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UNIVERSITY OF PENNSYLVANIA

THE MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION

ARAMAIC INCANTATION TEXTS FROM NIPPUR BY

JAMES

A.

MONTGOMERY

PROFESSOR AT THE PHILADELPHIA DIVINITY SCHOOL AND ASSISTANT PROFESSOR AT THE UNIVERSITY OF PENNSYLVANIA

ECKLEY BRINTON COXE JUNIOR FUND

PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM

1913

P7

630411

TO

MY FATHER AND MOTHER FIRST

AND BEST OF TEACHERS

CONTENTS PAGE

PREFACE

7

INTRODUCTION I.

13

SURVEY OF THE MATERIAL §

1.

§

2.

The Material in the Museum The Material Hitherto Published and

13 in

Other

Collections §

II.

III.

3.

Some Notes on the Texts Hitherto Published.. 23

SCRIPT AND LANGUAGE §

4.

§

5.

§

6.

§

7.

Introductory

26

The "Rabbinic" Texts The Syriac Texts The Mandaic Texts

27

32 37

THE MAGIC OF THE TEXTS

§ 12.

The The The The The

§ 13.

Propitious Angels, Deities, etc

§

8.

§

9.

§ 10. §

IV.

16

1 1.

Praxis of the Inscribed Bowls

40

Exorcists

46

Clients

49

Incantations

51

Objects of Exorcism; the Demons, etc

67 95

HISTORICAL CONCLUSIONS § 14.

Age of the Bowls

102

§ 15.

Relations of the Bowl-Magic

106

(5)

:

CONTENTS.

TEXTS

PAGE

Nos. 1-42.

Transliteration, Translation, Notes

Nos. 1-30. Nos. 31-37. Nos. 38-40.

117

"Rabbinic" Texts

117

Syriac Texts Mandaic Texts

244

Inscribed Skull

256

223

Appendix: No.

41.

An

No.

42.

A Form

of the Lilith Legend

258

GLOSSARIES: Prefatory Note A. Personal

267

Names

269

B.

Personal Names and Epithets of Deities, Angels,

C.

General Glossary

Demons, etc

274 281

GENERAL INDEX.

309

PREFATORY NOTE TO THE PLATES

319

REGISTER OF THE BOWLS

321

PLATES Texts Alphabetic Tables

Photograph of Bowl

PREFACE The primary purpose translation

and necessary

of this

pubUcation was to

with

edit,

notes, the incantation texts inscribed

on bowls from Nippur, now

Museum. But it soon became apparent that full account should be made of all other published texts of like character, both for my own advantage

in the possession of the

and

in securing a larger material for collation

for the convenience of scholars

by presenting

survey of a rather remote and scattered

one work a

in

in

field,

I

many

which

have labored but none has attempted a treatment ject at large.

also

of the sub-

have accordingly not only given a description

of all the earlier material

but also collated

it

as fully as possible

both in the Glossaries and in the references of Introduction

The

and Commentary.

Introduction, thus extended beyond

the field of the Nippur texts, has grown to

still

greater dimen-

sions with the enlarging perception of the intimate relations

between the bowl-inscriptions and the broad

fields of

ancient

Previous editors, working before the pres-

magical literature.

ent great development of the study of magic, had taken notice of these connections with a wider world.

with the Talmud tic

lore

Analogies

and possible connections with the Kabbalis-

had been pointed

out,

but the bowls

without definite place or links in the general magic.

little

still

remained

field of

ancient

Withal the relations of Jewish magic to the larger

whole have not yet been ascertained.

But within the been

made

in

last

few decades an immense advance has

our knowledge of ancient magic and of

importance as a study in the history of mankind. (7)

its

The

prime chief

UNIVERSITY MUSEUM.

