cna wast ‘dna
mors NPIND Now NDT po. xvdm) NdSoy kIT NDDINT Nw? (5) sway
sa pmpn opp ot pad max my 1327s wa wzpa pa (6) Myap
ayn 995 NIWWA NIN 29 NIDRI NNYP ID WII 13 INT NIN 2 (7)
NOT NBU'ND DD NIDWR RIND ND WIVD NIK WN AM. pa (8) pwn oI
TIIIPR ID ISTP Nox pT. (9) PM aD BN NIN THT NAVINI
spon pmo Syn asp own by sommes NnoinN) NOD NMOw poe xn
moin pds xxv om esos yet wasdt Sw many dyt (10) arta dyn
SMe. OVID Mw. (11) po mya MOI TTI TD INT NIN Mr
2 ee IPI MIDWD MITD UID POP FD ANNA anno ws D"T INDI NnNxwa
Wy rte, creak
CoMMENTARY
After the introductory appeal, “In thy name, O Lord of salvations,”
etc., the inscription for lines 2b-11 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 Izdandtch and his wife Merdtich
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)
sanwed) [MNwWIT MII ID OT... WNT wd NDD OID AYN Now ID TOW:
~- . Sy ede queens xd xody cwad yx JNNa nd onx ana (2) sane
RYO IY IPT RMN WN TN p39 (8)... . St mada NWIN IIT 72D
(eee inDIe. Nor st [twee se ee m555 xen ySSy0
lens ihe 22nw93) Aw TY NST fs pNaA Sy nD
pena Sp p) ma) po PPD N?.... (5)..... TOT NMOM MD) NM 7A)
Ma pam conde... . npr nadot news) noxdo Seeontt mwa mn
ich YON PON PDI
TRANSLATION
In thy name, O Lord of heaven and earth. Appointed is this bowl to
the account of Anfr ... 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
(fr) iliineand Peppers ..... them and the rites of love which thou (?)
hast sprinkled upon ..... (4) She shall sprinkle them upon this Antr ...
b. P. until that he be inflamed and burn after Ahath b. N. ..........3...
and in lust and in the mysteries of love, in order that ..... NT ee p>
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 defixio 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-
3
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 ff., 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, De incantamentis et devinctionibus amatoriis
apud Graecos Romanosque (Ratisbon, 1863); see p. 42 for aphrodisiac
herbs; also see section 8 (p. 233) of Abt, Die Apologie des Apuleius.
In the magical papyri numerous erotic incantations are preserved, e. g.
in the Paris Papyrus in Wessely, Vienna Denkschriften hist.-phil. Class,
xxxvi, 1. 2622 ff., xli, p. 52, 1. 976 ff." 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:
Wunsch, CIA, App. continens defixionum tabellas, p. xvi1; Audollent, Defix-
tonum 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
* I may add now F. Boll, “Griechischer Liebeszauber aus Aegypten auf zwei
Bleitafeln,” in Sitzungsberichte of the Heidelberg Academy, phil.-hist. Class, 1910,
no. 2.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. BLD
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 come ép@vta paivouevov Bacavifouevov, Or eépOvTa wavduevov Bacavilouevov, OF
ép. Bac. aypyxvoivra —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 éA9oica mpd¢ pe Tov deiva TAnpodopoica AyaTGoa oTEpyovoa
eué, x. t. 4. Also in our |. 4 there is an echo of Domitiana’s wish that he
come év rh giAiaKal Epwre Kai ixvdvuia, while the formula “to the name,” 1. 1,
and the use of “heart,” 1. 2, indicate Greek connections.
How much Jewish, how much Grecian, the Hadrumetum tablet is, it
is difficult to determine. Our text shows manifest ties with the love-magic
of the Hellenistic world and is the eastern representative of the philtres
of which the North African text is the most notable western example. The
spirit of both these texts is Greek rather than Semitic; but the fame of
Jewish magic appears to have made its solemn formulas eligible for the
desires of passion. Our text, it is to be noticed, is not at all Jewish in
religion, is of more simple original type than the African charm.
For the praxis of our text I may compare a Moorish _love-
charm cited by Doutté, Magie et religion dans l’Afrique du Nord,
Algiers, 1908, p. 253: “A woman who -wishes to gain the love
of a man should procure the following materials from neighbors
with whom she has never eaten: coriander, caraway, gum of terebinth, lime,
cummin, verdegris, myrrh, some blood of an animal whose throat has been
cut, and a piece of a broom hailing from a cemetery. On a dark night she
is to go into the country with a lighted brazier and throw these different
articles one after another into the fire speaking these words: O coriander,
bring him mad! O caraway, bring him wandering without success! O
mastic, raise in his heart anguish and tears! O white lime, make his heart
wakeful in disquietude! O cummin, bring him possessed! O verdegris,
kindle the fire of his heart! O myrrh, make him spend a frightful night!
O blood of the victim, lead him panting! O cemetery broom, bring him to
my side.” Etc.
r. mus = ele rd bvoua, and see Heitmiiller, “Im Namen Jesu,” 95 ff.,
and his definition of the phrase as indicating “die Zueignung an eine Person
216 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
unter irgend welchem Gebrauch ihres Namens” (p. 107, and at length, pp.
100-110). As he shows, the usage before us is not Semitic or even
Septuagintal. Cf. also Bohmer, Das biblische “Im Namen,’ 4.
TanloNpeliNadel. oe
2. sody was: I translate the words without any certain sense. For
the noun /3 see to 7: 1. If xnby might be read, the reference could be to
a moulded (was, “press’’) figure representing the lover. Below in 1. 4
the space before the man’s name may have contained “image of,” or the
like. The latter part of the line is most obscure. The “heart” (also 1. 5)
appears as the seat of sexual affection. This is a Greek usage, not Semitic
(with the possible exception of the Hebrew phrase 25 by 135, used five
times with a woman as the object). See Andry, Le coeur, 5, for the
Greek idea of the heart as the amatory organ, p. 15 ff., for the late Semitic
use. P. 17 he quotes a Spanish Arabic poet who speaks gallantly of being
wounded to the heart, but the metaphor is that of a mortal wound.’
3. I translate the ppl. paD3, as also ppDb 1. 5, as imperatives; cf.
Rabbinic and Syriac usage.
Jn: to this list of aphrodisiacs the clue is given by N"3 (N-
= pl. ending, as in Mandaic), which is the piper candidus (Payne Smith,
col. 2303) ; its pungency was evidently regarded as possessing erotic power
and symbolism. Then n, if the reading be correct, and NM’27NN are to be
explained in the same way from their roots, Jon, 35n, “burn.” Nwow “33
doubtless lies in the same circle of ideas. May }55v» be mushrooms?
Loew’s Aramiische Pflanzennamen does not contain these words. The
“rites of love” are the magical practices. |
4. Axmw: I compare Syriac NMIMwW (sub mv). “boldness, lascivious.
ness’; the ending @’a@ for aya?
5. mp5 pp ppp: ‘pa HOUnMOIg Dettcraa spp dikes tlO2) laa bie
phrase is simplest interpreted as a reference to the lady’s slowly tearing to
pieces the facsimile of her lover’s heart, with the intent that he perish of
love; cf. again Theocritus’s second Idyll.
* Cf. the phrase quoted in Lane’s Dictionary, 782: “she has overturned my heart
and torn my midriff.”
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS, 217
739317: the lover’s name is to be pronounced. For the angel Rahmiel
see to No. 13.
n357 : one of the Mandaic forms of Dilbat, a name of the Babylonian
Ishtar, especially in her stellar capacity as Venus. For the Mandaic forms,
see Brandt, Mand. Schr., 45, 85; also in Hesychius as Ac%edat, and in Bar
Bahlul as nabs.° For this form, see Noldeke,, Mand. Gram. § 25. For the
Babylonian use see Jensen, Kosmologic, 18, and the latest discussion by
Jastrow, ZA, 1908, 155. As the goddess of love her patronage is appro-
priate. The epithet snmy (cf. 38: 7) recalls the Babylonian ezzu, a
frequent epithet of gods, while Ishtar especially appears as the raging
goddess, whether of war, in Assyria, or of love, in the Izdubhar epic. The
same epithet became the old Arabian name of the morning-star, al-‘uzza,
(Wellhausen Skizzen, 111, 41, Noldeke, ZDMG, xli, 710, the identification
denied by W. R. Smith, Rel. Sem., 57). The Edessene my was originally
the morning-star, Lagrange, Etudes,’ 135; cf. the Aramaic names syinwy
and tyminvy (Lidzbarski, Handbuch, 347 f.).
* So also to be explained neds in Schwab, Vocab., 403.
No. 29 (CBS 16055)
am ppat jwxina (8) [woxnd..... ]ENMIONG UNIVE (Q)e eee oe
wT no wooxmos (5) OMIM. . v0). YP LaNowyp pws ywo awa (4) An
m ama yp m2 jo mp (6) PVs PwRI NI wasn may mT mows AYP
Ls snp mw (7) xnfepa amddy poo paw. pera pyap mas An
wo oytna (8) [pay] Nayawe nda ay) ob) NDT NID) Nba) NNDB
eee ee UT NIODNT UNIT WIT NDY perw 3a oNDIONT MNT AM. sw
ya Pprpr pp Sat vd 132 ew RII ND 7? YI YR DIDI NMP, . . (9)
NID PD) NIT NID PO) NovIwyr Xow now x27 (10) xo NJmow x07
NON MAN WR ON (1) MP... yo yp pp paye yw ypt ww mwa povdy
sypdyy pipnw> opnw 2D [pny moNDT NMIDN 5D ID NTN NIT Ow ANIND N74
spy Na NT xi mesayds memo ney memawinds mina (12)... .. > qpnr
TRANSLATION
[This bowl is appointed in the name of ?] (2) YHwu Sebaoth for the
salvation [and sealing? of Metanis] (3) bath Résan ..... (FA yon nee and
sealed (5) for Metani§ b. R.,—an amulet in the name of YHwu 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
ee (9) ..... Leprosy, Plague, Stroke, the kindly and ... Lili, 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 TEXT'S. 219
is. established for ..... (12) in YuHwH 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 Yuwu Sebaoth alone, whose
praises are dwelt upon in almost liturgical fashion.
1. The charm appears to have a double introduction. Most of Il. aad
is unintelligible.
5. bINNd:?—jwN: possibly the father’s name, Syriac NIwNI, “prince.”
One is tempted to compare the name of the famous Roxane: the masc.
parallel Roxanes = Persian RéSan, Justi, p. 262. But the 6 should be
indicated.
6. mwa ‘2 45: see above, p. 76. ‘2 may be euphemistic and then have
developed into a distinct species. Cf. the epithet Nano in 1. QO.
7. SDBYD: Syriac kepsd.—wn27 NNI2: cf. 17: 3.— 0: Syriac NOD.
xbpy 2: one might think, in the context, of abortion. But in the
Talmud ods: 12 is a demon of nervous trouble or epilepsy, Bekor. 44b;
see Grunbaum 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, De 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. mnt: alongside of 4, 1. 6; the form appears in the Syriac and
Mandaic bowls.
wars = Palmyrene ‘5"5n; for signification, cf. snadnn.
pew : ct. the Persian (?) names Sisines, Sisinnios, Sisoi, Justi, p.
303; on the etymology of Sisines see Noldeke, Pers. Studien, 404, no. I.
220 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
Cf. the Jewish names xorw and sw, Seder ha-Doroth, ii, 348 f. Also in
Pognon B (where pwyv’) it is the name of the parent—mother or father? Is
xy an additional name? Of ‘wwe learn only that he is a foreigner.
Also N3NDDN is evidently a Greek name.
g. pins: the demon offspring of Adam are called DIN °33 ‘pad in the
Zohar, Eisenmenger, ii, 422.
pipan : for this formation, see Levias, Grammar of the Aramaic Idiom
_ in the Bab. Talmud, § 975. For similar eruptive diseases named in
these. texts, see p. 93.
xo 22: epithet of the goblins; Rabb. xdiv, Syr. tella, “shadow.”
Cf. the 2p, Targ. 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.
Ir. ‘2: for a, as also in the Talmud. There follows a lapse into
Hebrew—probably a citation.
o‘pnw : one of the seven heavens of Kabbalism.
12. mnawin: for mMnnawne
may : it is strange to find this word of magical connotation used of
true worship in a Jewish text.
No. 30 (CBS 16096)
TOTTI DS (2) 12 HIWIIIITIN NAN ID Na NIT UN ND OnNNy) Onn) ox
12 (8) NDIT Nw JD NIOND PO NYT TO NOD WONwW To NID D nla] .. am
NNIPINY NIDTONNDD A PO Nm NIDIN TO pwd pm qo snap xmdd
MPT INT NT NI OD AN UAT NY NnwIDNN NY NNIPI (4) NDT NIN
pwd pm po RTDA]O xin yo wap (5) we. nyo NN So Nin pwr Sn
Sih Seer ees cane NVONNN DWI ANIIIN NID NW Ip
TRANSLATION
Bound and sealed are the house and the life of this ISpiza bar Arha,
and Yandundisnat bar (2) Ispandarméd, and ... bath Simk6i, 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
Beh 8) a) 08" O&O. @
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 »,
the non-distinction of 7 and 1, the 8 which often consists of but two
upright strokes, and the use of one form for internal and finial ) except
in the word 3%, where a finial is used.
GeON tore DN,
nrawx: cf. the Syriac tawx (Aspaz) for the Hebrew tavxin Dan.
I: 3. (28DN occurs in Myhrman, 1. 1, to which I cite the Babylonian
(221)
222 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
ASpazanda.). ‘The Persian NIDUN is “house,” and ssrawx “steward.”
May it be an abbreviated form of the latter word?
xmas: cf. the biblical Arah, a post-exilic name.
pvt: so the most likely reading of the name.
2. "20°D: the characters are uncertain. Cf. emexoe in a Greek
inscription from the Don, = Persian simikos, “silver”; Justi, p. 294.
np) won: the first word is the Mandaic spelling for “the Sun,”
which also in the Mandaic religion is regarded as an evil genius. sy2 =
nop, see Noldeke, Mand. Gram., § 42. Cf. Ps. 121: 6, 91: 6, and see
Griinbaum’s discussion of the "™) app, the demon of the midday sun,
ZL) IVEG) AROEX I 25 TAT
NVDT: an error for N72" (cf. 1. 3), or intended for assonance with
xnapi. Cf. the unabashed spellings in Samaritan literature to produce
rhymes. Or is there a play on the roots, 123 and 37) being used in the
sense of “name” ?—i. e. the named spirits.
3. xmooomn: cf. N. TL. rveiua dalpovoc.
sanyyp: the last two letters are dittography. There follows a list of
various kinds of “evil eye,’ for which see p. 86.
4. NMIIDNN NY: so the most likely reading; cf. Lidz. 4, end, Ny
NINTDIN (2).
“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. 3st =107 ?; for dn
pera read 1 /n as farther on, and correct NMI to NNN with 1. 5. There
is evidently a repetition of phrases. The w25n (like the xv py) is the
personification of the power operating these psychological wonders. Cf.
the Rabbinic mn>(Joel, Der Aberglaube, i, 80), the New Testament duvduece,
NT NIN = cwemw mbm, 24: 4.
At the end of I. 5 comes a long series of characters which do not
appear to form words.
* According to Karmsedin’s Lexicon, quoted by Payne-Smith under the latter
word; im lingua Nabathaea est oecononius et viatorum exceptor, etc. Observe the
accompanying name NMI.
No. 31 (CBS 9008)
M2 ANT (8) NITIOX 72 WIINT NINT ANT (2) Nnonnd NoNd NIA TOD
pom (5) pw. prams PRON Ree Revs Roomy xno (4) Sn2D21 AND yn)
DIIOON 72 NIINT NNT ANAT (6) SNeNn? Rows pda prays. ponnyay mags
TNDS MDavY Ns TW DI _ yonaAIT? (7) ANY OW? KAINd Mw Nbs
$+ +++ ++ 00ND PON PON NNNNNNN (8) TON ON ON ON ONIN? NMI
M2 OPN N3IODS 72 ADIN NAT Hoa NNN (9) AN. won ON
ON Rvva (10) Noorm NnwIey RNID ANS yy
TRANSLATION
This bowl is designated for the sealing (2) of the house of this
[Dadbeh bar Asmandtcht, (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
Yahiht (7) NHRBTMW, S, MR‘S, MRMR, ’oth Sa8biboth, Astar, Mita.
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.
Tee aii cl. o el, and see to\3s_ 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, -décht.
2. Nn == ann: seeto.47 6.
4. pry: see to 4: 6,
5. pon: for /N2.-NDN2 ~5n with reference to the four duplicate bowls.
6. wens’: a play on the Tetragrammaton, with the three primary
vowels; cf. the magical use of the seven vowels in Greek; there ayo
is also found, Paris Pap., 1. 3019 ff.
No. 32 (CBS 16086)
APN POI N DTT Asay ANnNt) (2) Anat NNN NOND NIN yor
N13 (4) NII DAYT STAY Nrpen x7 NTA Reva Rodn, (8) NNPD20 FID
Rippy (5) Rem yw ped oy NpaNDT PAY 3nd NMI ID wwe aT ans
odyo4 sano pmby and ain Toa NR 929777 AMD MNT Kawd, xnvd5y
sovde 43 1D sopoy NOW MMs mAs no 1b MINN NINNNN 3IONN owas (6)
“Dom's mana (xn]ko1 somx pana yw Ans Now (7) wax 13727
novdy pp; sody to Tay png (8) Rand) xmd55) amor Ry [Row Reon]
am [3 yo] (9) po[pexd] w.os xmband [x]>an bap o> Ayn xo
onnd o nin) VN) Spanot. [p]m paw Alms 2D pO) TTT N 12 19974
pnn WON Dn yn Xd Tw Hop Rwaxr (10) w[ID x? Kop RvJwt pos
oyn[nnss (11) Aep pS POR] RY A AD MAA Dwa xvandt Nn onny'
ponnmm xnords keen Rodny xndoa0 7 TOTTIDD SN 13 ITT ANT ANA Awan
bee ee RDN Rnd) Reva Rodm) xnez29 yo (12) [Aa Annas] 2M
PON Ton
TRANSLATION
This bowl is designated for the sealing of the house and the wife (2)
and the children of Dindi bar Ispandarméd, 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 Latbé which are in the house of Dindi b. I. Again: he wrote against
them a ban-writ which is for all time, (6) by the virtue of "T MDG, 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 Latbé; (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-writ 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. Rat
B. C2 The tradition is of added interest because it connects Joshua with a
certain 1” whose identity with Jesus of Nazareth is generally recognized.’
The passage in Sanh. 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 Sofa 313m 1, 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: DN YW", 34: 2, = Inooie cory, 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 Law, 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
* See Schtirer, GJV%, i, 288.
* The anecdote is found in Sanhedrin 107b = Sota 47a; cf. Jerusalem Talmud |
Hagiga, ii, 2, Sanh. vi, 8. Dalman, in Laible’s Jesus Christus im Talmud’, Appendix, _
p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack,
Jesus, die Haretiker u. d. Christen, 1910, § 8, gives the texts from Hagiga, and the
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. 4o 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. Seele,” in Archw f.
Rel-wissenschaft, 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, Gesch. v, 231 and Joel, Aberglaube, 11, 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. ma: plural with masc. sing. suffix, as in the texts above and in
Mandaic.
I: s. Noldéke, Persische Studien, 403.
3. ‘2 NIMOINND: see tog: 1. I may now add the Syriac Noms, “earthen-
ware figures” (of the gods), occurring in Overbeck, Ephraemi Syri
opera, 13, 1. 24. Compare also the Assyrian piru, “bowl,” see Zimmern,
Beitrage, 147, note k, and KAT’, 518: but my etymology contravenes that of
Zimmern.
Ntiay: so also in No. 33; elsewhere N723y, NID, NID.
smn: a duplicated form of the pronoun, found in the Syriac.
4. %D: a preposition appearing in the Rabbinic dialect, not in Syriac.
yw : the spelling represents the older pronunciation, the Biblical yw,
'Inoovc, the Jacobite YeSt, over against the Nestorian Ist.
xvanpst: 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 dast, “hand” +
bhira (Sansk.), “terrifying.” The word occurs only here and in No. 33.
5. sand: see to ory
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. R29
35: a unique spelling (occurring also in the parallel, No. 33, along
with jn), for the Syriac hennén. It is an elder form and is to be com-
pared with the Rabbinic 1728, see Levias, Grammar, § 95.
7. Ns: corresponding to both Syriac and Rabbinic forms.
1Denx: from a denominative verb, arising from the root DN. Payne-
Smith, col. 2181, gives a citation for 1D, = vinwxit catenis vel compedibus,
with which may be compared ympnn, actus ligationis, ib. col. 324. Also
Giese Glossary + C,;
8. xdvan: also found in 37: 11 and in Lidzbarski, Mand. Amulet, 1. 33
(de Vogtié volume).
napand : for the infinitive, cf. 9: 8.
PIS = Syriac aikanna; the good Syriac 7's appears in the parallel
34: 4. What follows is not perfectly clear. By the “ancient songs” (svw
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 Ty.
10. Rwix: cf. the Rabbinic ‘wax, which Noldeke (Mand. Gram., 182)
understands as éndsé, not insé. The Syriac rarely uses the plural in the
sense of “men.”
No. 33 (CBS 16019)
sno) emp TD yyw a pet (8) ND NTT PAPI NTNAY (2) NIPWI SINT NN
ama. mxt kod) xmdsy) (5) Rood. Ro Row pias by sands pew (4)
moxnx sons ow. ddbyds sant poy and ain (6) n7IOPS 72 AINA
WYAIMN pI NINE po RIVE] sow mink mink [Nw jo n]nx (7)
Mp (9) Row Roan apones paar xn&o7 WoNs pwAID KH) XIN xjow (8)
ros mJoxmsy xeried pody prop xoey yo Tay pan]ay kapdy xnv1 Raley
moyDN TD MINT AMD yD papad Cx.oxr] xmdand xan Rp (10)
Spe PD onn) onn[y Pox sv]anow2 pmpay Aen D153. tod)
son onno) Dnn ox an wo ND TDI wep waxy (12) 143 x5 Ip -
sma apm onnnys [n]op pox pox (18) Sy a mA MT Dw NvandI
PON NNO NNN fo AIP) Ansa Aa 7AnNIN N79 [DX 72 FAINT KIA
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 aie a0;
(230)
No. 34 (CBS 9012)
NYDN Pweg On na (2) woo TD ITN IMT OM. poinnd NON. NIM orn
THOTT IT Andy Aaa ANAIN AND (8) ANIw ANI WON S| PN nN Sng
POT NT TR WPI MDT NO? Rew TONT pS (4) ON PDN OND ID NPN
NIDRD) MIN NON TIDWNT NNO NIMS (6) O'NN WON ONM WON JD NAN
sw 12 Dn WORX (6) Knxow Ry WOK. om wox nasnnd PyIIT
Dep (7) Dw. PoP NIIP myox xnodoay in Raa Nand) NwOw RIN
MNT xmve.a Aho wonm svox oN Ntay Syma weds Syrpyy ype
np) HD) X93) Aa) ANNIN An32 (8) wR 13 Asn TWNDT GTIADI) NA
po nn mat (9) 345 72 NDep PO o!I ANPryay tor 43 yy NI monn m1 S33)
pon SID NON REPN NID ODDAN WONT NONND NIDINM Kind) Kowy
NT NONM mop 1p mo Kandy oo Ktpyn (10) & pw 55) xyoxi Now Pa
871) (11) TION TONN NAW) Hw! APOT 291 WIN N01 XN dyy poyoNd
AM3 DIN) NNN WD PON PON RYINI Now Nw Noy xva poeeway
Hobm) NND30 990 Ami soND 72 (12) Trad Anos ATIDY WIP) Hoy anne
Onnmn xmmpow, & ym) mony ken xnbsapy &wany somo xno kes
Rwoany sop snowy keva &odny xnds20 yo (18) Sopp na ona wn. awomMm
35 apn ed) ada apa xndvany xnnowns xmdd) xndoan son &sayny
POX nD 2 N21. NIN. AD wn NP (14)
TRANSLATION
This bowl is designated for the sealing of the house of Mihr-hormizd
bar Mami (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)
R22 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 Latbé. 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 Latbé, which contend against him. And a seal is this
against Harm and Constraint (?), that they shall not at all enter in. And
every Damkar and Sait and Saré are charmed by the spell of (11) 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-Sahdé 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.
I. ponn: the reading is certain, and the word is parallel to Nnionn
in the previous inscriptions, but the formation is unique, if it be not an
error; INN would be a Pael inf.
A Hormizd son of Mama(i) appears in No. 15.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 239d
Tpmnn in is the same as Mitr-Oharmazde, or Mihrhormuz, the name
of the murderer of Chosroes II; see Justi, p. 216.
2. 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.
"INN (evidently so written) I take to be for ‘2s, “my cousin.” The
magical tradition was handed down in the sorcerer’s family, cf. 8: 11.
NMI = NIawd, but of peculiar formation.
4. Nw: a point over &, also in the same name in 35: 6—diacritical
for é?
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
WP is a reminiscence of Josh. 3: 16, and indicates conflation of the two
Narratives. }'D’1 }7IN jD appears to be a confusion for }A.D IN yD. WN
is Palmyrene and Rabbinic, not Edessene, but is found in neo-Syriac,
Noldeke, Mand. Gram., § 153.
5. naawN: of laying a spell; the same verb for laying a ghost, 16: 11.
The Afel is a hebraism. Compare Js. 9: 7: “a word Yahwe has sent in
Jacob, and it has fallen in Israel”; i. e. the magical word itself is potent.
49) N28: 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
wan NON, v. 13. Then v. 14 is parallel to the SnNM ND of Ll. 5. The
following relative clause is almost unintelligible. The root ym is found
only in Arabic, = “withhold, refuse.” ‘The next word I identify with the
Biblical Wx, Js. 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 * of 0" appears to be used as one of
the Seyamé points.
6. j DN: n. b. position of the points.
s27pip2: a reference to the myth of the restraint of the celestial powers;
see the discussion on 4: 5, and cf. Js. 24: 21.
234 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
7h aby: a unique epithet for Raphael. It is a pau‘el formation from
x55, and, agreeably to the etymology of Raphael and parallel to the epithet
_ applied to Gabriel, the participle 1s used in the sense “to relieve,” sc. the
sick. Cf. Baba Bathra 16 b, 8S? psx xpor px; “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.
it may Syenas: Gabriel is especially the messenger of Deity; cf. Luke
1, and Rev. 19: 10, where the angel who calls himself cévdovr0c with the
apocalyptist may be Gabriel.
8. mya: 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.
431 2 nN: this sorcerer’s name appears also in No. 19: 13, 17, and
the two passages help mutually to identify the words.
g. Ndwy: a new species of demons, “the oppressors,” ppl. of a common
Syriac root.
10. NIpy (or ‘B ?): “Knots,” i. e. of magical power. The word cor-
responds to the Arabic “ukdat.
spn: * has usurped the radical s; cf. Ndldeke, Syr. Gram., § 33 b.
mynd: Etpa. of sty, probably metaplastic for Ny. |
wnpax : for the prosthetic vowel see Néldeke, Syr. Gram., § 51, Mand.
Gram., § 24 (n. b. the equivalence of ‘oxsand ‘py 5y, 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 snop must also mean some kind of malady, and may be
identified with the Assyrian kamtu, “misery” (Muss-Arnolt, Dict. 306),
which is to be connected with the Hebrew and Aramaic root 0p,
“compress” (with dissimilation of the dental); probably some form of
contortion.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 235
ndoyy soy: the first word is evidently an absolute infinitive from by,
plus a (= me“éla = me‘ld, cf. the noun ma‘Jé). For this formation with
final a, Noldeke offers a Mandaic instance, Mand. Gram., 250, last line,
NOPD. In the form doy (1f » is to be read) doubling of the second radical
appears;cf.the Mandaic form pn, cited by Noldeke, ibid., 249, ad infra.
savy ore appt 55): all three words are obscure. ‘The second may be
the bw of the Kré to Js. 28: 15,=nw, “scourge.” The third may be the
Rabbinic sw, “prince, demon’; or the Hebrew pin ment oy] (8)... [nr] v2
sox pan aad ane... ©) aybs rn] pap kb Jo meow 9 xvdst and dna yw
oo Soa Sy) monet (6)... [yy snda]ao ban Rean Sy mans 91D oy TON
soxamp xnaren xmdd Sys byy . . . (7) ERIpe So Sy xnonow Spy sdnin Syn
pn xm xakdo to xd... (8)... 2D NN + DappT NIIND 92...
xyow NOIMET Moy seme... (9) md poopy pep Hop Kany Kon thoy
son Rptato wu... (10) 2 2. DY IN NPN) NNW DDO) ODN NMI IM
Jee wat pan 5... xpd sap 8a) NYT N22. NMDN NPM NII
Mwor.. 2 Rr kody Nw? NMP NMANDIN yr Kia Rade yo Now .. . (11)
rt N72 NIN
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 Zardi 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 (?).
He 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 TEX’. 243
CoM MENTARY
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. 11, 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. aa
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 7,
I. 2007: a Persian word noted by the native Syriac lexicographers,
and neo-Syriac; also in Pognon B. See Noldeke, Syr. Gram., 127.
3- ? : cf. Zaroes, name of a Magian, and Zaroi, in Firdausi; the
present spelling substantiates Zar- against other readings ; see Justi, p. 383.
4. NTON: name of the Light-King in the later Mandaic religion; see
Brandt, Mand. Rel., 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, Ginga r., p. 140, ed. Petermann; see Brandt, Mand. Schr., 143.
For the }'2p x cf. Gen. 1: 10. Other “gods” are named below.
7: ‘2, SONIND: resumes WN, 1. 5.
8. ond on: either in appositional sense, NtN7 used like N1D°s, see Pp.
p. 86, or “ refers to the magical rites conjuring the angels who are called
upon against the evil spirit.
inhy : the Rabbinic-Mandaic preposition of plur. form, ‘eldwé, but
with suffix attached as to a singular form; cf. m2, “his sons.”
Q. Spow’: for Nyow: 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.
So appears to be denominative verb from a noun in ‘®, formed to rhyme
with > 2x.
TO. NPAT = ANNI, a perversion, in 36: 4. The word corresponds to
the actual Syriac 832 tabescere faciens, Payne-Smith, col. 831.
N2.4: probably 82.3, jinn, see p. 8o.
payas : Mandaic “your father.”
No. 38 (CBS 2941)
Snsvym) (8) 3833) 7331 TIN fon) mt (2) mms parr pat py
ANON MVDY ANNID) 73D) TSM NIN NTT NE (4) NOVI AMDT NNNIN
andsoa RMN (6) Prwr Sondmy PASTY Preis NNIN NM NIN (5)
som osendse7 (7) PMPNEY [PNINTI NINO (erasure smo) INIT. ANTI!
yesy 55> xondo oxpaT (8) NONND RMB pM RAP NNINONT sont Now
snaps (9) NIDN|Y NLD] xm sonds india xeoy moxbp by TNIN?
ama yfoy] (sic) Smyrtn yO) NTT TIT NS ITSTT NINN NIINDI JYNIUD J
NOINDD) NOMIDY NVOY NNN IT pod PNT py p22 yor Last] (10) por 7D Aw 71
nopaws NnNDTwW pmer Xo[ndm] (11)... Isnt. .aN7 8727 SIND xdim
NMONAIND) NWNINT JYNNIDI NR INWT RIDIN pmo [x ]PpY INNS ANNI
NUNN RMN 7 SNDT sanS Semin NINND) NBD) NWI xn) poy (12)
np Xmen mid sominey (13) 2. NmIENF 2 SMART RNIN naw
myarroy ppmap> gunn NMI. NMNONN NNN NMIDN SINT NT INT
[d]y pppsads pousdy pymxa xrwea[xrr (14) mnjeovmdy pLins3] 299 9NI22%
mnsaady PROV NTT CMD NN] IIe RANI TID RVDSTTT NIINTTN RAINING
Exterior
ny wap (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 TEXT'S. 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 Zadoyé and
Dazaunoyé 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
eer (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 Dazaunoyé sons of Hinduitha, (1 3) 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 Zaddyé and Dazaunoyé sons of Hinduitha,
and with Hinduitha b. D. their mother, and her daughters.
Exterior
Rts) Holy Cane
CoMMENTARY
For the language and script of this and the following Mandaic bowls,
SCEIOr7.
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.
I. “House, dwelling,” etc.: these four terms occur in Lidzb. 4 and 5.
The 527 (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. 1 5. In 40: 4,
NIN" is the cattle-barn; in general perhaps “outbuilding.”
246 UNIVERSITY MUSEUM. BABYLONIAN SECTION. |
2. m2 for the plur. w. suffix, see Noldeke, Mand. Gram., § 144.
3. Nnwvvn: “cattle”; it occurs in the sense of “wild beast,” in 39: 6;
singular NnYN.
Nmsox: the singular would be the equivalent of the Assyrian anu,
“vessel,” <= Heb. 2% and Arabic ind". 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 sy, “sheep,” but for the following “of the house.”
xm: i.e. “Indian woman”; cf. 1935, 192M, 24: 1; 40: 16.
4. wHI= nN, Nos. 15, 21.— NIN = mar, “lord” + Adda; a form otf
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
st792 (as in Pognon’s Zakar inscription), the Biblical Benhadad. With
inexact construction, M. is the husband. For 4. ..1 = “both, and,” cf.
es
6. °s2na2.: so the probable reading. Notice from the erasure that
“lilith” and “angel” are interchangeable titles for this being. Cf. the Lilith
WIND, 40: 17.
‘npxp: of same root as NNIpp, with assimilation of 4 with Nn; see
Néldeke, p. 44. The original formation is that of the Syriac noun pakadta.
8. osama: a corruption of Sxnay?—For x™ay and N’D 5 see p. 72 f.
The second word is supplied from 40: 4.
g. NDIND: 1. 14. NININD, in 1. 12 with the second ®& caretted; an old theo-
phorous name = 38 + 19 (or 83D + 19?)
syn: Persian Zadéé, see Justi, p. 378, quoting a name of the fifth
century.
snaart: Persian name of a Syrian monk of the seventh century, ibid.
raed
10. NOD: original root DMD (see Néldeke, § 45); the verb is found in
the bowls of Pognon and Lidzbarski, and defines the word as used in the
Mandaic literature, thus relieving Ndldeke’s doubt. Cf. a like series of
passive ppls. at end of Lidzb. 4.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. R47
NOINDID: the reading is almost certain, but I cannot identify the root;
probably an error for NOINDY, as in 4o: 21.
xdin: a denominative from Sn, = Rabbinic 54. cf. the Arabic
ragala, “strike, tie (a sheep) on the foot.’ The word occurs in Lidzb. 4.
11. mbdpaw: the passage is identical with 40: 22, except for the latter’s
reading, Npaw, “which I have dismissed from him’; the present text is to
be so interpreted. For the form see Néldeke, § 170.
nndsaann = 40: 23. For the fem. pl. in &, see ibid., 162.
12. ND'D = npn, cf. ibid. 63; the Pael in 7: 17.
sans: I can suggest only the root joy, found in the Rabbinic Oy,
“olive-press” ; but according to Ndéldeke, § 45, Y is persistent in Mandaic.
MNT: error by dittography for ‘™.
13. NINt: the Assyrian sdzu, abundance’, Muss-Arnolt, Ass. Hwb.
1, 277, and identical with the Targumic siNt, “foliage,” Targum Job 14: 9.
An archangel Zaziel appears in a papyrus published by Wessely, xlii, 65,
1. 42.
snxionn: for snosnn.
14. SINT: with change of construction from the preposition Sy Pea ©
Noldeke, § 222.—For omission of relative after 722 see p. 39.
15. (Exterior) 1p is sure, perhaps wip.
No. 39 (CBS 9005)
mdiydy (3) ano wes [N]qaEy. . bp) monn (2) KNB SNeNnNn[) &] NAN XMS
snpodd ssppy admnip yeipa NvonD NvToDY (4) xviet n[p ap]ys NDTIIT TINA
semrdod pydod EAP DI New] IDL NYT NT YDY NININT xnxdyiwa (5)
(7) NSUND RUNYM Ne. NwIN LYwolo Voy RORYWRUT RNR (6)
NF (8) NT YPT RN IWND NTT sea NOPI]RT INIT ININD Wer NINN
ymbS Spy ONINT OB wopn (AloylF xJomss mwsa Ady jo ans
INDY ANON ND NNNNT 37.2 TONONTOA xoos xwoy xmp.oa (9) ndosos5
pws INT dd adr xheloxdny Syt xnxvxD (10) snot pes
xmipx on... [x}oo bed yobdes (11) xn[pr]ya sornm Sy YDY NOND NT
np [worn oloys (12) [xotnat nbsted) mprs> ndinn xnenm xnmsn
Lert ]Nt
TRANSLATION
Health and arming and sealing and protection (2) be for ... and the
body and soul (3) and the unborn child and womb of Bardesa whose
mother is the daughter of Dadé. (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 (g) 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, aby, of the petitioner. From 1. 4 the present charm
is very similar to that in Pognon A.
2. SINT: so in Pognon B, in Lidzb. 5, yax3; a feminine form in -é, cf.
span, 1. 8 (the mother’s name, overlooked Here we Gienins, 12 7.2
4. nD: also Pognon A. In the Mandaic appear the xnND, “sorcer-
ers,” Norberg, Onom., 110. For the meaning cf. Ass. sahiru; in this sense
the root is not otherwise found in Rabbinic and Syriac.
‘2 SIND: Pognon’s text, NTIND (to be cited to Néldeke, SSO eilael;
5. SONIN: the Syriac S728 was used for “lead” and “tin,” according to
the Syriac lexicographers, who postulate a distinction between abdraé and
abra, or abara and ebdra 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 — karddeouor, like the love-charm from Hadrumetum, the
Cypriote defixiones (SPBA, xiii, 160, etc.), and cf. Index to Wessely, xlii,
uearBov, et seqg.; tin was equally used, like all the metals, ibid., Kacotrepivov,
and a case in the Testament of Solomon where tin is atropaic, JOR, ix, 584.
Hence we cannot positively decide whether our abar 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 Sargons, 53, 82, makes anaku = lead (cft. Heb. 438) and leaves abar
untranslated. Hilprecht and Haupt, on basis of chemical analysis, find
that abar is used of magnesite, Hilprecht, Assyriaca, 80 ff., 83. Mrby,
the Hebrew equivalent of the Aramaic 838, is “lead.” The Syriac ’an¢ka
Toreeettl ©
the heavier metal lead. The Hebrew for “tin” is bs3, which however
whereas its Hebrew equivalent 738, “plummet” rather suggests
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 ‘abra and,
mipy vs. ’abard, and Heb. ’andk vs. Syr. ’an’ka, appear to be attempts at
differentiation. mpy, apparently “lead,” appears in W. T. Ellis’s bowl-text,
which I have edited in JAOS, 1912, 434.
5. mwean: amendment after Pognon’s parallel, but with the form
found in l. 6.