8

stimulus to this has come,

BABYLONIAN SECTION.

from the anthropologists and

first,

the students of comparative religion, to ignore the

most primitive

who have taught

us not

most degraded manifestations

or

of the

human

in the

advance of Egyptology and Assyriology, where at every

Then

spirit.

there have been the rapid strides

step the student faces the problem of the identities

ences of magic and religion.

have at in the

last

and

differ-

Further, the classical philologists

condescended to examine the vulgar magical records

Greek and Latin tongues, and have found an

interest

them as revealing how the ancient "man of the street," and wiser men as well, actually talked and thought, in modes

in

different

Of

tion.

I

from the traditional standards large

this

increase

in

of the classical civiliza-

material and understanding

have been fortunately able to avail myself, with the

result

of the discovery of innumerable clues proving that the bowl-

magic

is

in part the lineal

sorcery while at the

descendant of the old Babjdonian

same time

—and

this

tant because a less expected discover}^

that great

field of Hellenistic

—

is

it

the

takes

more imporits

place in

magic which pervaded the whole

of the western world at the beginning of the Christian era.

My

chief contribution to the

tions, the relations

study has been

The

writer's

magic was wholly at second hand, and

The

two

direc-

with the cuneiform religious texts and the

Greek magical papyri. influence

in these

was mediated

knowledge of Egyptian in

any case that

earlier

to this special field through Hellenism.

Christian Syrian literature

is

shown

to

have

its close

con-

was the early Church, with Magic within Judaism has been the subject

nections, being thoroughly infused, as

magical ideas. of capital

monographs by competent Jewish

that direction

I

scholars,

and

in

have not been able to do much more than to

appropriate their results, except so far as to show the absolute

A.

J.

community

MONTGOMERY— ARAMAIC

sorcery.

It

remains a subject for an interesting

investigation to discover just it

9

and terms and practice between Jewish

of ideas

and Gentile

INCANTATION' TEXTS.

what Judaism gave

to,

and what

received from, the Hellenistic magic, but probably a hope-

less

study,

for, as

someone has remarked,

we must pursue not As a

§

magic

the genealogical but the analogical method.

result of these comparisons, the conclusion

indicated in

and

in the history of

must be drawn,

as

15 of the Introduction, that the magic of the bowls,

all Jewish magic, has come out of the crucible Graeco-Roman world, which, on account of its dominating civilization, we call Hellenistic; it is not Jewish but eclectic.

in a general

way,

of the

However, with it

this

broadening of the scope of the work,

has been the fixed purpose not to attempt any general study

of magic; this

cloud

my

would have been but to confuse

With a

results.

have been illustrated

phenomena

My

work and

way

in as objective a

as possible from the

and contemporaneous magic, establishing the immediate bonds of connec-

of locally inherited

with the intent of tion.

my

single eye, the facts of the texts

work would be a contribution from a very small

and limited

field to

the study of magical thought and practice

within a definite age and region.

At

least there has

the writer the satisfaction of finding a place for the disjecta of these out-of-the-way

texts in the

come

to

membra

huge colossus

of

that system of magic which was once almost the actual religion of our

western civilization.

If I

appear to have gone into

much

detail in the treatment

of these non-literary texts, I trust that the results will justify

my

undertaking; the expansion

naturally and subtly

convenience.

From

of

much beyond

the

work has proceeded

the editor's desire and

the philological point of view these vulgar

inscriptions are of as

much

interest to the Semitist as are the

UNIVERSITY MUSEUM.

10

magical papyri to the

with

exception

the

BABYLONIAN SECTION.

Careful study shows that,

classicist.

intentionally

of

mystic phrases and the

like,

unintelligible

passages,

the words and the syntax of the

texts are the autograph representatives of the language of their

Three

writers. script,

and one

different

each with

from Nippur, and they are

documents

of the dialectic

Babylonia about the eve of the

monuments

dialects,

its

own

script a peculiar variety of the Edessene, are

offered in the bowls

as original

Aramaic

of

importance

forms of the speech of

rise of

Other original

Islam.

are well-nigh lacking for this field;

we

are confined

almost entirely to the school-literatures of rehgious

sects,

of

the Jews, Christian Syrians and Mandaeans, whose books are

preserved mostly in literature

is all

late

manuscripts.

The Jewish magical

documentarily late or uncertain as to age, and

our texts have a historical worth as almost the earliest records

which can be exactly dated.

in that line

and crabbed condition logical

examination

tion.

And

be set

down

very small

of the texts compelled

in order to test

as to matters

if

I

an exact philo-

hypotheses of interpreta-

beyond philology,

to wilful acriby

clues.

Further, the obscure

will not, I hope,

it

have attempted to work out

In such work as this there

compensation on the surface, and

it

is

onlj-

is

no immediate

by following out

the fine tendrils of connection that results worth while can

The writer's experience in his study is well expressed by some words of Professor Deissmann: "It may be be obtained.

that hundreds of stones, tiresomely repeating the same monoto-

nous formula, have only the value of a single authority, yet in their totality, these epigraphic results furnish us with plenty of material

—only

one should not expect too

much

of them,

or too little" {Bible Studies, 82).

In regard to the representation of the texts

it

might have

been technically more correct to present them in their several

J.

MONTGOMERY—ARAMAIC INCANTATION

A.

H

TEXTS.

But apart from the difficulty of procuring two of these types in American printing houses and compositors who could set them, it must be patent that the general convenience is far better subserved by presenting the texts in the well-known scripts.

Hebrew

character, while those

who

desire the original scripts

can satisfy themselves with the facsimiles published in the second

The

volume.

peculiar

Mandaic

represented, according to convention, I

relative

by the

particle

diacritical

"j;

is

but

have departed from the usual custom of editing Mandaic texts

by representing the pronominal suffix in -h by H and have used n for the radical H or H, which two sounds fall together In the Glossaries words containing this

in the dialect.

character are arranged according to

n

as

or n.

its

In the transliterations

common

etymological distinction inferior

points

indicate

doubtful readings, superior points are used for the diacritical

marks

of the Syriac texts.

The numbered

lines of the texts

represent the spiral lines, taken as beginning from the radius

where the inscription begins.

The Prefatory Note similes

my

were made.

friend

and

I

to the Plates describes

have to express

my

colleague, the Rev. Dr. R.

careful reading of the

volume

how

the fac-

deep obligation to

K. Yerkes,

for his

in proof.

•

James A. Montgomery. The University Museum,

February

2,

1912.

SURVEY OF THE MATERIAL

I.

§

The

Museum

University

found

earthenware bowls

"Incantation

so-called

at

Museum

in the

contains

Nippur belonging These

Bowls."

number of

large

a

are

the bowl

is

in a state

somewhat cone-shaped, so

common

size is of

flat

when

generally

down

set

Some few have

of unstable equilibrium.

a rim, thus giving a

that

in

it

of

the the

most cases

balances

itself

the boss expanded into

surface at the bottom of the bowl.

about i6 cm. diameter at top, by

inscribed

category of

the

to

vessels

and shape of a modern porridge-bowl, except that

size

is

The Material

I..

5

cm.

The most

full depth.

There

one large bowl, 28 x 16 cm.'

The bowls

made

are

of a good clay, and are wheel-turned and kiln-

They were

dried; they have no surface, slip or glazing of any kind.'

way

domestic ware, intended for foods, and in no vessels

which to

The bowls University

the finds

of the

this

in the

of

first

years 1888, 1889.

on the

day are made

in the

Museum were

Pennsylvania

a

from the simple

differ

Orient for household use.

excavated at Nippur,

Expedition

so

;

in Babylonia,

far as I

by

know, they are

two campaigns, conducted by Professor Peters

in

the

According to Peters' account,' these bowls were found

top, or in the first strata of the

mounds,

appear generally to have been discovered

in

in

several places.