‘4S ss5s52 an inadvertent repetition.
6. xnxwenn for the adjectival formation, see Noldeke, Mand. Gram.,
§ 105.
sxunrn: possibly absolute pl. (-@ from -dn) ; or a masc. plural form, cf.
NIDA, 38: 11,
7. NIN: (n. b. construct) for NIN, as in N34, see Noldeke, ibid:,
§ 46. I interpret the word of the magic circle, part of the dreaded arts of
the necromancer; see p. 88.
43) NINDI: sorcerers are. by tradition “Doctors.”
NV PT NWI: 19 may be inf. Peal of Nw, or better, in agreement with
the context, Pael ppl. plur; i. e. “dissolution,” or ‘“dissolvers.” ‘PD 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 xypot and the Latin cerai, 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, Magie
ass., 80. Wax does not seem to be identified among those substances,
though Jastrow and Thompson speak of wax as used. Assyrian kiru or
kiru (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, Lateinisches etymolo-
gisches Worterbuch’, 1910, s. v. cera. For the use of wax in western magic,
see the ample notes and bibliography in Abt, Die Apologie d. Apuleius, 82.
x’nt in: cf. the isolated instance given by Noldeke, p. 344.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. Ro1
8. sown: the first letter is conjectured from a mere remnant: possibly
Oepuia 2
9. In this line a definite family ghost appears. Nn is used in like
sense in earlier bowls, e. g. 7: 14. The word before NNN is unintelligible.
snxn: cf. the feminine name Tata in Strassmeier, Inschriften von
Darius, no. 25, 12; also T'atta-dannu, Strassmeier, Inschriften von Nabon-
idus, no. 343, 8, and Tati, etc. in Johns, Assyrian Deeds, nag Clnyn ir x,
Glossary; °ONY.25: 1.
IO. NN&IND: I connect this, as a participle, with the root jb, Arabic
sana, which does not appear as a verb in Syriac; from it comes the Syriac
s¢yana, “dirt,” and with the same is to be connected the Hebrew NND,
“shoe.” The same word, masc. and fem., occurs in Pognon A, p. 40, which
he would derive from 83D “hate,” but without explanation of the form.
It might, if a singular instance, be an error for NNNYIND. However n. b.
that in Sachau’s Elephantine papyri occurs the metathesis xD for 2D,
aS 7. 262,450.8 10%
by: 3d fem. pl. of 5by.
NON: a mistake, corrected by the next word. The same note is to be
made upon 595 in 1. rr.
Ir. ON: doubtless = 31n, “again,” so often found on our bowls. Thus
Noldeke’s explanation of Dyn in the Mandaic literature (Mand. Gram., 204)
is confirmed.— 75x39 for the form, see 1010. SOF.
No. 40 (CBS 2971)
mmeaay NDT (8) TID) ANN TD? ANN NN (2) RMD xvnT poRowas
Noy STN smn ston NnswNyAT NINA] (4) Fed WNT ANNI) NnRapy
00 son eds (6) pods) PINON MAN NOT TO wax] 72 yxpIN7(5) WIN
Aa ND FD NNN... TINT NID WINN 12 NDI 13N322 poyniam (12)
JN) Db NMONM NN NMR NYT pO wend ca (138) XDD AN N32
sin soon NINDD ToD AT (14) ANowa NNN ANNI NR D1 [733]
map? 15) aAfoy|nn xmpxi xen yo [wird 92 NDINT NYT NIN Ny
mn) ANT) ANNA) NC NNapI] ANNI NID A.
Exterior
NOID TID) TINT NDI ME) AONAN NMR NT 1) YIN Np nny (16)
32 WNDDNT (17) ANN INYM AND ADM [AT AN KAa NNNIpP ONNII1]
emer xondmy... [SMSINDY] PMID) NM ONIND ONIN MVD RYN JO wisn
sand... eamspaar avn xd deta sasdo oxona an np anda (18) xnsanw
sypoy noxdo Sy osaxd way 5905 soxdo xa Nonn2 NB PN (19) *xana ned
mM) TANT 10) Tp TD RMNInDY[y] (20) NDE ROM... [ender]
32 nN0lNF TN. yo] Ae[Dm po. AN] yO. ANS. yo]. ANNI. joi A323
Pwr wondm) ... [anjoy xdvtin xoton xp[tp: xjvpy wien (21)
naxwet sooin pods [xoppy axn]s axnea.. 2 ndpaw[S] (22) snsaw
NTIND) NONOD NBD ..[R]wrad) [NI xIyoly] pexains[s] (28) wxnx22
2) om-w. (25) X[nx]api2 ANNI NID TIA. .'. AM NII (24) MULD ID]
RU yD wind 12 Paxpsaya ooansa[xe]n (sz) mapa absplm alan
TNIINT NIM) (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. 293
abode, the mansion (4) and the barn of the cattle, the ass, bull and goat,
the property of (5) Xar6d 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) Merathé 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 noné transgresses. Charmed are a[ll the gods
. and] temple-spirits and shrine-spirits (20) and goddesses from the
body and the wife and sons and daughters and the house and dwelling and
mansion and barn of Xaro 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.
R54 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
1. With the same invocation begin the sections of the Ginza, also some
of Pognon’s bowls.
xmpx): for 1 of purpose, see the like phrase in Pognon, e. g. no. 14,
and Noldeke, Mand. Gram., § 293.
4. SIN'D2: as the regimen shows, the barn.
sion: te. hemra, 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 xMin, 1 was then caretted above, and finally the word
rewritten.
Ntoy : to be added to Noldeke’s instances, Mand. Gram., § 68, and now
found in Sachau’s recently published papyri from Elephantine. ty is found
in names of certain goat-species, Payne-Smith, col. 2934.
sinn: for ‘sn, cf. Noldeke, ibid., § 47. The word is used like the
Talmudic 1¥n, “private property,” see Jastrow, Dict., s. v. In |. 14 iteis
supplemented apparently by xn, = “livestock.”
3. NDI: evidently an old Persian name in Koseform; cf. Avxseri,
XéayarSa, Artaysathra, Justi, pp. 12, 173, 34. The 8 in/385, here and again
below, represents the vowel of the prefix, before the vowelless first radical.
wien = Meh = Mithra, plus Anos, a Persian genius, Justi, pp. 208,
Ge
syn yD: the long period which this phrase concludes is paralleled below.
»oxbs : this ancient and full form of the preposition appears in Pognon
B, but not in Noldeke, under § 1509.
6. xvoeds: cf. 1 18, xvm abs yyxdst2. 8 = the preposition just noted,
and is used uniquely with a verb of swearing, where in the Semitic 3
is found. Cf. the Greek éxi, representing, as in the English “swear on the
Bible,” the primitive action of laying the hand on the sacred object.
16. ‘NNW P-—17. wna: cf. NINA, 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 xoxdo with xm, an
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 200
iy yNdsa—: “by that which is upon,” i. e. “by the adjuration of” Life.
For the redoubled preposition, see Nédldeke, § 231 b. For the phrase, see
hoe 9 hey
wNNIpp: for the sing. with jyx—, see ibid., § 146.
23. NINvD: but a feminine is demanded.
xnimd: in agreement with the Syriac; cf. nn», 16: 6;.in the Ginza,
NM. |
26. jwoNt xn: the same doxological formula in Pognon, B, no. 22,
and Lidzb. 5.
APPENDIX
No. 41 (CBS 179)
This text is unique, 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, xnh5, pny;
in the second mn nix, indicating an address to the evil spirit. The fol-
lowing names are visible: JB, cf. 5: 1; (?) Saw ya oat, also spelt 9,
“Mordecai ben Saul’; and a woman’s name (evidently the wife of the
first-named man— dyn can be read in one place), °BD3, so the almost certain
reading. I take the name to be a feminine hypocoristic in -di to be connected
with Gathaspar, in the Excerpta barbara to Eusebius (ed. Schoene, 1, 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,
* 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. ROOF
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. IN 0.928).
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), There is a reference in the Talmud to the necromantic
use of a skull; Sanh. 65b: “there are two kinds of necromancy (28 5ya),
the one where the dead is raised by naming him, the other where he is
asked by means of a skull ( ndxsin Sewan).” 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, Actes of the Leyden (6th) Congress of Orientalists, ii,
Bin a ote 20 3.
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, Der bise
Blick, 11, 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.
* 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.
me
mds mon mayotp Min) DIN AID NIDID NID
saa bin mn spon ambs © ayd opi on wwe pan awn ON) TPN om pws
bs) axon mo axsp moda me ond ces ads no Sosy mye mda yan
sadyq mod nodn ops mds one aS cexm iy - oad pxe qe n3
mynd mo adn aad ne nopds mon now o> nn? ma nd npNN 9/4 “INP
[noid wor] Oo“) saan andy ad nex mwa nx nner yniosy mp yer iw
yd oS Seem) Tym) o- ann fp [2ND) MAN ANY TIAN own nN ona
onasn miry> Seow) onds om owa 45 yawei MSN 9DIN} O1NN yo IDNN
pyatow yor day pind row Sony nd adyan madany mintn (séc) nnow no bs
rs vd porrmds yond mo cd mo Soy o> Aen? > oraIND oMINw MX AN UN IN
2 50N : SPDDN : OTN WPM IDWON 2 TDN 2 WIN sm MR
ypoe > Sewn sy enwe) or siMPA, fae 3 AM aese + NePwaNa senbigde
(258)
J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’S. 209
yn oy ose comb oeowa qo na 595) aya oan ad sey Op psa
BDI NVM) DEIN Daw Mwy owar nwipn ine ows apy. pny oftor
Ds pine qe nse xdy oe xSosbn ssw ava miyoyn onds nay myn spo Twyy
ser nosy mm vivid xd wet me minyd xd nd adcn andy nox mets nobyn
YO PPI TT AYDwla NPY AANA NS ona yd ed) wo oe onnd
PSION POY yp ows on 1 nN wind xdy owe vo. AN tps Abo mow
py Stal)
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:
neva aw ma xpow by xons (= NF?) NP ADT WIM AON:
“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 ‘73.7 48°, a fanciful form of
Adonai, on the left hand yow, “Satan,” in another division 32% and nearby
YM (?), i.e. YMI2N, to be found in Schwab, Vocab. Another species of the
shield more roughly designed contains 17° in the center, flanked with 7, etc.
and ‘38, with NNMY and jAadt2D on either side. The changes are rung on
the possible mutations of p’, 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 Lericon, 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. Elija 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 Elija, I
260 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
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 gematria 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 ot
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.’
CoMMENTARY
Only a few detailed notes are necessary. Of the terms at the beginning,
439090 92D and 953990 are common in childbirth charms (see Schwab.
Vocab., s. vv.). ‘The second is erroneously explained by Schwab; it is ‘2 ov,
the inscribed Name, cf. the oy... Oi in 11: 9. 3D and its reduplication
2D3D probably mean “divorced.”
N. B. the order of Adam, YHwuH, Kadmon.
(NINPT)DI NINpw is obscure to me. The root is probably used in
the Syriac sense of mourning, hence supplicating; or cf. Heb. Sn, “writhe,”
as well as “dance.”’
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 261
ANT Naxx’ I would read as 73% n2 AK, the first as the indefinite
pronoun fem. quaequae, the last as representing the Greek deta, which is
commonly used in the papyri, the actual name being inserted upon use.
onn = }pon, cf. Arabic oyp.
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
aopoc.
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 xD),
The “256 limbs” are 248 in Jewish lore. For the 365 ligaments, cf.
the identical expression in a charm given by Reitzenstein, Poimandres, 293.
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 publishe.l
at the end of his Abraras.
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, @ 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 SVE ie,
an interesting paper entitled “I‘wo 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,’ and also quotes
* 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.
262 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
in translation a Jewish charm of the same order from the Mystery of the
Lord (in the Hebrew “ 110, 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, Filo, Patrota, Abiko, Kea, Kali, Batna,
Talto, Partasah. My form Amorpho is probably older; Koko =xaxécmay be
preferable to my Kas.
In both these Jewish forms Elija and the Lilith are the actors. In the
Syriac legend quoted by Gaster 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 %3DID ‘3D,
as Gaster suggests. In the Greek legend the spirit is Gylo, the earlier Tei,
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
? Wessely, Vienna Denkschriften, xiii, 66, also TvAov, Reitzenstein, Poimandres,
208. For Gello = the Assyrian Gallu, see Frank, ZA, xxiv, 161.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 263
I went to deceive her and ..?..* And the archangel Michael seized her
by the locks on the right hand and said to her: Tell me thy twelve names.’
And she said: I am called first Gelou, second Morphous, (third, etc.)
Karanichos, Amixous, Amidazou, Marmalat, Karane, Selenous, Abiza,
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.’ In this Michael
descending from Sinai meets the hag Abuzou® and the demons cast out of
heaven. He inquires where she is going; she answers she crawls into
houses like a serpent, dragon, etc., to bring all evils on men, to dry up the
mother’s milk, to wake the children and kill them. ‘hen, 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 het
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
* Cf. the early Christian myth of the devil’s wiles, Rev. 12.
* The same number is found in the Hekate-Isis legend.
° Griechische u. siid.- italienische Gebete, 23.
* 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
‘n 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 auopgor , “‘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 SD,
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 deiva,
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, 1, 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 (platest, 2) in J. de Morgan, Etudes linguistiques, vol. v, part
2, of his Mission scientifique en 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; 22: 17).
GLOSSARIES
GLOSSARY A
PERSONAL NAMES AND EPITHETS oF DertiEs, 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 consonant-
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-
femOre1 e——tatner,.n. —— 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 717°; in Glossary C only typical cita-
tions and peculiar forms; also it has been the aim to give citations from
the three dialects.
GLOSSARY A
PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS,
DEMONS, ETC.
NININIAN evil deity: Pogn B.
NINTHNAN evil deity: Lidz 4, 5 (for
these two names,
Becmto el bias |
S728 Destroyer 3.
138 divine name?: 7; Myhr.
DAN Abatur, Mandaic
Ellis 1 (8010 ‘8) ; Wohls 2417
(M1128); see p. 96.
Sas deity (Apollo? Aeon?) : 19.
m2% feminine to above: ib.
V3N epithet of God: 8.
DIVIN, D’DIIAN, o'73N Abrasax:
7 (= Myhr), 19, 34 (see pp.
57, 99).
byt mystic name: Schw F.
genius :
Sevan deity or angel: 10.
DIAN “the holy Agrabis’: 14.
SNe angel: Schw I.
I8 Adonai: 34; Pogn B.
NTIS angel: Pogn B; Lidz 1.
Sy angel: 10.
NBIN deity ?: 109. ;
sums n2 108 ghost: Wohls 2417.
xox God: 18.
Sxbs divine name: jtgy
yoiass, payads mystical name?:
Wohls 2422.
4) MATION mystical name: 5.
xaos, oN God: Foto} etc.
ono Elohim: Ellis 1; Hyv.
Syd angel: 10.
Dos Ellis 1 BDU te seeatar Ti te4;)2
pe 5x El Panim: 8.
DDDSN name of Gabriel: Wohls
eae
sw 5s El Shaddai: 8, 34, etc.
sox demon (bath Imma): Wohls
24206.
8 name of demon: Wohls 2416
—= Sttibe’ (see p. 77).
NOYNNON a genius: Lidz 5 (‘“‘ana-
thema ye),
DINIIN deity: 10.
TIN deity: 19.
nnpIx demon: Schw F (see p. 25).
NINNDSX Satan: Montg.
NYIDTIBDN Cpenta-dewa, name of
Solomon’s Jinn (see Griin-
baum, Zts. f. Keils.-forsch., ii,
224, Noldeke, 1b. 297).
NIDIN epithet of angel (‘“‘charm-
Of) OCW, SB Ag xi, 208:
xpinaxs Wohls 2422 (= 7)1N?).
by5yx angel: Wohls 2416.
Dips Okeanos (?): I9.
PI] 4p] APN series of mystical
names: Schw F.
(269)
270 UNIVERSITY MUSEUM.
NaIDIIN deity: 19.
mon deity: 19.
Sse angel: 19; Schw I.
Sse angel: Stitbe (Wohls 1.
Syonn).
wos deity?: 19; 34.
DOIN, NDOIN, DDI Hermes, see to
Me
DYNx a deity (Eros, Ares?) : 19.
mpmipnws infernal genius: Pogn
B (cf. Glossary C, pw; but
cf. Aristikifa, in Dillmann’s
text to Enoch 6: 7).
mx ghost: Schw 2417.
13 Bel 26,
Ssomea (?) angel: Schw G.
N3799; RINDI delta Try elon}
Montg.
won Lilith: 4o.
padna lilith: 18 (cf. padn).
NII. angel: 38.
Senna angel: Schw N.
>yo1. angel: Pogn B.
Ssepna angel: Wohls 2416.
Syva3, Sax, Sytaa Gabriel: 73 34;
etc. (see p. 96 f.);
Syovaa angel: 14.
wat epithet of Hermes: 2.
peat angel: Pogn B (cf. pean).
4111 demon: 36.
n257 Dlibat = Dilbat, goddess of
love: 28.
mot mother of demon: Schw G.
287 angel: Wohls 2416.
BABYLONIAN SECTION.
v’not demon: 19.
Sot angel: Schw N.
xnmpio ghost: Schw 2417.
wnt deity or angel: 40.
Sept angel: Schw I.
Swat angel: Schw I.
Syent angel: Pogn B.
bsevin angel : Stitbe (Wohls 5802).
Syeopn angel: Wohls 2416.
On Si NDDAN.
‘Tat dather Or mira. 19.34,
xnpr Zeus : 19.
Sept angel: Wohls 2416.
st, ONIN granddam of a lilith:
Ir and parallels.
mnian epithet of *N378: Pogn B.
Swan angel: 13.
Sxmpon angel: Schw PSBA, xii,
208.
nn, xvm Life, Mand. supreme
deity 7 -40;) Pogny A; 3B;
Tider 5
nyn the Living Creatures: 8.
yva Sn Evil Potency: 30.
padn, pobdan, oxtdn lilith: xz and
parallels.
Ssonn angel: Schwab,l. c.
Ssomoin angel: Stiibe = Wohls
Ssomnon.
msion demon: Schw G.
Semon angel: 35.
Seman angel: 13; Stiibe.
Seton angel: Schw N.
win ghost: Schw 2417.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 271
Ssenn angel: Wohls 2416 (for
Stiibe’s, Sxowe).
Seon angel: 35.
PAD, PRAND (cf. PNIT) angel: Pogn
B.
‘n2D5y deity: 109.
N11D see WOIN.
TT, Wi ghosts: Wohls 2417.
mn YAHWE passim.
iieweange., Foon B- Lidz tr.
PIT angel: Pogn B.
NVUN angel: 7d.
Ssom angel, or divine name: 25.
‘NIN Lilith: 38.
Syrpy angel, or divine name: 25.
pp angel: Lidz 1; Pogn B.
2 Mandaic divine name: Pogn
ef,
San’ angel, with “eleven names”
following: Schw G.
Syn angel: Pogn B.
xD’) the “heat” demon: 30: 2.
Sxvp> angel: Hyv (in sippy ‘3
NTWIT; cf. Kasdeya angel
of evil arts, Enoch 609:
2)
inv> Leviathan: 2.
8221719 demon: 37.
Swrzann angel: Wohls 2416.
Syn angel: Pogn B.
sSann the Destroyer: 9.
nO angel: Schw C.
hye Metatron: 25; Wohls 2416.
Sxovn, oxo Michael: 34, etc. (see
DanQomi a):
pwnd Signs of Zodiac: 4.
x55, xd, xdson the Word: 27,
LO are muUseen ton ci ):
VASO wmleityr i.
1d, xINo Mandaic
Wohls 2422.
D273) deity: 19.
Syn angel 935;
wom deity: 19.
mais name of God: 29.
4 demon: Wohls 2416 (see p. 81).
xbinp epithet of a deity: 19.
nv ghost: Wohls 2417.
Seis we lO;
pxa3 Mandaic genius: Pogn. B.
WIND angel: 38.
Sst) angel: Wohls 2416.
Senna angel: 14.
Sypo angel: Schw PSBA, xii,
208.
82) god Nannai: 36.
DITNPI «deity: 19.
Sx angel: 35; Wohls 2416 (see
DOO)
193. god Nirig; 26; Foss Ellis: 1.
m1D name of God: Ellis 3.
N75_D, swap, vo (Mand) Moon:
34, Wohls 2416; Pogn B.
Syonp, etc. angel: Lidz 13: Pogn
Be
xrD Sin: 36; Montg.
WoaNIND deity: 109.
NIDD Satan: 2, etc.; NINDD, 19; cf.
NINNDR.
Bile UNIVERSITY MUSEUM.
Sseaipp angel: Wohls 2416.
sp, xno “the Prince”: 5, 7 (see p.
97 f.).
Sep angel: 153 Schw I.
Sxyopip angel: 14.
Ssepip angel: 14, 19.
Ssvrnp angel: 15.
Sey angel: 8.
Sxsey genius or angel: Schw F.
Soy angel: Wohls 2416 (see
Wohls p. 27, and Bousset,
Arch. f. Rel.-wiss., vy,
268 ).
Sxpy, Ssspy: angel: 7; Myhr.
andy Istar, Mand. evil deity: Pogn
B (a she-angel, nos. 14,
Ts); = name of shlith
88,740:
Sxmpy angel: 8.
xnopy “Barrenness”: II.
Ssany angel: Wohls 2410.
Spry form of Raphael: Lidz 1;
Pogn B.
pI} deity: 19.
5p idem.
onbp, tanbp father and mother of
demons: 8 (variants in
7s
5p deity: 10.
xpdp xpbp genius: 8.
Sep angel. :
pin for Piriawis, Mand. genius:
Pogn B.
Syip, Symp form of Raphael:
Lidz 1; Pogn B.
Sxprp angel: Wohls 2416.
BABYLONIAN SECTION.
FINDS OY iat SONI. (Sao
Spy angel: Schw N.
mays epithet of Adonai: Pogn B.
M8 epithet of God: 8.
Sey angel: 14; Schw L.
mroa ay deity: Lidz 5 (but see to
Nowetine
Sxpapap angel: 8.
xan ptp “the «great Kedron”:
Wohls 2422 (cf. Mand.
“the great Jordan’).
xnbyop name of demon: 36.
py~toNp angel: Lidz 5.
NDIP divine name?: 19.
NDP idem.
mopyp name of angel of death:
Schw F.
Sux angel: Schw N.
Sinn, Syrm angel: Pogn B.
Sxvxn angel: Schw I.
‘xnD ON a male genius: Lidz 4.
mnp oxi a female genius: ibid.
rp angel: Pogn B.
Sewn angel: Schw I.
Syan angel: Schw N.
nom a genius?: Schw F.
xpan, “1 mother of demons.
m Mystery: 37.
Syn angel: 13, 28.
Sweynn angel: Schw I.
byan, Saver, Sysan, Span, Snxan
(cf. Syamy, Syna) Raphael:
passim, see p. 96 f.
Sxvaw angel: 10.
Syxpaw, Ssexpaw angel: Pogn B.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 273
sw’ Shaddai: 8; Myhr; 5x ww, 7.
Seow angel: Schw N.
basso angel: 35.
xrnow deity: Montg. (Prof. F.
Perles calls my attention
to the midrashic occur-
rence of "now; see Griin-
baum, ZDMG, xxxi, 225
f. = Gesammelte Auf-
Saizey cdr mL erieseeLOOr ep
50 f.). See p. 108.
vow, woxw Sun: 36, 30; Pogn B;
xuyow, Montg.
Sony angel: 25.
Ss, Sse, Synw, Sysesnw angel :
loess ec Oetr Ly:
Suxpiw angel: Pogn B.
sw demon: Schw F.
Sxvmn angel: Schw F.
Swy osan(n) genius: ibid.
win angel) Ellis Pr (— “Lidz
DINTDOND ).
Also eleven names of angel in Ellis 3: x52DD, nD, 4233, 73973, AT,
M73, May, Maa, MaNAKe (= NDNOIN?), DAPIN,—; cf. the “eleven”
names in Schw G: N31DD, MNIW, NIII, WD, "PWD, PNY, N|PIND, 79M, 71728,
pa. In Schw M a list of mystical angel names: 55x, 55y, 55n, etc.
A list of evil spirits in Schw G: 733, nono n533, yoDD, wwOD. Names
of ghosts, some cited above, Wohls 2417.
No. 42.
For a lilith’s names, see
SOME KABBALISTIC FORMS OF 19) ETc. (see p. 60 f.):
Dies aesciwemtos 91). ochw O; My" abeeniny.
Hyv; 0, Ellis 4,
Diy vemos tubers T6;\bY mn’, 40. 1.285 m3) .7:78,.Stube,. 1.15,
fee eee em eee SIN. 31s OF Pin’, 14202:
MAX IW DON, Stube, 1. 29; AyAN, 5, center; NNN Schw I; NNAN
Sttibe, 1. 35, NNNNNN, 20: 2, 5.
YN YN, Stitbe, 1. 15; pm pm po po, AD AD, 15: 2; po ywyp etc. 20:
TD erp alLvamiye tube, |..66,.-Ci. also rie i424. qt, 33 6, etc:
GLOSSARY B
PROPER NAMES OF MEN AND WOMEN
xox Abba s. Komesh: 17; s. Bar-
kita: Stube.
xox Ibba s. Zawithai: 2.
ymax Abbahu (a sorcerer’): 7,
Myhr.
sytax Abanduch d. Pusbi: 5.
xnax Abuna s. Geribta: 2.
oniax Abraham (the patriarch):
8 Schw. OO; ss. eDadbeh:
12: “10:
nbix Aglath d. Mahlath: Schw P.
tx Idi, m. Asmin: Wohls 2417.
ous Adam; AND TP ‘N: 10; DIN ‘Ja:
13), Dogme
max Adak s. Hathoi: 6.
sm aoe Aduryazdandur; Pogn
B (for first component
see Justi, pp. 5, 51; the
second error for Yazdan-
dad?—see ib.. 146).
TN Pe) ahi a ephra sacs,
yoaps Izdanduch m. Yezidad: 7,
27,
xx Azia m. Maria: Lidz 3.
yatnx = Ahdabui ss. Ahathbu:
Wohls 2422.
nox, Mand. nxsnsAhath d. Parkoi:
3; d. Hathoi: 6; m. Do-
dais 2122, 523 Donas
2osacd.~ Neéebazich: (zs:
m. Churrenik: Lidz 2; d.
Dade: Lidz 5.
(274)
Ahathbu =m.
Wohls 2422.
maoxnnx, maxtxnnx Ahathadbah d.
Imma: Wohls 2426, 2414.
mouNnne (w. prep. ‘nS) Ahathat-
bon, vd Natlartesooteats,
no. 18 (not in glossary).
xnav nxnx: Ahath-rabta m. Far-
ruchiro: Pogn B.
Vann Ahdabui:
NOYNNN Ahathema m. Dade:
Pogn B.
‘aN Ukkamai f. Zutra: Schw F.
nox, Nox Imma m. Hisdai Schw E;
m. Osera: Schw G.
swox Amtur d. Solomon: Schw I.
“TIMv IIDDa aes Na? ee iee hare
TasdareLardti bd cele
20.
JIN ANUP hess batkOloeon.
wiox Anos m. Zadanos: Pogn B.
ene Anosai d. Mehinducht:
ibid.
swe Anise (error for previous
name?) ibid.
xnwiose Anosta, ibid.
sn onyx Anuth-haye d. Sebre-le-
Yesho: ibid. (“vessel of
liter as
saynupx Astroba: 20.
poos Asmin d. Idi: Wohls 2417.
naypoNX, J-Asmanducht m. Dad-
Deh 12 Vis 21 ates
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 279
mapDX Aspenaz m. (?) Gaye:
Myhr (see to 7: 4).
stpixs Osera s. Osera and Imma:
Schw G (see p. 83).
NINES Aphadoi s. Dawiwi: Pogn
B:
MDX, NIDN Ephra s. Saborduch: 1,
Paes. Lhe secre:
syvpx = Aphridoe d. Kusizag:
Lidz 4 (cf. Justi, p. 6).
TIEN Ispandoi w. Ephra: 18.
woe Ne 20; 5, ‘DN (32, 35);
SD’x (30) Ispandarmed
m. Yandundisnat: 30; m.
Dinor;'32; 35; °m. Beh-
dar: Ellis 1.
sms Ardoi s. Hormizduch: 3; s.
Gayye: Myhr.
xmx Arha f. (m.) Ispiza: 30.
max Arion s. Zand: 19; 34 (sor-
cerer or deity ?).
mMwnaN Artasria s. Komes: 17.
xmperx Ispiza s. Arha: 30.
TS, PWS Aser f. Bosmath; Schw
Here:
mamsns Athadba d. Immi: Wohls
2426 (cf. t2nnwx ff.).
manne Ethroga m. Kukai: Pogn
B (“citron”),
‘aN2 Babai s. Bedin: Wohls 2417
(ef; Syriac. 92, see
Nold. Pers. St. 395, 414).
C1333, WIIINA, wWNII Babanos s.
Kayyomta: 9; s. Me-
hanos: Pogn B.
nwa, better pos Be(h)din f.
Babai: Wohls 2417 (see
Justi, p. 347 b).
79903, n2-Bahmanduch(t)d.
Sama: I, 13; m. Geyam-
buch: Pogn B.
1952 Bahrad: Ellis 1 (see G. Hoff-
mann, Kalletha d. Mahlaphta: 17,
8913 Komai m. Duchtanbeh: Pogn
A
2212 Kumboi m. Meducht: ao
278 UNIVERSITY MUSEUM.
eyo Komes d. Mahlaphta: 17.
sanp> Xaro s. Mehanos: 40.
WTIDS Chosriduch m. Denduch:
Pogn B.
‘p> Kaphni f. Newanduch: 10;
11; h. Newanduch 10.
smepya, oN, N= Kufithai m. Pabak :
2, 4; d. Dadbeh: 12, 16.
seo Kurai m. Mesorta: Pogn B.
oa Churrenik d. Ahath: Lidz 2
(cf. Andreas, ad Dea
yon. Churasan w. Chuzehurot:
Pogn B (cf. Justi, p. 78, but
see Noldeke to Pognon, p.
144).
snivaa, Nmoywrs KuSenta m. Su-
maka: Pogn B (from Pers.
Waresna, or derivative :—see
Justi pi 354).
xorn> Kethima m. Nana: Schw L.
vyoxnp, wom MehanoS m. Xaro:
4o; m. Babanos, Pogn B; m.
Beth-asia: ibid.
wind Mehduch d. Dadbeh: 12,
16; m. Hormizduch: 14; 4d.
Mahl(aphta): 9007 (unpub.).
smd Mehoi s. Dodat: I5.
mand Mehperoz s. Hindu: Elis
3 (= Mihrperoz, Justi, p.
206: Ch. ‘abovejs 3 )«
noyrny Mehinducht: m. Anosai:
Pogn B (= maheng, Justi, p.
186°).
syan Mehraban s. Yazdoie: Pogn
B (Pogn thinks error for fol-
lowing; but cf. Meribanes =
Mihrwan, etc., Justi, p. 208).
BABYLONIAN SECTION.
mynd Mehrodan: Pogn B (ots
Podavye == Wardan, Justi, p.
351).
Sonn WIND Mihr-hormizd _ s.
Mamai: 34.
swpnyD, X- Mehrikai s. Kusizag :
Pogn A (from Mithrakana, s.
Justi, p. 214).
pppsoxtm Mazdanaspas s. Kusi-
zag: Lidz 4 (see Andreas ad
loc.).
sopdn Mahlephona s. Dade: Pogn
B (but Nodldeke, xnponv).
sneony Mahlaphta m. Komes: 17;
m. Me%arsia: 19; m. Hindu,
etc.: 24; m. PathSapta: Pogn
Be ‘wt. «Hormiz:, Lidz7s:
nbn Mahlath m. Aglath: Schw P
(biblical).
xnpinn Mehuphta m. Rakdata:
Pogn B (but Néldeke, 8nB9n0).
noynp, nayPND Maiducht d. Kumbot:
35, no. 16093.
x95 Malkona s. Maksath: Schw
Pp:
SOND. "NOND, NDD: Mama, Mama:
m. Geyonai: 8; m. Hormiz:
15; m. Berikyahbeh: 20;
Mihr-hormizd: 34; m. Tim-
atheoz: Lidz 2.
npon Maskath m. Malkona: Schw
P (“olive-gleaner” ).
xno Mesorta m. Kurai: Pogn B.
nooxo, sasoxo Marabba s. ‘Ad-
witha: 38.
stsop Marada h. Hinduitha: 38.
somnp, "0 Mordecai s. Saul: 41.
wy) Merduch d. Banai: 7, 27.
sanyo Maria d. Azia: Lidz 3.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’S. 279
xv Miria m. Hadista: Pogn M
(eNipiaimics =
om Mariam: Schw Q.
naxw1> Mersabor f. Kayyoma:
Pogn B (= frequent Syriac
name, Justi, p. 206).
mx Marath m. Rasnoi: 8 (= fol-
lowing name).
xn Martha m. Dodai: 1s.
‘wns Marathai d. Hindu: 4o.
new Moses (the lawgiver) : 34, 35.
pos NOMD Misatwe m. “Denarta:
Pogn B.
2 Muskoi d. Simoi: Myhr.
sywown Mesarsia s. Mahlaphta: 10;
co dadeldaaee heYdehid Oe
wasnt Methanis d. Resan: 20.
wai Nebazach m. Ahath: 28.
Ww" ~Newanduch d. Pushbi: 5;
d. Kaphni: 10, 11; m. Behdan-
duch: Ellis 1.
NJ Noah (patriarch) : ro.
*8INI, NINI Nana d. Kethima:
Schw L; Nanai m. Ahathat-
bon: Pogn B.
wyd xnayp Sebre-leyeshu f. Anuth-
haye: Pogn B (w. Pognon =
“his (my?) hope is in Jesus”).
NOD, °NDD Sama(i) m. Behman-
CUCh tate 13)
ND Simoi m. Muskoi: Myhr.
"3D Simkoi m. ?: 30.
NPD, Spxroid Sumaka s. KuSanta:
Pogn B.
NOD Saradust d. Serin: 9.
xnav ‘Adwitha m. Marabba, etc.:
Zia
xoy Emme m. Hamri..shai: Pogn
B.
syrsaqy (?) s. Rabbi, a sorcerer:
Hyv (see Noldeke, Z. f. Keils.-
forsch., iii, 297).
PANS Pabak s. Kufithai: 2, 4.
"JB Pannoi d. Dadbeh: 16.
NDNB Papa f. Chusizag: Lidz 4.
MMH Paproe d. Kukai: Pogn B
(= Arabic Babroe, Noldeke,
Pers. Stud., 400).
MOB, NB, xn Perahia f.
Joshua (Jesus) : 8; 9; 17; see
333 34 (see to 32).
Wa Farruch s. Pusbi: 5; s. ?: 4I.
"375 Parkoi m. Ahath: 3; m.
Anur—; 28.
j8INNBH Farruchan s. Sahduch: Lidz
I.
kMD35 (also sywp2np) Farru-
chosraw s. Duchtanos: Lidz
4.
348 4Farruchiro s. Ahath-rabta:
Pogn B (cf. Farruchrui, Justi,
p00
P4295 Pharnagin s. Pharnagin (a
traditional conjurer) : yi
Myhr.
‘15 Porathai m. MeSarsia: Schw
G (cf. mp, Esth. 9: 8).
‘ave Pusbi m. Farruch: 5.
xnav np Path-sapta d. Mahlaphta:
Pogn A (with Pognon = na
xnav, “Sabbath-daughter”).
280 UNIVERSITY MUSEUM.
‘xp Kaki d. Mahlaphta: 24; m.
Zadanfarruch: Hyv.
spp Kukai m. Paproe: Pogn B (cf.
kovkacc, Justi, p. 166).
xpyp Kayoma s. Mersabor: Pogn
B (a Syriac name, Payne-
Smith, col. 3538; cf. the fol-
lowing ).
xnovp Kayomta m. Babanos: 9.
995 Rabbi father of a sorcerer:
Hyv (artificial name?).
span Rubkai: Pogn B (= Heb.
mpan ?).
oixpoin Rustaum s. Churai: Pogn
B.
xnxip) Rakdatha d. Mehuphta:
Pogn B (“dancer”).
wi Resan m. Methanes: 29.
syayowen RaSnenduch d. Aphridoe:
Lidz 4.
sa2v = Resinduch m. Baruk-aria :
Schw M.,
sown, anwa Rasnoi d. Marath: 8;
m. Yazdoe: Pogn B.
BABYLONIAN SECTION.
symav Saborduch m. Ephra: 1,
13?
syinsw Sahduch m. Farruchan:
Lid2zs1;
Sxw Saul (?) f. Mordecai: 41.
Sw Sili s. Sarkoi: 12, 16.
xpbv’ Solomon (the king): Schw
LQ (nodp), Hyv; f. Amtur:
Schwab I.
sosey Solomon (the king) : 34, 39,
Ells 13 Lidz5.
ryw Sirin m. Saradust: 9.
ypww Sarkoi m. Kaphni: 10; d.
Dada: "12; "16.
srumw Sise d. Beth-asia: Pogn B
(compare the following).
yyw Sisin m, Haliphai: 29; m.
Yazid: Pogn B; d. Hawwa:
ibid.; undetermined ibid. (=
60?).
nw Seth (the patriarch) : 10.
worn Terme d. Dade: 39.
xnxn Tata niece of Bardesa: 39.
-
GLOSSARY C
GENERAL GLOSSARY
NIN father: pl. pa7aN 36: 5.
BINT DeLish sO.) 7,
ITI destroyer: 36: 5.
NION stone: NWT AN Hyv.
NIN, NINIAN lead (tin?): 19: 10,
39: 5. nay: Montg.
aN hire: NaN Pogn B, sway Lidz
2. |
NaPN TOOL. 0: -7;
xn7's letter, of divorce writ: 8:
13)
NoUNE Cdr Lidz 4, “NX schw, 1.
Nid Nealcoves: f2" 13,
INMEVIANC IY OU ee edt, Lidz. 2%
if: Pogn B; repeated —
be A Potolyes leceserquley
NIN a disease: 24: 2.
VIN BSUUCEZe TAP NING Tec Ts
Mis ,onx letter of alphabet: nynix
9: 5, 8MIN& 35: 9.
NOMS sweating fever: 24: 2.
Sty go: xnobi~ 2: 1, xo 6: 6;
impf: 5% 36: 4, d5yrn,
Sn Pogn B; impv: srs
Ellis 1, we Schw F,
Sy Sry Pogn B.
xn brother: pl. w. suff. nx 4: 3.
NONNN sister : 39: 9.
NINN relative: 34: 2.
wns take hold of: 11: 4.
1n& be behind, tarry: Af. Wohls
2417.
In®& behind: pasiny Pogn B.
“Inw do.: 8: 3, NHN Stube 58.
~s oh: Hal.
Js oh(?): Schwab F.