They

the ruins of houses, amidst

what Peters suggests were Jewish settlements

;

the whole surface of one

he says "was covered with a Jewi.sh settlement, the houses of which

hill,

were

'

'

built of

Many I am

mud-brick, and in almost every house

such large specimens are indebted

to

Mr.

D.

in the British

Randall-Maclver,

we found

Museum and late

of

the

one, or more,

at Constantinople.

Museum,

for

the

characterization of the pottery. '

See his Nippur, the Index to which, sub "Jewish incantation bowls" gives the

references.

13

UNIVERSITY MUSEUM.

14

At

Jewish incantation bowls."*

least

connection with a cemetery; "we It

BABYLONIAN SECTION.

found ourselves

interesting to find, between one

was

one case bowls were found

in

As

bowls.'"

a graveyard

in

and two metres below the surface,

immediate neighborhood of slipper-shaped

in the

in

Hebrew

coffins, inscribed

chronological light thrown upon these bowls, Cufic

for the

coins were found in the houses of these "Jewish" settlements,' and one

was

of the most extensive finds of inscribed bowls

"Court of Columns," a

Parthian

seventh

the

holds

Peters

building.'

above the

in the strata

century to be the latest date for the Jewish settlements where Cufic coins

were found.'

The Museum Catalogue specimens,

over

counts

numbers of

150

but the enumeration includes a large

About 30 of the bowls are what

would

I

call

number

this class of

of

"original fakes"

fragments. they are

;

inscribed with letters arbitrarily arranged, or with pot-hooks, or even in

some cases with mere oflf

scrawls,

and

judge that these articles were palmed

I

on the unlearned public as "quite as good" as true

larger

number of

that

have not been able to use them.

I

incantations.'

made

out, they offer only

magical jargon, which adds nothing to our knowledge.

few

which are

texts

combinations of

fairly

They may be

for example, in Pahlavi,

I

am

some

Again there are

written and without those self-betraying

mock

letters that suggest a

not Semitic.

less are

still

Others again were inscribed by so

so far as they can be

illiterate scribes that

a

A

the bowls are so broken and their inscriptions so defaced,

in

which neverthe-

inscription, but

some non-Semitic tongue, whether,

not able to say.

One

of the neatest of the

bowls. No. 2954, containing only four circular lines of inscription, interested

me

that this

as presenting a novel alphabet is

—or

impostor

*

ii,

•

i.

182

;

but another "fake." produced

f

.

but

I

soon came to the conclusion

we may suppose by some

learned

wag.

cf.

;

194.

p.

24s.

' ii, 183. On the following page the writer says that .Arabic bowls along with Jewish and Syriac were found but the Museum contains no Arabic specimens. ' Hilprecht, Explorations in Bible Lands, p. 447. ;

>'.

In

153,

183, 186.

many

selves the exorcist's

PSBA,

xiii,

For further discussion of the

date, see § 14.

cases the inscriptions were written by laymen,

595.

fee.

Schwab

notices

some

forged

who

bowls

thus saved them-

at

Constantinople,

MONTGOMERY

A.

J.

—ARAMAIC

from Xippur came

All the relics

INCANTATION TEXTS.

to the University as the gift of the

Sultan of Turkey, and in the matter of these incantation bowls that the best specimens, the largest

Imperial

Museum

A

and

I

understand

have been retained

fairest,

At

at Constantinople.

in almost all cases prevent

15

in the

events those in Philadelphia

all

complete decipherment because of mutilation."

large segment of the spherical surface

may

be missing, or an extensive

portion of the interior, a side, or the upper or lower portion of the bowl

may have become

illegible,

The damaged nature

line.