PON Fase ns 2 a0:
sobx tree: 34: 5.
ps nought: ww
Schw M.
ms there is: nbms 37: 3;n23ny are
in him, Pogn B.
NOY eee balm RIN = NAAN,
Lidz 4.
m5 is not: Pogn B.
which is not
was error for following pis ?:
Schw G.
Son eat: 36: 7; nba, whoever
(f) eats, Pogn B.
xbox food: 18: 6.
5x unto, ody 5x 1: 15 (see Sy).
xnds god: 7: 4; xndox 14; on5x, pl.
16: 5 (also Glossary A).
xnnbx goddess: Wohls QAr 72
5, xndbx (0%) Wohls 2422,
2426 (or, curse?).
xminds deity: 38: 7.
abs Af. teach: xpd Hal; svardxd
Pogn B; nas, ib. (Pogn
as from ™)).
(281)
282
ox, DN if: 2: 33 repeated, whether
Gremisilise Te
NON, NON mother : pdx 8: 4,jYROY,
38: 14; plur. panne, 30:
5.
xmonix? parallel to cattle, posses-
sions, Schw M.
‘ox be true: Hof. pron, Schw M.
nox Amen: e. g. JON JON, 14:
8; »o1 py, Pogn B (see p.
63).
NOI ralths 20 wale
rox denominative of NIDIN
artisan (?) in NNIONT JNO
noNnIDN. whoever has
worked for you, Pogn P.
"oN say, command: 2: 3; Etpe.
"OMS 30:7, IONS 37: 5.
soxyo word: Schw M, 19" 13:
aoe
ston tree-top?: 34: 5.
iN sit St eld zoa Or
my yea: por py Pogn B (see jx).
NnNoN vessels: 38: 3.
sond vessel m'a° xo, Schw F.
‘ox face: 13: 5, })2832 in your
presence, Pogn B, no. 31.
AN anger: Schw F.
‘DN over? pIDaN paw Schw R.
nwon, Os (nds and ims) man: 1:
12, eC. Ce CONSTI: wae:
12, wry 38: So-pl. wre. 7%
Doe NOON 84 Sir hOyousee as
BO eile
ws man: nye) ‘x, Ellis 5.
NrimaN swoman, wiles 31210, 32teL;
NNNYN OQ: 4; NMNYN3: 3, 7:
15, etc.; noms Schw M;
NNN 3: 3; xnny, Lidz 2;
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
pl. wi 1: 12, Rw3 35: 8.
NDN heal: TD’, w. suf. 1: 15; Etp.
‘om’ Wohls 2422; ppls.
won, NONI, Lidz Ic.
DN, NMoDN healing, etc.: 1: 3,
Tasca ples aU RcLCemaoce
Pile
MDX, NDN myrtle: 13: 3, Pogn B.
xpbpaps hall: 12: 13.
NNDIPO'N, ‘DDN, /2Dy threshold: 6:
AiO MEL, idzs5.
wapDN? Wohls 2422 (see Frankel
ad loc.).
"DN bind, charm, of magic: 4: f,
area wieinel gta syls | oN.
ppl. pn Porn ban
NY Dy, prison, ib. (see p.
52).
SDN, ON, “y bond, spell, angel:
AWS! Be eh
NUIDIN CittOsud cas meeLce
NVDN binding: Lidz 5.
N7D19 spell: 3: I.
NnunD's goddess: 2: 7, etc. (see p.
71);
NMDSN ditto? Ellis 3, Wohls
2422 (but see Frankel;
is the form a confusion
with or feminine of
NID'N?).
NPN rwood: 38: 2.
FINS sTOVCOVElner Qins ils
Schw I.
Jax turn away: Pogn B, Lidz Ia.
Spx darkness: Schw F.
MPN epithetror PI false
DIDIAN praeparatum?: 13: 12.
NyTOPS keys: Pogn B.
NIVS trap: Wohls 2417.
CCCys hig
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 283
NOUN way: Hal 3.
x”™NDIN Aramaean (so read in
POSTE S27 sexs).
mpINT Carine aot eNp {Nee yht,
Pogn B.
WN TITe Grr 1A.
snes ditto:
Pogn B.
NNN fever: 24: 2; NNU*S Schw G.
NOws guilt: Schw PSBA xii, 299;
va oywx, Schw M (see p.
86).
Fe Neecuchant « 2 23:
N5Uv’N enchantment, ibid.
SNUS rump: ‘nvy, Pogn B.
NNW sign of accus.: Schw M (Heb.).
SUSECOMG 20700 pid) IVINS -O: 7.
lee NINO,
INN = Oy press?: 38: 12.
SUNN place: 9: 8; NX INN one
Aiier etlemober mao. TT:
sina afterwards, Schw
Deniiedne place Gr, after,
Polos eo
SD Metli VPGsstiiv Ss PIIND 2° )7 + 293
SOE Dreoe 22ND iy that,
schw I (?).
32a class of deities: 19: 6 (cf.
Glossary A).
}42 an interjectional call for divine
Nene NI NOt).
Pogn B (cf. the Syriac
root; Pognon, ‘“maledic-
diction”’).
nna be ashamed: impv. pl. mms,
Pogn B.
N12 come in: }'82 Schw G.
spa plunder (2): 57% 3.
x12 cleave: spyr255 xdx53, Pogn B
(see him, p. 50).
YONI = NNDB some form of evil:
Sonwals.
Soa cease, abandon: impv. 7: 15,
Passcea pant fice 1-3. aACt.
(?) wvSoxa Pogn B; Pa.
undo: 17: 13, 7: 13 Nona
inf.; Etpa. Schw I.
Sioa because of: 11: 8 (cf. dwn).
NJON2 womb: 39: 3.
maps een fej ee aby
}2 define, specify (?) : 8223, Schw F.
Pa eee te en DEL We. i ya.
pope wheter. 1.01, 43.45;
4... 92, between... and,
’
2G wile So) eek Oo
Be
NDS Ost) el.
ma within :x25 m3 BOM eA:
Nnyl egg: Pogn B.
va evil: 8: 16, etc.
xnivra malady: 34: 7.
xminv’a ditto (?): Schw L.
xm3 house, family: pana 12: 2,
nmn2a 6: 6; Mand. with
Site 2, 836. 1, TNS
Lidz -4; plur. ywxni 38:
Tits Of a sorcerer’s
BGMOOls tne LO 5 17,
(592) posan, sxnbsan class of de-
TOM see ey eel 7410.1.
CLOwA See. a. 70.)s
p52 muzzle: 2: jae 5 dhe ys PAs
yoa swallow lp destroy, Etp. 3:7,
Onl
Nas Ducing seers Of cattle
barn, 40: 4; construction
(absttactji16 7.6.
284
send’. pillow: Lidz 5.
xnppa in ‘27... xnm>x, a goddess of
censing, embalming (?),
Wohls 2417.
sya ask: 4:63; 8™82, act. ppl.
f., Pogn B.
xb5ya husband: 8: 13, etc.
sxaotsyn class of demons (see
p80) scsi Opn n:
seantda, owaxatoa, 82752.
spya, Syr. NVA cattle: Wohls 2422,
2A Oo Sf eee
sap2 herd: Pogn B, no. 27 (so
understand).
43, 32 son, passim; Heb. }3, 41;
plur. e. g. NVI 3, 1:9;
plur. w. suffix 732, IT: y,
207 (Oe35.54
nna daughter: Ellis 1; const.
na. passim,’ Nia 30:2,
Mand. md 38:4, Md
Pogn B (nsa, n°3 compon-
ent of name Pogn B, ?);
plur. jaa 3: 3, fINI. 3:
s. sdpn2 voice, 16: 10.
N33 NNI2, demons, 29: 7.
42 apart in } 72 19: 15, Pogn B.
Nua the open country: 17: 3,
ZOU
x2 Pa. put outside: Pogn B.
N12 foreigner: 29: 8.
"72 bright, of angels: Schw
Me.
M2 create: 2: 2, Myhr.
Medien «od.
ma flee: Ellis 1: 8.
Ta 2bless : 325293} Pa Noosa sop
a EP
pia flash (lightning): 12: 8.
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
xpr2 lightning: 12: 8.
xndina virgin: 13: I.
xxi Dey. proud: Schw M.
Soy) bend * Nada ee ret inf. 381d,
Etpe., Etpa., Pogn B., Pa.
reply: 2: 4.
Noa back +e)
Noa lintel: pmnay, 6: 4.
$33. knead: 12: 5 (of magical op-
eration ).
133 be strong: Pa. $1333, 30: 5.
N35) mati tie e078 a Sees
1.
naa, 80313, Mand. 89833, 87213
Strong tn 3Gi ye; el Omens
Poon gb.
snnai might: Schw F.
bia great: 5: 3, dain on Schw F.
xm5y4°3 woven headdress: Lidz
2.
773 wall up (against demons) : 17:
8.
$1 midst: 419934:.0; 195 13: 10, 13 1D
Rong:
‘ii tie, bind (of’a, spell)'>29: To:
NM)3 eruption, noise: 43 Ssp Pogn
B.
N13 color, form:
pa Myhr.
NBII body: Hal, Schw Q; 7AM,
term for a man’s inamor-
Ata, 13 sile,
Sty, rob: Pogn B.
“tainhibitjabans, 7sutt, Ota Ds
xnv1i ban: 7: 13.
Enea aie
x21), magical condemnation:
Montg.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 285d
NO’) (magic) divorce: 8: 7 (q. v.).
883) Gukaean: Pogn B.
ND] great: Schw F.
Srside: .pli- ibs) 34 4° Vtamiliar
SDItIt SO. ome lc en),
535953 circuit: aby /3, ra Saas tp
xdx53 rock (?): Pogn B (so
Pognon; or of the magic
circle?).
x5a53 circuit Nwow S353 Stiibe
58, Pogn B.
asndid3 spheres : 3532 S138: 13.
85393 ditto: say xd373 Pogn B.
x5n3 ditto: snow *Se3, 6: 11.
xnda, sxnxbay, = xbxb3: Pogn B
(from 5ay?).
pds, xovd3, = to xovda, Lidz 4.
AD) engrave: 553 ASP ST EE 8
Soa Syax 2 Wohls 2422
works’ ?),
(“good
11 engrave: 30: 7.
1.1 completion: jot 93 Jy Schw
te
x2 Jinn: Hyv, prob. 37: 10 (see
aD OO):
N73, N73 troop: 7: 17; species
of demons 37: 6.
N8YI, NNY¥I] polished armor: 2: 1,
278
8292 an itching disease: Wohls
2422.
Sito oa nor: oon! b,
xn bone, body: 7: 17.
bon3 Pa., chain: Pogn A (root
Soe
now body: Sttibe.
5, 7% relative particle, passim; with
following half-vowel, ",
Caos Il getlie Mand. 7
ele TST OSs Bed! a el eareag
Ae Di Lae seu. tO Lesiime
a preposition, Pogn B, no.
12, l. 6 (For omission of
the particle in genitive
construction, see p. 39.).
‘73 mine: "73, on my own
abcess wal a gilisy 30.
4.
4 ditto: 7: 12; 3 53, in
order that, 28: 4.
NIT linksotecdemons wiceG; 1G: A)
15 2.0.
p27 cling, haunt, of demons: I1: 6,
Pogn B.
727 see 12%.
923, "2 «5y on account of:
2503.
8353 pasture land: Ellis 3.
N3NI279 ~chariot-driver: Pogn
B.
x5it- (angelic) cohorts: 8: 14.
(7) st judgment, of the last
day: 4: 4, 19: 8, Wohls 2417.
Vi dwelkes oe telises S01: (C2)
Myhr. | |
N17 dwelling-place and _ its
Precincts 2720. 1), 30. 2:
Lidz 4 (s7Ny).
xnn7 ditto: 29: 8.
NO ditto. 82. 20: 6.
N79 ditto: Schw E, Hal.
wit tread down: impv. pe Lidz 4.
sani evil-doing: Lidz 4.
286 UNIVERSITY MUSEUM.
xnt chase: Pogn B.
Gms fear: 1: 12, Peal and Pael,
nynt fearful, Schw F.
sobmayp terrifying: 35: 7-
Rbyaxnmt dudBoror: 35: 4.
xt. devil: 1: 7, 39: 5, etc. (see D.
74).
NST pute s27 704:
xnav place: pnsit (sic) Schw G.
S59 record: 14::6,29: 9.
ao) oMands Sole) alee cme
BOe 5 eisai:
N7D17 name: 28: 5.
x57 draw up: Pogn B, Etpa.
soya reliever, epith. of Ra-
phael 340397.
s5x55 place in Babylonia: Hal.
D7 blood: Schw M.
x1, be like, appear in disguise, of
spirits : sxots impf. Pogn
Be Bitpemiaceiesmetc.
xm likeness: 107 1DT3, 6: 4;
plur. NNNIDI, 39: 9 (see P.
82).
xo sleep: Wohls 2417.
"07 be astounded: Sttbe 47.
"pot a disease (?): 34: I0.
(nat) xm27M east: Wohls 2422 (so
Frankel), 27%, Pogn B.
NYAINDI ban-writ: 32: 4, etc.
(ppt) spt, fem. xnpw17 child:
11:6, Nporv 36: 4;
NpYT, NXprNt ditto: 18: 6, Lidz
5.
s2p747 ditto. Pogn B.
soo77 healing: 37: 1, Pogn B.
sont south: Wohls 2422.
AO tue 22.4 et
BABYLONIAN SECTION.
xn see! here!: 7: 13, 18: 8 in
nywan, Lidz 5.
xpin limb (the 248 members) :
Schw E, F, Stiibe 56.
Dan eretutti ml one,
sin, Heb. m7 be: ‘WN, I: 2, 4;
Dolew—* etULUL Crue Zo aoe
Mand. w._ prep., ndynn,
38: 13; 0%, Schw M.
xbon mansion: 38: 2, Hyv, Pogn
A, B, Lidz 2; heavenly
temple, 14: 3.
foie tlic. oh cal 0).
ran ditto: 8: 8.
myssn Halleluia, magical term: 7:
17, etc.; misspelt, 20: 5,
Win Aa hreter SYD LE
son walk: TONMD 3: 3.
spn turn: pany, of the angels who
revolve the planets, Stube
8 stp atOsl uid asOrer
MDpN, NDA, DHT, 1257 magical
terms for reversing
charms, Ellis 3, and astro-
logical fate, Schw G (sun,
earth, stars, constella-
tions).
nmap" a disease: Wohls 2422
(Frankel reads 8N"5SN, see
below ).
xin mental conceptions: Pogn
Zay
xnwn now: 3: II, 4: I.
; and, passim: mn. b. {23% -3 293:
xoay 14: 6, *saNDN Pogn
B no. 24, SNApINji 430.73;
NMINN 38: 12.
4 woe!: 1: 9.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 28%
1) glaucoma: xnv*a 4, Stiibe 44 =
Wohls 2416 (see p. 93).
nm, Min max like, 37: 10; md apud,
3:.3 A -n jo from the
body, Schw M; mb seg
mn’ sign of accusative, w.
nouns s4 > We Prloug 72135
w. subject of passive *>*Sw
mim n Schw F; resuming
19, 5: 3.
‘at flies: Wohls 2422.
S721 marriage-portion: Pogn B.
fat buy, Pa. sell: Pogn B.
Hateccest OFT bp. 36:-.-an. inde-
pendent root = (1) turn,
(2m achetichy. 4. but the
passages in his bowls can
be explained by equation
with 725, lead turn, order.
S125? wasp: Pogn B.
(nt) m9 on this side: 13: 7.
11 Pa. put on guard, Etpa. be on
guard: Pogn B.
xn corner: 4: 2, Pogn B.
at fly off: 32481 32% Wohls 2414.
(a) NI, NNT spouse: 38: 13, etc.
(Tit) SNINT sticcess: 38: 13.
mt, nnt depart: Arn, pny Ellis 3
(Seer p. e130)" ra. mrtn,
Tae 7A tp.s fii 10740:
xnixny Pogn B. (cf. nr,
eae OrLOns 32:)
Vie UL NYT ITO Nyy 7 Sr:
Dolemevive pie 7 2.
Nyt, yt, Myhr; pympr 7: s.
i eeelinpiousmorechatmss.2-) 7.) 4:
ie Setateen), WEY
NMNITt impiety: 30: 5.
Nit glory: 7: 5, Pogn B.
NNT weapon: Pogn B.
NoeeLestiainit, sulgsgss 342 512°
eons Drisan boone |b,
Laidzez:
SOG Ve mie ues
N23? victorious: 37: II;
POINT 4O: 25,
Lidz 5.
MD? victory, etc., parallel to
xmiox Pogn A, B.
ar POUR Alz 05.
xno? hair: Pogn A.
Beh Tawar
Pogn BB,
Dl resound: O-aut
Nom resonance: 6: II.
tr Pa. designate (of setting apart
the magic bowls): 3: 1,
SL ecics einvite. Poon...
(79t) NID singing-girl = harlot:
Poon.) Lidz2.
DD psalm: 14: 3.
N72°t a precious stone?: Hyv.
xm31 harlot: Pogn B, Lidz 2.
Yt phairs usedaitemagicr 078-12
(SeCapi 15 2))..
NANT foul: Pogn A.
xp’? blast: 12: 8; plur. blast-de-
ON Se TAT 5 el Oks DL,
Schw M (see p. 80).
mt equip magically: 4: 6, 19: 13,
Rin etwe eee FOOT: D.
snr, ‘st magical equip-
IE Daeaes el 30 AO See,
Pogn B, Lidz 2.
Nyt seed: Schw I, Hyv.
Nmyptt posterity: 1: 8.
UVa wove Laces.
NItOVemstheel a8.
288 UNIVERSITY MUSEUM.
san hide: Etp. Schw I.
ban Pa. injure, destroy: I: 10,
ssanp the destroyer 9: 8;
travail, of a woman, 13:
its
soan, 4m injury, destruction :
Schw F, G, N.
xoswan ditto: 7: 16.
xovon. dittoz327.0,.37 s111-
xnban ditto: 16: 6.
xmban ditto: 32: 8.
pan embrace, cherish, of angels:
| 1 sed:
San senchanits.0 7.0:
Sn one: 81M 4: 13 Wyn 11, Ellis3.
¥t4n one another: 31: 6, Pogn
B.
ain Af. surround: 4: 6.
sinin (magic) circle: 39: 7.
swims precinct, property: 40:
4, w. 8, livestock.
nun new: xnan, x'nxsn Pogn B; f.
NNNIN 13: II.
nim Pa. show: 37: 7, Pogn A, B.
(an) NBN guilty: Schw F.
xn serpent: plur. xnxiwen, Pogn
B.
yin, yin, without: Schw I.
xymp precinct: Schw P.
yin quick! magical interjection:
14: 4 qg. v.; also TINS
wim, ib.; meine Stube
14; wm Schw N (between
angel-names), Pogn B,
no. 5,,end 3 /0i. On.
muna skin-disase: Wohls 2422.
xin see: 30: 4, Pogn B; Etpe.
appear: jn 6: 9, etc.
BABYLONIAN SECTION.
xin. apparition: pl. NINN 31:
10, Pogn A, Lidz 5.
xin ditto: 30: 5.
son sin: 1: 3, 4 (of demons).
NOM sinner: Byun (?) Schw
M.
snxon sin: Schw PSBA, xi,
299 (see p. 86).
Aon pluck away: Lidz 4.
smapn a demon: 8: 2, 8, 12;
NPD Oe 7-2 =
70n switch, plague: 30: 14.
son live: wm 16: 4, m3 36: 6;
Af. *asnof mother, 2475:
xin living: 38: 7, 39: 8: pl.
life: 3071, 38:13 (see
Glossary A).
nmin animal: 7: 14.
xnvn ditto Hal; pl. s3aNvn 39:
6, xnmevrn 38: 3, Pogn
By.
mm healing: Schw H.
bn Pa. make strong: "nM pass. —
3r: 5. (xdnno, monn,
Schw etiet i.
xovn power: 2: I, pl. sro 2:
2: xno dna 37: 4.
(Jn) 7272 a skin-disease: so read
in Wohls 2422 for ‘1
(Frankel, 8130).
ND’DN «sage, in sorcery: 39: 7.
(sn) xubSm marriage chamber: 306:
ie
Sn sickness: Schw F.
sadn milk: Pogn B.
xobn, “n dream: 6: 10, 31: 4, 39:
IO, etc. (see p. 82).
vbn arm: 19: 13.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 289
won weak: lseyaue ley Watba gee
son father-in-law: Pogn B no. 29
(but read ‘s79n ?).
sno mother-in-law: Ellis 3,
Schw G (curse of).
sO’ wrath: Schw F.
wan name of a place: 5: 4.
DION do violence: 2: 10.
PONG leavens13 2-12.
S19n wine: Hyv, Pogn B.
N19M ass: 40: 4, 14.
xn7:10 pebble-charm: 19: 16, plur,
prin, Kin, 4: 1, 30: 3.
38: I1 (see p. 87).
paneon five of you: 8: 31, 17: 4.
xnevnon fifth: 6: 8.
SIN womb: 36: 5s.
SIN encamp: jm? Schw I.
N33 palate: Pogn B.
PIN throttle, of a lilith: 18: 6, Lidz
5.
XNNON, NdoON sufferings: Schw M,
OF
‘DN quickly (see to wen): 13: 9;
72 "DN out upon thee,
Schw M.
SaIDeeTAce 212 <0,
NITDNN contumelious: 30: 4.
Spn cease: soon Scnwel.
DDN jealous: synppxn xx, Lidz 4;
pooxn ? Schw I.
(An)NmpDn a skin-disease: Wohls
2422, end.
YDN desire: Schw F.
syin. name of a place: Hal, Schw
F, (Hal. identifies with an
Arabic place-name; Schw
with a place mentioned in
Jer. Sheb. viii, 5).
Spm twist: Pogn B.
($70) NMIINN a pungent herb ?:
20 a3)
215 Pa. lay waste: 38: 11, Pogn B.
R39n sword: 37: 8.
dan eba. terrify. “a uawin£: a7.
xnvinw a kind of spell: Stitbe
25.
TW a pungent herb ?: 28: 3.
p1n ban: pass. ppl. 7: 17, Pogn
B.
Oxon curse: Montg.
x°7N anathema: Schw M.
xnoans ditto: 2:6;also xnosan,
read by Frankel in Wohls
BARD re)
povn Hermon: 2: 6.
xDInN an eruptive disease: Wohls
2422 (read Nn for 7).
DIDNT «ditto: 29: 9.
Nn Pa. blaspheme: 8: 16.
Vatesharpe uty.
von Pa. enchant, poison: 7: 13 of
water (see p. 84).
(Mea laCeat ine ScD 332. 8.
etc., Pogn B (see p. 84).
svn sorcerer (harras): Pogn
B, swan, xnxwin, masc.
and fem.
xnein empoisonment: 39: 6.
sawn darkness: 16: 6: pl. sawn
Pogn B.
onn seal (magically): onnn) ovnn
passim; 31: 5, 39: II, ete.
Onn, Sonn seal: 7: 4, 19: 15,
Bowe 7
290 UNIVERSITY MUSEUM.
xpinn besealment: 9: II.
poinn(?) ditto: 34: I.
xnonn ditto: 3: 1, 30: I, 33:
13, Pogn A xnoxnn.
xnpnin ditto: Pogn B.
9% gazelles: Wohls 2414.
bay dip: Schw F.
yro seal: Ellis I. _
myap a seal: 1b.
sno Etpa. purified: 12: 7.
(ay) 36 good: 29: 9.
Nw mountain: 7: 12, etc.
pops? billiser.
xo shade: xdvw va TY 29: 9.
sem covers (used of the
bowls): 4: I.
bby herb in a magic recipe:
Palen ts
nop unclean: 34: I0.
‘oo defilements: 29: 7.
520 Pa. defile: Pogn A.
xmyo false deity: pl. smyv Wohls
2422, xnyo ib. 2420.
nop the deluge: 10: 5.
sao Af. frighten away: 7: 17.
sto disturbing: ‘O NINN 30:
5-
nav trouble: Schw I.
An tear, pluck: 18: 6 ppl. of a
lilith.
nnpany, “o talon, toe: 19: 19;
pl. swpnw, Pogn A, B.
Nnanw agitation: Lidz 4.
Day etc. some part of the heart:
11: 7 and parallels.
wip stop up, of the ears: Lidz 4.
BABYLONIAN SECTION.
x? interjection: win 8 14: 7, LIM
mourns |. 4.
$3) bring: nxdswx, Pogn B, no. 28.
wa dry up: Pogn B.
— hand: wT 19: 14, TVX 34: 13;
spe Sy on side of, Schw
BE: 3 per, 8: 13; MON
eyo 7: 12; xa their
hand ?, Schw E, Q.
an’ give: 36: 4, Ellis 1.
soy day: 4: 4 (of judgment).
noo day-time: 3: 3, etc.;
NOND’N 39: 10; NONDY
Pogn B.
sb bear (children) : 1: 8.
sto child: 36: 6.
sos parturition: 39: IT.
xb’ sea: 7: 12, 8: 9, 14: 2, Pogn B.
no adjure : NIYAWN RINDI 7: 1O.cr
40: 5, etc. ;maIN8: 6,8
17: 8; with Sy 8: 12. So
understand od Aw",
Schw I: 5 (not “water
magic” !).
snow exorcism: I: 12; pl.
snow Lidz 5.
xmniw ditto: Schw I.
xo right-hand: 6: 10, Pogn A.
morn south: Pogn B (with
wa).
ame Nec eh bee a
Ip, “px a disease: Wohls 2422,
Schw G (who reads \7p18
—the preceding ‘I3°NB is
misspelling for this, plus
bh, and).
sp’ burning, of fire: 4: 7.
sp’ glory = name: $2.03
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 291
“px? glorious, of the Name:
idea.
xv throw: xiw, Lidz 4, pierced
with a lance ?, but see
Tidzandect sc ait
xmx the Law: Hyv, Michael
prince of the L.
N71) javelin: 11: 7 and par-
allels.
S37, ‘a Jordan (mystical river) :
Pogn B.
xm month: 6: 5, Pogn B.
Xp" greens: 18: 6.
x1. howler (class of demons) :
Toe Ope von yoqnochw
(see px 81. ).
wo’ inherit: Mnw0? Ellis s.
(jes)xnw sleep: 6: Io.
sesit 913 4 *7, etc. impf, rst! per.
any Pogn B.
sn bowstring: 2: 5.
Se iKke: 2.127 ow N51 322714 -
"ass, COTrelative, 13: 7;
73 Pogn B, Lidz 5; xno
Ellis 1; M38 37: 10; NOND
as it 7, schw F:
2x3 Af. put in pain: 82°39, jNapsND
Pogn B, Lidz 2.
823 pain, sickness: Wohls
2422, Poon. B.
929 prevail: Sy 7a impf. Pogn B.
waa press down (technical phrase
for the bowl magic): 4:
DQG esiaweitipy, 9 }\v/2)\3
Lidz 4; Etpe. 6: 9.
XwWa'D term for the bowl: 6: 1,
etce.; xody was Ce mon
2; step. of a throne 12: 6.
273 deceive: 32:9, Pogn B. '&
NiISNeO alOGES. ad
xnxara md 7: 9?
133. artificial parallel to wn?:
eta ese
SND pitcher: Pogn B.
S2213 star: 4: 4 the 7 stars; 34: 6;
laiethe hora sian e
‘2 hold: 5a inf. 4: 1.
23 arrange: ‘ND Ist Pere. T5355:
N33 residence: Pogn B.
393 planets: Ellis 3 (see § 3).
N5°S stone, as charm: Ellis 3 (read
NDID?),
S23 tooth: Lidz 4.
53, dy all: 7: 6 (both forms), etc. ;
whys | everyone, ubidz: 2:
x55 garland: 13: 11.
xnd daughter-in-law: Ellis 3,
Schw G.
NM293 bitch: Schw L.
192 Etpa. return: Pogn B (see him
is Say
ND priest: 19: 10.
"23 magic ?: Wohls 2426.
NNWOIN8 magical practice: Sttibe
o
[S02 73.5 Idi po therefore; O27,
heresg25.-
(NI3)NNNID_ associates: 19: 9.
NDI wing: Pogn B.
xnvo> congregation: ‘2 m2 “DN
Wohls 2422 (see p. 79).
D2 abridge, blame: Pogn B.
ND, NDNS, DID (incantation) bowl:
Freelance ly) Pogit 1
(NDID), Lidz 5.
292 UNIVERSITY MUSEUM.
xD. Pa. cover: 13: 6, Pogn B.
xDD covering: Pogn B.
xMD> ditto: Tago:
ND’D, N'OND, throne: 8: 14, 14: 3.
(ny3) jmy2N ugliness, a disease ?:
RAAT LO:
NDD'D menstruation: 29: 7.
1p2 disbelieve: Pogn B.
"5 irin JDM, vy Oblsecaze,
xomna. sickness: 7: 11, Wohls
2422.
37> avert, reverse, Pe. Pa. Etp.:
Pogn B, Lidz 1 a; Wohls
2A 22a ire
N27 sphere, orbit (astrological
term): N'D9D NANwT wT
nnd xvontn: Pogn B.
8393 Wohls 2422, see N395N.
wTw2 Chaldaeans: Hyv (see 5x03,
Gloss A).
nova honesty: Pogn B, Lidz 2.
Rw Pa. bewitch: Pogn B, Lidz 1 a
Mowoo for ‘Bwrd?
mIw"D «sorcery: Schw I.
1w3 decent, of a good demon: 29:
if
n> write, of the charms: 9: 3 etc.,
Pogn B.
Nand, NnanD writing: Ellis 1.
sn2n> written charm: Ellis 3.
(1n3) 773 Pa: remain, so™ undet-
stand s»taoxS xvod,
of the demons not return-
ing or remaining, Lidz 5,
and cf. Noldeke, Gr. § 45.
5 to and sign of accusative
passim; with suff. ab)
BABYLONIAN SECTION.
fem. 7:9, 10; x35 = °35,
(WAS hee s5 to me, Pogn
B, etc. In composition,
and ma,1: 6, and passim
in Mandaic with verb and
pronominal suffix, e. g.
nhpaw I have divorced
her, 32:9; for 59, 19: 105
with verb to denote pur-
pose, pond, Pogn B, no.
33 Mlbl's BeOR(Ciaeoe: Ia
x5 not, passim; in Mand. com-
pounded with following
word, e. g. 38: 8, 73N).
(xxd)sSy2 labor, asthma?: 42 mn
LO20,
xv, xabvd heart: 28: 5, etc.;
xaos 11: 7 and parallels,
19. G1o;
was be clad: 2: 2, 8: 3; Af. 13: 6,
Pogn B.
xunad garment: 2: 2, 13: 6.
pid Sees ODI.
sib be attached to: pnoy m of
demons, 6: 3, Nyon» Pogn
sy
syd company: Pogn B.
od curse: Stiibe 4, Pogn B, Lidz
2 snond, they cursed him.
nnd a curse: 5: I, 31: 4,
Pogn B; Ellis 3: snub;
Schwab M pl. purd (see
p. 84).
spied ditto: xmenwerd pl.
Pogn B.
sind species of demons: 20;
Bt
wend Pa. soil: pndeixdo, Pogn A.
xond food: Schw F.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEX’. 293
wnd enchant: en is
"105 species of demons: Wy ype BUX
De Aye orm g4 8); 103
N2NDD Montg.
rr5y5 mosh night: I: 13, etc: 055
Pogn B.
45 male counterpart to lilith: 8:
a laeelc.
simsds5 lilith; 1: 8; pl. amd
and xneS sn. b. ands,
nds, Tait ee UseGsp. 7.6),
npd impv. NP, recipe, repeated term
in magical formula: Hal.
xound tongue: I3: 2; tongue of
curses, charms, etc., 4: 1;
Pogn B, Lidz 4 (see D.
88).
8 100: NIONDN 38: 5: IND, PNND,
200, Schw FE, F.
xdin sickle, weapon of angels: 7:
TZ
kN) rotten: Pogn B.
Dv remove: ‘9, imp. fem., L7.
1a
Moeesuck 218-6;
nv die: "Mm sn) ppl. Wohls 2417.
NM death: 3: 6.
In) ditto: Wohls 2422.
xm nm killer, fem.: 36: 5.
(M9) NID hair: PIN Pogn B.
8M) brain, head: Schw F.
xn strike: ppl. pl. jn. 6: 4; pnon
Eipeaars ans Lidz .c.
nM) stroke, plague: 16: 6.
xninD ditto: 4o: 8.
xn ditto: xnN’nD Pogn B,
xnnmn Lidz tc.
NNMND. city: Pogn B (see x73).
SMRNTND of Mahoza: Pogn B.
xD!) chance on, reach: Pogn B; Af.
bring, 25: 5. In Pogn B
MD] (= 730D)), from
NY?
xmdm in 92, I pray: Wohls
2A1 7%
0, Mand. Soon, Sw» with 4
and verb, because that:
Anes Zac ns and
inf., in order to: 2: 6 (Con
Sy°3 ).
ND, 1, 199, Heb. o% water: xy
e, a disease, Wohls 2422
(see p. 93); NMS (1D, 18:
6; °(WNIND 1D 7: 13; (SND
my w., Pogn B; o% of the
heavenly sea, 8: 14.
N83) kind, species: 1: 8; species af
magic, Ellis 5.
Sap eat (denominative) : 37: 9.
Sy Pa. speak: ppl. Schw G.
sno Mand. snbyp: pl. pbo,
Mand. 529, word, espe-
cially of incantations: 6:
OS Ai NG ae ey Aa le ae Seana by
Pogn B. (see p. 85).
xnbop ditto: 6: QO.
x55p sbxbn ditto: PLO NAs Seta beatae
som be full: pxbony ra: 7,
ws flood: Pogn B.
xondn angel, passim as title of evil
SpinitsmacTy.3 7" 8, eSaG.
Wohls 2422 16; of dei-
tics msOamn.
294 UNIVERSITY MUSEUM.
xnoxs female angel = god-
dess: Pogn B, no. 15 of
Estera; in his no. 1448ndy
9 wand, prob. fem. form
(Pogn ‘“‘queen’’).
xweids zodiac-sign 19: 9(?), his
constellation (cf. Glos-
Sary on).
x5 king: 34: 8 of Solomon; Hyv
of Michael; ib. 79~9 of
God (Arabism? — so
Noldeke, p. 205); II: 5,
18: 4, k. of demons.
xnzd queen: 19: 6, q. of god-
desses.
xmas kingdom: Wohls 2417.
iD, gen. 9 from, passim; "0D (1,
Schw F % Schw H; w. }
ASsiiilateds 132, 0, sl Zaeteks
Sy 17: 5; 82 from me,
Lidz 5, so jp ditto,
Pogn B. Jows = Jowa,
Wohls 2426, and his note
p. 20.
sim Pa. ordain: Schw F, arrange
STahbiny dots
Nn portion, in marriage:
pl. xnxi Pogn B.
Np melt: 9: 6.
"pm denom. fr. 1px, bind: 32: 7,
Kiana?
xbyo robe: xO Nn ‘1D 13: 6.
seyyp intermediate (of the middle
of the three spatial re-
gions) : NYNYO NT xy Pogn
B.
1y0 bind: Pogn B, Lidz 2, sptya ‘Dp
(so) Poppi. and clr Ase:
masaru, but see Nold.
Mand. Gram. 84, n. 2).
BABYLONIAN SECTION.
(10) bitter: 2: 3, 4: 4, epithet
of devils and charms.
sap bitterness: Pogn B, and
plur. NNN INI.
(xnp)xo lord: of deity 19: 5; as
human title, sw 4 Schw
E; of the sorcerer Lidz 4;
construct 19, Hyv, gen.
9, 18: 1; (AN his lord,
12:6; pl, pmseiso Pogn
B, pany 28: 5.
wmap octress. la y pm, our
lady 19: 5; lady of dead
and living Wohls 2417,
Pogn BSNS.
md rebel: Schw F.
TDerebels (i):
xnwe oil: Schw F.
xnp town: Ellis 3, opposed to 813
nnd stretch out: Pogn B, Etpa.
yi) plague: 16: 4, pare 29: 9.
4) move, etc.: Stitbe 62.
34) Pa. excommunicate, expel: Pu.
: Seibiavey AREAL beet) SCLIN E,
stp Schw M; see Widzs
note. on NND = No ran
Vidzae: |
Larissa ean) excommunication ? :
Ellis 3.
sat vow, ban, in magic: 5: 2, 7:
13, 32: 12, Lidz 4 SN 3y2
(see p. 84).
sima he is (?): Hal.
sno Af, make clear, name (?): 7:
QO.
snni light: 16: 6, also S173
Pogn B. |
J. Aj. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 295
713 tremble: Pogn B; 30, Pael
pass. ppl., Halévy (see §
3).
N32 commotion: Pogn B.
M3 rest: Etpe. noms, 2: 6.
8nM3 rest: Pogn B.
sm3(%2 2?) in 499 “pin ?, Schw
Ie,
Nou orestnlO -o7 schw. 1.
NOLO 13,8042 63 charms of
Nreniane7 .
Ppra class of evil spirits: 21:
eae:
PP class of evil spirits: 7:
iS REE VEE She) pla oe vam
(Gelman 76%) (
NUR MLonze «94.2 '6,. 02/11, 115: 7.
nj come down: 8: 7, 12:5; Af. 2:
Oveyea ao smcol./.angels:
curses). |
163 Pa. guard: 7: 9, 35: 6; Etpe.
TOf3 822 11
NID ee Nope larcdians:
2417, Pogn B.
N02, ‘NOI guarding: 35: I
SO el en Hopi. A
xnive ditto: 7: 13.
sni1n3 =wardship: 35: 6.
M23 before: Schw F.
D3] Pa. butcher: Pogn B.
NYNID stranger: Pogn B.
W335 bite: Schw L, O pas.
Wohls
bd
DI Ateamiictend Dn, 17% 6.
xd) Pa. prove, try: nx‘b3 she has
proved, Pogn B.
NON) trial: Pogn B.
JOJ@td Cap) edna seo 2a Oon sD
fiipy-ets Dl DD 172 G:
jo" Nisan: Wohls 2422 (see pf.
55):
nD) blow with the breath: Schw F,
of demons blowing on the
brain.
2 fall: impv. yD Wohls 2414,
Pogn B.
xdpyy ‘24 a disease: 20: 7.
PB) go out: Pr’ 3: 11; impv. Pb 36:
Dee DIE aay Seeks Wet, OD
pO is NBD
DiVir eee NI DOs Zeal 25
inf. xpaxsg: 8, w. suff.
se ettey
1p] Af. put to flight: mapsx Schw
FC); see § 3.
NYDSIelitese person 17a 1390 2 1;
Pogn, ‘37 of one’s own.
NY wrangle: Pogn B, Lidz ta.
n¥i be victorious: Hal, of a star;
now own 4, Schw I.
sxomy") victorious: Schw I.
(8p3) mp2 libation: 36: 7.
(272) *p2 Pa. perforate: Pogn B.