The

probably through the action of water.

inscription being spiral, such mutilations intrude their

annoyance

of this collection has added

much

into every to the toil

of decipherment, for every break in the text and every eflfacement necessi-

On

tates speculation as to the missing contents.

for

remark and gratitude that these

intact as they are,

the other

fragile vessels

hand

it

is

cause

have been preserved as

and that the scribes used such excellent ink that what

they wrote has largely survived in defiance of "the powers of the air," the

elements and the corroding chemical agents.

As

a result of the investigation of the

whole collection

I

have selected

40 bowls for publication, to which number should be added the one pubby

lished earlier

Myhrman (accompanying No.

and fragments are on the whole too

make

it

worth while

inscriptions are three

are

familiar

to

add them

Aramaic

illegible

7).

The languages of

the

the language with which

we

to this material.

dialects

:

—

( i )

from the Babylonian Talmud,

The remaining bowls

or too undecipherable to

to

which belong Nos. 1-30;

(2) a Syriac dialect, Nos. 31-37; the Mandaic, Nos. 38-40.

has

its

own

script.

.'\s

an appendix,

I

publish, as

Each of these

No. 41, a human

skull

inscribed with a magical inscription of like character to those on the bowls,

and Xo. 42

is

a text of peculiar magical contents

hands, but with

its

original

now

lacking in the

which has come to

my

Museum.

" With few exceptions, all the bowls I have deciphered have been put together from fragments into which they had fallen, in the Museum.

The Material Hitherto

§ 2.

The

first

Layard's

Babylon^

Mesopotamian incantation bowls appeared

publication of

volume.

notable

Published, and in Other Collections'

Discoveries

In describing his finds at Tell

explorer

tells

of discovering "five cups or

Amran, near bowls

Hillah, the great

earthenware,

of

fragments of others, covered on the inner surface with

He

a kind of ink" (p. 509).

Two

before.

from the

specimens

eight

unknown.

written in

Mr. Stewart had been deposited

collection of a

obtained

letters

and

notes that like material had been discovered

Museum, which had

the British

in

Ruins of Nineveh and

the

in

also acquired

in

through Colonel Rawlinson

Bagdad, their provenance however being

at

In a later passage (p. 524) Layard records the discovery of a

similar bowl, along with

many

fragments, at Nippur,

—the

precursor of

the collection in Philadelphia.

Layard committed

results

are

Ellis,

of the staff of the

given in Layard's

Layard himself takes up the discussion

509-523.'

pp.

of

criticism

bowls to Mr. Thomas

his

Museum, whose

British

Ellis's

The

results.

latter

work, appearing p.

523

lif.

bowls, and one in Syriac, with summaries of fragments of others.

four were given in

only

these

scholarly investigation

facsimile,

proved

has

not

nos.

only

i,

3,

5,

that Ellis

interpretations of the bowls, but also that the facsimiles

Hence

'

6.*

Of

Subsequent

was wild

in

his

were unreliable.

the latter can only be used with caution or with the aid of later

Stiibe,

literature

Zaubertexte, 1895. gives a good review of the See also although requiring some corrections and additions.

Jiidisch-habyhnische

up to

Wohlstein, in '

with

presented five Judaeo-Aramaic

London,

date,

ZA,

viii

(1893), 313

There

1853.

is

a

f.

German

translation by Zenker, the bowls appearing

there in Plate xx. '

Layard leaves

*

Ellis's first

it

somewhat

bowl turns out

indefinite

which bowls were treated by

to be a duplicate of

able to present the restored text of the former.

reports

was found

at

\ippur? (16)

Was

this

Ellis.

under which I am the bowl which Layard

our No.

11,

MONTGOMERY

J. A.

ARAMAIC INCANTATION TEXTS.

17

bowls published without facsimiles are absolutely worth-

copies, while the

Layard's publication therefore did

less as scientific copy.

little

attract the attention of scholars to a fresh field of philology

more than

and

religious

lore.

The

first

scientific

who

Levy, of Breslau,

Zeitschrift d. Deutschen

He was

the

first to

commentary drew

He

new

treatment of this

material

devoted a long essay to

M orgenldndischen

came from M. A. bowl, no.