4p3. distinct -ronunciation: ‘3
Daseaino 7 770.
xnap3 woman, female: 30: 4,
ma(*)p2 Ellis 1, Schw M;
NNDP) 30: 3, Nnap (most
common form, sing. and
Pitt POews Poe 2 e377 TO
snap 8:8; xnap, plur.
Nos peeddz 94) 30. 10,
296 UNIVERSITY MUSEUM.
xnxap) Pogn A.
xnapy curse ?: Schw if
yp), Mand. pid grasp: 4: 6,-7: 17,
16: 8, Pogn B Pe. and
Etpe.
xaow) trap: Wohls 2414.
xnow spirit, of man: Schw G,
NNW"? 39: 2.
mwa blow, of windblasts: 12: 8.
ana Hif. permit: Hof. pam», Schw
G.
axp Pa. make unclean: RAND XVI
Wohls 2422.
IND pass. ppl. soiled, foul: SNRIND
2025 10;) NINDe Id. ol.,
Pogn A, xnxxp Pogn B
(cf. NID).
3D turn away: 8: 13.
sip Af. walk: 12: 6, Pogn B.
‘3D numerous: }3D pl. Schw
(OF
NID stocks, fonmethewmi1eet +130 «94s
Pogn A S*T5ND.
soontp, ‘ND bases, of the world:
Pog (Ave 7u
pp, OOD close up: NDOYNDD) NOID
38: 10, NDIDM 40: 21.
DID Sodom.
NVID TOW 22:47, 275.11.
Nod seducing spirits: 35: 4 (see
p. 80).
xnDdDID mare: Wohls 2414.
MID in ‘DT NO’, Red Sea: 34: 4.
xpio end: Schw F, pody spd.
pnd seize: Pogn B, Lidz fa.
AND put a cover on: pass. ppl. N5'D
Reet Pa a 7 oe D
B.
BABYLONIAN SECTION.
NIND magic art: NTND 39: 4, Pogn
A, B, possibly in 8903 NVD
— ‘mpaxvno, Lidz 4.
NOD go astray: I: 9.
xsop, xdivo Lat. situla ?: Schw F,
bis.
NIDD a satan, Satan: 2: 3, 5: 4
etc.; NINDD 19: 3, 40: 38;
plur135773-14
xqwo writ: ‘svn ‘D 26: 6.
nop side: 6: 10.
NED sword: 37: 8.
NOD, NDY” look at: Pogn A, of the
demon’s glance; Schw I.
bap Af. commit offence: 4: 2, 5
(inf. *Sspx); Etpa. be-
come wise Sttbe 48.
(jaD)NXMDD"D poverty: 34: I[2,
Lidz 4, as object of exor-
cism; 16: 10, genius of p.
43D close up: 13: 1, Pa. Lidz 4.
sipp astrological term =
pole? Montg.
nbp Selah, magic word, 5: 7, 36: 8,
etce, SIONDIEZO Bee 4a
(see p. 63).
xmSp cage-work: 19: I0.
pop go up: mp 3d pers. 32: 8,
mp dp PSteDerS.eO wr.
Nnpxod ascent: Pogn B.
xD (?) poison: Schw F.
32D descend upon: Pogn B.
xbsnp left hand: Pogn A; soow, 6:
10.
‘DD a place in Babylonia (Yeb.
I2Ia, ‘D MIN), home of a
demon: Wohls 2417.
sop hate, in ppls. only: act. 13D
22 Toss ANID 27S) pasa.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. R97
baiezee 30 20,8 Orne b &Cct.
IND).
xnD hatred: Lidz 4.
2D Pa. gird ?: Pogn B.
sayp hair: 8: 3.
snap lip: Lidz 4.
seOestench® “Di Rin, 16.220
NID species of demons: 7: Ir.
S 1D destruction: 16: 6.
NdND loosening: 16: 6.
1B hide, protect: Nifal 25: 2.
xnanbd pl. secret arts? Ellis 3.
Tay make: 12: 6; of a magical
work 9: 2, 32: 3; Pa. use
as a servant, Pogn B.
NTIyY servant: 34: 7.
Tay magical practice: Schwy
F (for this and following
<3 ober SO
NTNAY ditto: 32: 3.
NTay ditto: g: 1, etc., Pogn B,
Lidz 4 sonny; of the
Jewish cult 29: 12,
NTayo ditto: 34: 13, Ellis 3, Schw
F, M, Stiibe to.
Vay pass over, transgress: 32: 8;
TS py Soh Wad OEE eon eb
Ty, Jy across: xo ray i 8:
Oe iad, oye
NVNIy grain: Hyv.
NNN passage: Pogn B.
xday in ‘y2, soon: Schw M.
Iy eternity, with phy: 2: Lhe
NTY time: pl. xPy 26: 5.
NITY ditto: 6: 6, Pogn B.
Nov SOvawaye 5 AT. 7: 17.
oat Olean Aisa NII CT Cy Se Te) s
with inf. ‘5 sony 34: 11;
sinveasciong as, Hal.
xpry lock of hair: Pogn B, Lidz 2.
‘“Iy Pa. help: Schw I.
xhiy embryo: 39: 3, Pogn B.
NEY bird: 7: 14.
PY be in distress: ppl. pl. NnNpe.
Pogn B; Af. press, s7°>yK
1c ey
Ppy so Hyv in 1. 4; read jp".
NPN distress: Lidz 4.
wy Pa. blind: pass. ppl. susp
Pogn B, perh. in sw Lidz
4.
(YY) NNN strength: 6: 11.
my strong: fem., epithet of
Dilbat 28: 5, of deity 38:
7, of spirits and witches
OST seb.
Ntoy sheep: 40: 4, 14.
xy Etpa. persist: 34: 10.
Nn in ‘yan, Schw R.
xnpry seal-ring: of the sorcerer:
I7 ieee lise of. Solo-
mon 34: 8, of God 8: 11,
ring of fire 15: 7.
OYA ae ee ee on
Noy eye, the evil eye: Nnwa ‘y 5: 4,
EilZetemevaa} yi, lis 5
various possessors of the
evil eye 30: 3 (see p. 89).
sna» temple: Pogn B; class of
evil spirits, 38: 8, 40: 10,
Pogn B, Lidz 4 (see pv.
72).
Sy enter: ndyry 20 a2 ndyyy 30:
10; ppl. pos Sia ee
298 UNIVERSITY MUSEUM.
bby ow. dy, out upon Thecr
Pogn B, no. 28, 1. 1, =
Heb. dy nd“sn (so better
than w. Schwally, sndd»,
fr. Ass. clélu lament, Or.
Tippee Ale 7.42)
(xdy) by. Mand. 5s unto, upon, to
(freq: tor S cf. pady and
wd, 8: 3, 9, and in gener-
‘ally in Mand.), passim ;
wn xbox, by Life! 4o: 6,
18, cf. 40: 5; w. suff., 2d
fem., sing. sosy Schw F,
aby 36:3 (xnody? Schw
B) 3) 3d wipers: imsy Schw
F, »mby Stiibe 32; 2d plur.
noxdy Pogn B; 3d, tbe,
wmxodx, Lidz 1a; xiby
(upon him ? Schw G)
until Pogn B, why Schw
G; alternating with yxby
Pogn B, no. 28; yaxpby,
how, why: Pogn B.
Sys above: 19: IO.
“oy against: mby, against
him, 37: 8, pouxdy, Pogn
B.
sendy superior, epithet of ce-
lestial gods: Pogn B.
aby height: ‘yt sva219 Hal.
ody, ody in formulas:
ayy ody ay or: rs, adyd
3:5, pody mpd Schw F.
soby a kind of injury: Schw G
(see p. 93).
oy, oY with: 1: 13, 6: 3, 35: 9;
‘yoy, and also (?) I: 3.
eternity,
nop people: mony 13: I, of
tribes of angels.
BABYLONIAN SECTION.
spy stand: 8: 14.
xpoy depth: Pogn Be
spy Gomorrha: 2: 6.
swpw say a herb used in magic:
Pete ee
xnpoy, ‘x necklace charm or spirit :
7 payee Wee AA8 co) Ti Myhr 6;
xnpox, 16: 9, masc. plur.
‘DIN, 12: 9 (see P. 88).
sipy cust: xtaxa, Wohls 2417; =
Heb. mipay, Montg. |
sapy magical knots, as class of
demons: 34: 10 (see P.
88).
spy uproot: pVpy, Hal-cPass aio
Hina..o0:
smipy barrenness, spirit of:
Tee:
(anpy) svapras(s) scorpions: Pogn
B, no. 27 (Noldeke).
(aay) sanyo west: Wohls 2422,
Pogn B.
(any) amy sweet: Ellis 5.
xpny a kind of disease: Schw G
(see p. 93)-
xpi, ‘X bed: 7: 17, Lidz 5.
sSpany darkness:
Montg.
Pogn B; plur.
pay flee: pay 3: 7, pyy 3: II;
impv. iy Ellis 1, pny
Lidz 5 (cf. mp).
Schw Q, Wohls
(of magical prac-
nwy make: 9: I,
2422
tice ).
owy oppress: ppl. Rowy 34: 9, of a
class of demons.
swy ten: ‘py 1m, Ellis 3.
xpny, ‘n old: Pogn B.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 299
soimy a Mand. genius: Pogn B, the
3 Uthras.
Band: **pnh 172 11 (see 1),
TIN, see under Tp" (see
Prd05):
Di Pa. mutilate: 1: 10.
yi encounter: 2: 2.
xyap plague, class of evil
spirits: 7: 14, 15: 6 (see
Pp. 92).
NNYIB, NmyipD fem. of above:
Wohls 2426, 16: 10.
ieea. breaks 111.
NIB body: 7: 6, 19: 15, 38:
Q.
Dinmeeeatteh oO: 2." in. a magical
phrase.
NINND potter: Pogn B.
NH potter’s vessel, of the
even 223, 33 2. T.
185 banish, divorce: 9: 9, 15:8,
etc.; Af. Lidz 5 (see to 8:
7).
NNIDD exemption: 17: 12.
N10" divorce-writ: 8: 7, etc.
135 Pe. and Pa. bind: Pogn B.
52 divide inheritance: Pogn B.
sda half: Pogn B.
nD mouth: 13: 1, Lidz 4; ‘p Sy
Me 05 oR NAN DD 20: 5.
O35 face: 8D, Schw F.
NIH in ‘B My; Wohls 2414.
D5
Die break e717.
PDD cut: 28:5; Etp. xpway Pogn B.
1p) command: 36: 3; Af. Lidz 4;
Etpe. 35: 6.
NnIpp command: 38: 6, }yNpRp
(w. suff.) 1b.
NTP ward, imprisonment:
aA .G.
yp burst open: Npa 6: 11.
15 Af. break, annul: inf.15'9 Sttibe
I, 44, pwAD Ellis 3.
5 scatter, bewilder: 7: 16.
xdrmp iron: 2: I, 15: 7, 38: 5, Schw
te
nap flee: Schw N, Hyv 14, Sttbe
49; also prob. in | M5
I, 10.
b7D determine, of a decree: Lidz 4.
Nap shrine-spirit: 38: 8, 40: I9
(see py 72)-
DID scatter: 28: 3, 4.
NDysnp person: Pogn A, of demons.
Pl) separate: PpyS; 17> 13, Ist per.
plur?
sopip deliverance: 4: 5.
wap Af.-Hof. ppl. of the pronounc-
ed Name: wnapn nny,
jie Ee Vola Yate.) 0) 2g i 6 8 fate
nunap xow, Lidz 5; of
angels pm puna Stube
SO ue in: ochwab? “1,
warn?
mp Euphrates: Schw G.
DUR eeametrctuie re he. 7s 7
"wh break, annul (charms, etc):
pnawan pnvwa Pogn 8,
of the magic divorce II:
Fe
NIWD, NMINWD annulment: Pogn
B.
NoOnImMD word: 37: 7.
xnmp doorway: 6: 6.
300 UNIVERSITY MUSEUM.
IND image-spirits: 5: 2, IND, 2:
73h, PORT Dtlsldzen,
pn Schw Q, 23°"nb fem.
pl.eHilis 3" (see: p.272):
xnysnp idolatry: 37: 6.
(xxy)ams filth: ‘¥ (D1 18: 6.
yo¥ dip: Schw-F (?).
xyayx finger: Schw F.
mY mutter: Wd, JPSO Schw F.
WS sbind-withsa -spellstG tone. a2,
20 246,
W¥2 draw, depict: (L121 0 sen elise:
NS es heure Onsassear e15.e7:
MS’ Obey nis teeinip vero to;
ny stink: Pogn A.
sys ray of light: 7: 5 plur.
FSS Slot Vee Loews
aby SCOUrPe Tule tO dz on,
xvpy north: Wohls 2422.
IBY morning: 26: 5.
sy cleave: N»“NY cloven (hoofs),
Rogn iB Sbipew? haunter, species of demon,
so Noldeke to Hyv, ZKF
ii 296, perhaps better read
Poaw.
xnoaw Shekina: 14: 3, SNNI2”
nna Pogn B.
xDDwD abode, of demons: Elits
3 (Halévy, ‘w).
xnnawn dwelling: 34: 2.
xmdyw foetus: Pogn B, Lidz 1b
(Noldeke, exortion).
xnaindy flame: 14: 7.
nbw send, send away: 8: 3, Hofal
84.13; Mand. Snw, Etpe.
sonwy, poonwy2, Af. mows
inf. ww: Pogn B.
sondern sender: Pogn B.
yoy rule: spdyn 6: 10, Peil amy
Sttibe 51.
xovoy ruler: 11:5, 19: 12, 17,
Lidz 4.
ssw send forth: Schw F.
now Af. deliver: Lidz 4.
Napisy PEACE wasnt Ls} eek
as ‘w Wohls 2417.
xnodwe ‘Y initiatory rites, in
mavics 12> 0,107: 1Oeone
4, Hal, Schw E, M, Stube
2; xnodv Pogn B (see p.
85).
xmby ghost, or demon: 8: 2, 8, 12,
We hay
BABYLONIAN SECTION.
Di, Ndw’ name, passim: plur. NY
9g: 6, pmnw 14: 6, jew
Ellis 3, SNOMw NNW SNNDY
Schw G, xnanw 16: 8;
Mand. now 38: 7, plur.
ND 40: 1; DWI, in the
name of (deity, angel,
sorcerer, or the charm-
words following, e. g. 6:
7), passim; n. b.nrwd 28 :
1, Wown o5; ows of
whatever name I: 13.
xow lay waste?: mone Schw I.
Nie heaven: G20, IL: 2) (— God),
etc.; soDw Schw I, nyonw
Schw Q, wmw Pogn B.
yow hear: 8: 10, nody yw 8: 3:
Mand. nw I heard Lidz
tape NOW Pogn B, oxniw
impv. ib., Etpe. jwonen,
ib., Pa. inf. prywow> 8: 7.
sow guard, keep: 5: 3.
wow Pa. serve: Sttibe 60.
nwnw sun: 28: 3,W7ONY 30: 2
(cf. Glossary A).
now Pa. ban: Hal, Lidz 4, 8nnown
epithet of lilith 34: 13,
35: 11, Etpa. Wohls 2420.
xnow ban: 8: 6; plur. jNnow
Schw I, xnnow Stube 12.
sow ‘Pa. change one’s place: 30: 23
bewilder, make mad: 7:
16.
nny year: 6: 5, plur..37 6: 6
(see also NNT).
(xyw)snyy hour: 4: 5 N21 ‘Y, 20:
es
Nmyw mocking mischief of de-
mons: Schw G, cf. }iTypY,
Ellis 3 (see § 3).
J. A, MONTGOMERY—ARAMAIC INCANTATION TEXT'S. 305
Yyw osatyr, species of demons:
oyy 5: 4 (see p. 80).
Rive Leverton jerltis es.
poaw Hyv, read poaw.
sSaw abasement(?): Schw F.
NEY excommunication Stitbe 12
(see p. 53).
ww destroy: inf. MYW 7: 17; come
forth: ssw Schw M.
Np pl. the Arabic sik-demon: 15:
me
Np’ to water: Pogn B, Etpe. 37: 9.
yp deposit, of the bowl-practice:
SNe DP eI oe ae We Berd
Spy take off: 11: Serniceec:
pw estrike, 11:6, Lidz 5s.
SNDEiPY blow, affliction, a
method or result of magi-
Caispractice: 127 09, J llis
5, otibe 2, Wohls 2426,
2414 Nmp‘\pw Lidz 4 (see
p. 86).
NMDPNV'S ditto: 16: 10.
NYP'Y vermin: 7: 14.
Ww” Pa. bind, magically :71v Schw
G, inf., "mw Schw F, ppl.
31: 5; 37: 4.
swe iii ol cuatro. 4, 1, 13:
8) Lidz 5.
xnvw, authority: Schw I.
nynw spell: Schw G, with wd.
xmnwn ? Schw I, end.
sw prince: Schw I.
SACee Ose MEC Well el 2c. 2.1 .o40 17;
PONV, eplienLAdz. Ib,
with suff. Lidz 2, ditto
fem. ‘sw Pogn B, e. g.
no. 15; Af. to lodge, 14:
3; Etpe. be loosened, 19:
4, Hyv, Pogn B s>Nwn,
Seal al ae
sw diarrhoea: 34: 10.
xnav’ tribe, of demoniac species:
Tego Ow AO 7, tne
360 species (cf. p. 80).
bw Pa. uproot: www fem. pil.
impv. ? (but see Lidz, p.
03; th: 9, ==|root Nit).
xnxdweaw chains: BO 5353
xo5u-w enchainment : B42e 1,
xn’ drink: inf. mnw Schw F,
IMpv. "NNW'N 36: 7.
(nw) nww six: 11: 9.
pw, pew 6o, in enumeration
of demons, etc.: 19: 8, 38:
5, Lidz 4, Hyv.
TIN break adc the AO esl:
Lidge ray awe ioNtt. Lidz
a
man (Noah’s) ark: 10: 5.
NINN crown: XT NINN Pogn B.
sin military division: plur, mn
13: I, of demons.
xian, Nin abyss, always in plur:
Schw F, G, Pogn B smn
xynnn (Pogn as though
= xomn, black).
21n, OM again: 2: 1, Ellis 1; on 39:
14 BOT iy Ca Pa
NOL outrot. O25,
svn bull go: 4.
nnn, nnn, etc. under :ynnn Schw F,
nnn under the hand 7: 12
= mnn 16: 6; Mand. s*nin
38: 12, 1NN'n Pogn B.
306 UNIVERSITY MUSEUM.
Ninn inferior: Pogn B, see to
NON.
(qn)x21N loss, damage: 34: 7 (see
Pp. 94).
xnbon abortion: 11: 4.
bn hang(?): n5$mx Schw F.
nbn three: nxbn Pogn B, xondn 300
38:5; pandn, pomen 17:
A On ua:
xmm5n third, fem.: 6: 8.
On. there:-siA-e7 elOugeds
Din see ain.
won eight: 8 spirits, seals, 19: 4,
Schw +B; By Roenrs:
BABYLONIAN SECTION
sn 80: 19: 9, w. suff. JRINDN
LidzeA:
xn monster, of Leviathan: 2: 4,
6.
ipn Pa. make fast: 19:10, 29: II.
spn mighty, epithet of magical
arts: Hal, Hyv; of deities,
etc., 34: 9, 40: 19; of the
sorcerer 34: 2.
NON UatwOs led tye 4 Oo Ts anon
two of them, 34: 4.
xnon second: fem.: 6: 8.
aN Parldivorcest 17-3:
xayvn_ divorcement: 26: 6.
(xyan) xv gate: Pogn B.
PRONOMINAL FORMS
Est: Per aNIn wep does 22 uelGs aioe
Li) Ge oon ao Ne irae
Ist, pers spl Noel aa:
2d;per-ifi NiNn2Oy 3.74 -Ose1 5 ACOr
plur.? q. v.), MNIN 38: 4.
20 .pers, plems and stele LO:
13 st po chhwelc einen
PIN GS PBs PRIN Sh otk
3(°).
3d pers. (also demonstrative): S17
Bn 7 mele 22 sae Melle 2Oca ed ®
copulaliQin Nips. O2eT a s2 ese
sian Schw F; 87: Ellis 3.
3d pers. pl. pn: Popn Biwi: 32:
7, 33:73 DHS, PIS: 13: 4, 35:
6c pn = Schwel wropnepcais
Schw OQ.
Demonstrative, masc. }': 8: 16,
TO. ati ehdlisy Ge cade ee nen
7:16, Stitbe 43 (these forms in
stereotyped phrases, cf. 837(2)
TO. 08 cet 3
4, pinn: Pogn A; san (Syr-.)
BY eae? ve No Nal ec Eh
SM Cie hed teleetcy
Demonstrative fem. N77: I: 4, 35:
6, xrwn Lidz 5.
Demonstrative pl. non: OSs Ones
3125035 > 9, 30-45, bogne DB,
noon : Pralne. nox, Soy abe:
PLAS Che
Indefinite (73)}®: 2: 2, jND 27: 5,
Pogn B; 8, in N32, N32, NOY,
inxDdy(see these prepositions).
‘ts those who( ?) : Wohls 2414.
pyI DS 6s a DyI ae
10, 29: 8, nD Ellis 5.
GENERAL INDEX
GENERAL INDEX
Abraxas 57, 99, I51
Abatur 71, 96, 261
Adam 166
Aeon 198
amulets as objects of exorcism 87
angel of death 79
angels
= charm words 8&6
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 22781:
assonance, magical 61, 185 f.
Asshur 21
Athbash 60, 184
attestation to magical texts 48
Babelon, E. 18
Babylonian magic ACL AYE alae
58, 59, 62, 64, 60, 73, 82, 8s,
SO LeELOO RL urs 2, 187
Bagdana 171, 198
barbarous words 59
baskania 68, 78
Bel 239
beasts exorcised 44 f.
Berlin Museum 109 f., 21
beth-el 72
Bibliotheque Nationale 18, 107 ct
binding in magic 52, 85
black arts 84
blanket formulas 82, 120
blast spirits 8o
Borsippa, 21
bowls and bowl magic
Age OL Paw lOsef. e116
Arabic 14, 21, 44
description of 13 f,
forged 14
origin 50, 57 f., 68, 100, 106 f.,
116
Praxis, 40 f., 51, 53, 162
Mandaic Dee Osetra oe 37 f:
2A aie
as objects of exorcism 88
paleography of 27 f,
provenance of 14, 16, 43
Syriac 15, 16, 21, 32 f., ipkee Ni
brass in magic 137, 187
(309)
British Museum PemlLOn Zl ee 2h
310 UNIVERSITY MUSEUM.
Casanowicz, I. M. 21
cattle in magic 49 f., 234, 242, 246,
25 2ci
Charles, B. B. 44
charms, etc 86 f.
children in magic, s. women
Christian magic and demonology
67, 90 f., 99, 107, 115 (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
cultus 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,
Cnet,
demons and demonology
= shedin 73
— depotentized gods 70
divorce of 158 f.
= ghosts 75
good 76, 151
haunts of, s. haunts
my isles peri
insanity caused by 153
king of 74
legions of 80
metamorphosis of 153
BABYLONIAN SECTION.
murderous 238 f., 240, 261
names of 68, 77, 81, 158, I7I,
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., TO7meee
BOzais
eclectic magic 58, 64, 106 f., 115
Egyptian magic 53 f., 55, 58, 59,
62) (O45, Ole mia.
ekurru 72
El-shaddai 191
lcasesont
Ellis siey1O 1h ec fh
Billisp Weld. 21
empusa 78
enmity exorcised 87
Enoch 124, 134
epesu 51
ephialtes 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 EX'S. 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 Saat:
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
gello 68, 78, 262
gematria 61, 261
BUGsterian 72075102) f...157,.-201,
2070251
ghul 81, 157
Gnostic terms 151
God, gods 56 f.
gods depotentized 70
Gottheil, R. 20, 258
graveyard magic 43 f.
Prcciaimarign? (52 0crafeis8. co,
SURG 2 204000, e. 8288. 87,1 OI,
TOR LLL D IR e074. 21
Greek names 50
Grunbaum, M. 19
Gula (goddess) 129
gylo 262
hair in magic 153
Halleluia 63, 202
Harran 101, 123, 239
Halévy, J. 17, 18
haunts of demons 76 f.
in deserts 78
in house 76, 143
in shrines 71
heart in magic 216
HecatescSirr
hell, 131, 144
herbs, magical 182, 216
Hermes 99, 113, 123 f., 150, 208
Hermon 126
Hillah 16, 17, 21
Tilprechis Eley t
house magic 42 f., 49 f., 177
hydromancy 4o f.
Hyvernat, H. TOeleeaT
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, os f.,,
1Q7
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,
T49
jinn 80, 105, 157
Joshua (Jesus) b. Perahia 226 f.,
46, 159, 161, 225
312
kabbalism 65, 114
Khuabir 20
king of demons 74
King, L. W. 2!
kiru 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., 110, 117 fot 5011s
158, 209 f., 235, 245, 259 LACS:
witch )
Lovoss123it.
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
UNIVERSITY MUSEUM.
BABYLONIAN SECTION.
rites of 52, 85, 216
personality in 48, GO Sli
praxis of 51 f.
propitious days for 55 i
reciprocal 47
and religion 57, 65, I11
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 ey
176
mythical and apocryphal allusions
64
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. 313
names
personal 49 f.
of demons 59, 261
of gods, angels 56 f., 58 f.
SopCHatiis ost ael Ld
Nannai 240
necklaces as charms 87 f., 186 f.
New ‘Testament magic 75, 78,
OU Gti 107
Nippureray LO) 2161034013 4-126
Nite. =) Nerval 171.230
Noah 166
Noldeke, T. 19, 20, 110
Okeanos 200
orthoepy 61, 222
Pahlavi 14,'20, 22
Palestinian dialect 29, 131
parakku, pairika, 73
patkara 72
Pennsylvania, University of 13 f.,
20
Persian magic and demonology 55,
FOMIIO
personification in magic 58, 89 f.,
94 f., 99, III
MGleT Sra lek 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
RADDINICstextsi27at onli 7 t.
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
sappu 8&8
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, 151, 164
SECU: 737.170
Selah 63
Seth 166
seven in magic 75, 79, 139
Seven spirits 79
Shema 62 f., 209
sibilants in magic 60, 220
silat 157
simulacrum in magic 176, 216, 250
sin exorcised 86, 111
Siptu 51, 109
sixty as sacred number va
skin diseases 93
skull in magic 21, 256 f.
sleep exposed to magic TAR 153
Solomon 53, 64, 80, 173
sons of light 119
314 UNIVERSITY MUSEUM.
sorcerers, evil 83, 250
spirits
evil (ruhin) 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 1
tabi‘u 142
Talmud, magic and demonology in
40 f., 43, 46, 49, 61-64, 71,
TIA OS i LOOMELO oy LOO ua ss
E73) 180, 214g 19,1257
threatening of demons 131
three hundred and sixty 71
tin in magic 249
Lonks, Oba o22
BABYLONIAN SECTION.
‘umra 51
utukki 54, 68, 73, 75, 110
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 )
YuHVH 56, 60, 150, 210, 224
sakiku 80
Zeus 200
Zimmern, H. 110
zodiacal constellations 135 f.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.
GREEK WORDS
dyyetoc 79, QI, 198
aAAerova 63, 202
aunv 63
avateua 84
Baoireve 176
dai“ovec, Saiudviocat 74
deiva 261
01aBoA0. RO
eidwAov 72
el¢ TO dvoua 215
éxkAnoia 79
érikAnorc o2 84
érwdal 62
égidatnc 80, 82
KaTadeiv , defigere 52
katadeowoc, Aefixio 44, 53,54, 85, III
KaTexouevoc, KaTOXOC '7Q
KNpot 250
Adbyo¢ iepoc 51, 84
OpKot 84
Tapedpog 142
maTaypa 72
mpaywa, Tpakic ST
oaka 63
onua 73
oTpayyania 240
CMlelV, owTnpia, Cwrhp 53, 129
taxb 60, 181, 184
térevoe BH
tedeth BSI, 85 i
pappakorotia 84
pvAaKTHpLov 44
xXpeiat OT
dl
ay ere
ae
Aan
Prefatory Note
The concave spherical surface on which the bowl texts are inscribed
precluded their reproduction by photography. At the best only a half of the
text can be obtained satisfactorily by the camera, as the pair of photographs
at the end of the Plates will show. Accordingly the texts had to be copied
by hand.
Soon after the bowls came to the Museum, Professor Jastrow, of the
University, and Professor Gottheil, of Columbia, undertook their publica-
tion. They secured the services of Mr. Horace Frank, Architect, for auto-
graphing the plates, a considerable sum of money being raised to meet this
expense. Subsequently Drs. Jastrow and Gottheil gave up their plan of
publication, and when Professor Hilprecht, then Curator, put the bowls into
my hands, I fell heir to Mr. Frank’s labors. I found he had prepared about
75 Plates, but of these I have been able to use only 23, covering my Numbers
2, 3, 4, 6, 8, 9, 16, 17, 24, 28, 31, 36, 37, 38, 40. His other plates were
copies of broken and mutilated bowls which were not worth publishing (see
Introduction, § 1). It appears also that not all the good texts were placed
in his hands, or else that he did not complete them all.
There is only one drawback in Mr. Frank’s excellent reproductions,
one which however does not impair their accuracy. Working without much
direction and knowing nothing of the language, he often broke a word at
the end of the line and carried it over to the next. I have seen no reason to
repair this technical error in his copies, but have guarded against it in the
work of the later copyists.
There thus remained of the texts which came to be included in this
publication twenty-five which still required autographing, Shrinking from
this tedious mechanical labor, especially after an expert hand had preceded
me, I was very glad to avail myself of the kind cooperation of Professor
(319)
320 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
Gordon, Director of the Museum, who offered me the expert services of his
staff. Consequently, under my direction, the ‘remaining copies were
prepared by Mr. William C. Orchard (Nos.'1, 5, 7, 10-15, 19 21-23, 25,
27, 20, 32, 34, 35), and by Miss M. Louise Baker (Nos. 20, 26, 30, Ban
39).
The style of Mr. Frank’s copies conditioned those for which | am
responsible. He had abandoned the spiral arrangement of the originals and
made his reproductions in straight lines. This method may be faulted as
not giving the exact form of the original, but this demerit is small as com-
pared with the advantage to the scholar of having the whole text lying
before him at one glance without his being under the necessity of turning
a bulky volume around and around to follow the spiral career of the text.
I was therefore quite satisfied to retain this method of reproduction.
It may be remarked that all my decipherment was made entirely from
the originals; only after my own work was finished did I compare My.
Frank’s copies. Ina few cases I was able to improve his facsimiles, in
several cases his copies, which were made when the texts were fresher and
more legible (they have manifestly faded under exposure to light), have
helped me correct or enlarge my readings. ‘The other copyists also worked
independently, and then we compared our respective results. The coopera-
tion of others, expert copyists, with the author has thus tended to a full
control of the accuracy of the facsimiles and transliterations.
I have finally to speak in the highest terms of the artistic and pains-
taking labors of these two gentleman and Miss Baker, whose assistance has
afforded me so great relief.
TEXT PLATE CATALOGUE
I I
2 2
3 3-4
4 45
NUMBER
8693
2945
2963
2923
CATALOGUE
SIZE
in centimetres,
height by diameter
Ore cel
7-2-+- 19.4
10.3 -++ 20.5
7-5 + 17.3
321
DESCRIPTION
Broken and mended, with two
holes. Written inside and out ia
large coarse script, 5 cm. average
height, rude spiral design in center.
Broken and mended. ais
large characters. .4 cm. in height.
In center two large figures, one in
reverse position to other; one of
which appears to be making a sign
with his hand (as against the evil
eye’), probably the sorcerer, the
other with feet hobbled, the de-
mon.
Broken and mended, with a
segment 6 ti. I2 cm. missing. Flat
boss. The rim of the bowl has a
double edge. Fair characters,
-3.cm. high. In the center figure of
a demon, armed with helmet and a
sabre and spear in either hand, and
his feet manacled.
Broken and mended, small seg-
ment missing. Characters .4 cm.
high. In the center figure of the
sorcerer waving a magic bough.
TEXT PLATE CATALOGUE
IO
Lil
6
8-9
10
UNIVERSITY MUSEUM.
NUMBER
2952
9013
QOIO
16014
16022
SIZE
in centimetres,
height by diameter
7 +18
6+ 15.8
5.6 + 15.7
8.5 + 10.6
6+ 17.7
6.9 + 14.2
6.3 + 16.1
BABYLONIAN SECTION.
DESCRIPTION
Slightly broken and mended,
with small fragment missing.
Characters .4 cm. high. In center
rude figure of a demon with four
arms and one leg.
Perfect bowl but for a fracture
which does not touch the text.
Small circle in center. Characters
.3 cm. high, rather crabbed.
Broken and mended, with a
square fragment of text missing.
Fine, clear characters, .2 cm. high.
In center circle with cross.
Broken and mended, with two
small fragments missing. Charac-
ters .2 cm. high. In center obscene
picture of a lilith with hands and
feet bound.
Perfect bowl. Characters much
obliterated, .4 cm. high. Circle in
center. On exterior four short
lines in Hebrew.
Broken and mended with seg-
ment missing. Characters .4 cm.
high. In center monstrous figure
with owl-like head and apparently
several breasts, presumably a lilith.
Broken and mended, with three
fragments of the text missing.
Characters carelessly written, .3 cr
4cm. high. In center rude design,
probably of a lilith.
TEXT PLATE CATALOGUE
NUMBER
I2
T3
14
I5
16
17
18
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. O29
13
15
16
17
18
IQ
9009
16017
16087
2920
2922
8695
SIZE
in centimetres,
height by diameter
Feats 727
6.8 + 18.7
7.34 17.2
6.8 + 16.3
7 esse OAV
7.2 + 16.1
DESCRIPTION
Perfect bowl. Characters .4 cm.
high, coarse but distinctly formed.
In center a demon, with beastlike
face and arms and feet bound.
Endorsement on exterior,
Broken and mended, with small
piece missing. Coarse, clumsy
characters, .6 cm. high. In the
center a clumsy figure of a demon
with caterpillar-like arms. Text
continued on the exterior for 6
lines.
Broken and mended, with miss-
ing segment. Characters .4 cm.
high, in a good hand. In center a
lilith with hands and feet manacled.
Broken and mended. Characters
-4 cm. high. In center figure of a
serpent with its tail in its mouth.
Broken and mended. Characters
coarse, .3 cm. high. Rough circle
in center.
Broken and mended, with a seg-
ment missing. Characters coarse,
.4 cm. high. In the center the cir-
cle and cross, formed in a peculiar
way.
Broken and mended, with frag-
ment of about 5 cm. square miss-
ing. Coarse characters, .4 cm.
high. In center rude and faded
design—of a demon?
324 _ UNIVERSITY MUSEUM. BABYLONIAN SECTION. |
TEXT PLATE CATALOGUE SIZE DESCRIPTION
NUMBER in centimetres,
height by diameter
IQ. 22051: 6.6 + 17.6 Broken and mended. Characters
crabbed and obscure, closely writ-
ten, .3 cm. high. Circle and cross
in center.
20 BT T0023 7+. 17 Broken and mended, fragment
missing. Large, coarse characters,
6 cm. high. Large figure of a de-
mon manacled, with a circle in his
breast bisected by two lines. For
the magical words accompanying
see commentary.
21 22: 16054 615 4-17 Broken and mended, with two
fragments missing, a small one in
the text. Script large, .8 cm. high,
and rude. In center a rectangular
figure divided into three squares,
in one of those at the end two large
markings like letters.
22 22-23 16006 65+ 16 Broken and mended, with two
fragments missing. From the
same hand as No. 21 and with the
same design, the markings in the
square suggesting a face.
BS 22 A REL OOOO 7+. 17.2 Broken and mended. From the
same hand as Nos. 21, 22, and with
similar design.
BA heis2s 2926 7+ 16.8 Broken and mended, small frag-
ment missing. Coarse script, .7
cm. high. In the center a figure of
rude concentric circles with radial
lines.
J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS. BY -45)
TEXT PLATE CATALOGUE SIZE
NUMBER in centimetres,
height by diameter
*25° - 24,* .16009..- 6.9 +- 17.2
26 24 #83007. 1 6.9+ 15.5
27 25 1604 5.6.+ 16.6
Peo hae 2s 2072 6.5 + 16.5
Pe One 100550 90,6 17
Omg Cw OQGU ger (e168
31 27 goos8 6.6+ 16
32. 28 16086 69+17
DESCRIPTION
Broken and mended, with four
fragments missing. Coarse script,
5 cm. high,
Broken and mended. Script
ei cm. high. In the center a rough
circle bisected by two lines, in each
segment a magical word.
Broken and mended with two
considerable fragments missing.
Script fine and fair, .2 cm. high.
In the center a circle with cross.
Broken and mended, four frag-
ments missing, the text much
blurred or obliterated. A fair
script,.3 cm. high.
Broken and mended, one frag-
ment missing. Bold and well
formed characters .5 cm. high.
Broken and mended, small frag-
ment missing. Script .3 to .4 cm.
high. In center:rude figure of a
lilith with tresses flying and hands
and feet bound.
Mettecti a ae iacuscrinta. 3 "°cn1.
high. In center a circle divided
into four squares each with a cross
halirah s
Broken and mended, one large
and one small fragment missing.
Same script and design as in No.
31.
326 UNIVERSITY MUSEUM.
TEXT PLATE CATALOGUE SIZE
NUMBER in centimetres,
height by diameter
33. -29' 16019 6.2-+- 15.5
Ba) 130, 0 OOk2 2 7eoeealyso
2G ET alia pLOOO7 gr ROIs 16.1
BO cu 32 tema 2033 uO G acca On
R733) 204358 O.5 ty
38 34 e 2OA TE ee bal
39 «6 35.~=- «9005's: 8 + 17.2
AOl 303808 2072 Ver Srcpal Zee
BABYLONIAN SECTION.
DESCRIPTION
Broken and mended, with two
considerable fragments missing. In
center cross with circle.
Broken and mended. Design as
in Nos. 31, 32.
Broken and mended, two smail
fragments missing. Design as in
Nos 33+
Broken and mended, with about
half of the two lines on the margin
missing.
Broken and frequently repaired,
much of the margin missing and a
large part of the text obliterated.
The script the smallest in the
Syriac bowls, .2 to .3 cm. high. In
the center circle and cross, each
segment containing presumably
letters of the Tetragrammaton.
Broken and mended, with sever-
Mandaic
average character about .2 cm.
high. Small circle in center. A
brief phrase written radially near
al small holes. script
the margin on the exterior.
Broken and mended, some frag-
ments missing. Script larger and
coarser than in No. 38, .3 cm. high.
Broken and mended, some large
lacunae. Script as in No. 39. The
text covers also most of the ex-
terior. Circles in the center.
é f S tay OSG |
a 2 iw : - a
a oh a . rl 7 { vit
f ; re an »% ve
ix ay, ad
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE |.
I
Meet OY 75? TH SN A San
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