Ellis's

i,

in the

Gesellschaft for 1855 (ix, 465).'

grasp the peculiar lingo of the inscription, and in his

largely

from Judaistic and Mandaic

stores of learning.

gave an elaborate treatment of the palaeography of the bowl,

also

overthrowing the claims that had been advanced for a pre-Christian origin.

Twenty years

later J.

M. Rodwell published

a

bowl from Hillah that

had been procured by the British Museum, under the a Tcrra-Cotta Vase, with a photographic facsimile.'

venture at decipherment was no better than the in the fact that the

same bowl on the eration tin

and

French scholar

J.

translation, with

and

to give

commentary, under the

vase judeo-babylonien du British Museum!'

had been published were presented by

Chwolson

in his

This second English

first,

its

sole merit lying

Halevy was induced

basis of the facsimile,

the

Remarks upon

title.

it

to take

up the

a scholarly translit-

title,

Observation sur

Four of the bowls

great

Hebrew

epigraphist

monumental Corpus inscriptionum hebraicarum' The

(Chwolson's number, 18) the third (no. 20)

is

is

Ellis

the bowl

no.

i,

the second (no. 19)

is

that

first

Ellis no. 3,

pubhshed by Rodwell and Halevy; and the

Vber die von Layard aufgefundenen chalddischen Inschriften auf TopfgeBin Beitrag zur hebrdischen PaVdographie u. s. Religionsgeschichte, with Ellis's facsimile. Levy again treated the same inscription under the title "Epigraphische Beitrage zur Geschichte der Juden," in the Jahrbuch f. d. Geschichte d. '

fassen.

Judeii,

vol.

ii

(1861), 266, 294.

TSBA,

'

In

'

In Cotnptes rendus de I'Academie des Inscriptions et Bclles-Letires, series

ii

(1873), ii4-

V (for 1877; Paris, 1878), 288.

He

re-edited his material in his

iv,

Melanges de

critique et d'histoire, 229. ' St. The facsimiles are reproduced at the end Petersburg, 1882, col. 113 f. of the volume. The Russian edition of this work (St. Petersburg, 1884) publishes five bowls and considerably varies from the German edition (so Wohlstein, ZA, viii, 315). For nos. 19, 21, Chwolson made use of improved transcripts prepared for him

by Halevy. In his review of the Corpus in the Gottingische Gelehrte Anzeige for 1883, Landauer comments on these bowls (p. 507).

—

:

UNIVERSITY MUSEUM.

18

fourth (no. 21)

ward

Chwolson adopted a

Ellis no. 5.

is

BABYl^ONIAN SECTION.

and guesses of

the speculations

The most

take up in §

Of

his

commentaries

special interest

is

5.

extensive editor of the material under discussion has been

Moise Schwab, the author of the French translation of the Talmud. he published,

1882

possession

his

from the palaeographic point of view

discussion of the age of the bowls I

and

his predecessors,

are valuable as a restraint upon their theories.

a subject which

skeptical position to-

collaboration

in

with

E.

Babelon,

French government, under the

of the

title

a

Un

bowl

in

In the

vase jiideo-

chaldeen de la Bibliotheque Nationale' along with a facsimile and comIn 1885 he published a bowl at the Louvre in an article entitled

mentary.

Une coupe series of

d' incantation"

bowls

He

1891 and 1892."

for the years

He

without facsimile.

then presented a large

Proceedings of the Society of Biblical Archaeology,

in the

included several bowls already pub-

with the old facsimiles, but failed to offer photographic copies of

lished,

the bowls he brought to light.

It

seems strange that the English scholarly

world rested content with the poor facsimiles of the

Museum, made almost

forty years before, and that

Schwab

Revue

of two bowls to the

These he numbered

judeo-babyloniens.""

with those appearing

by Schwab A,

in

B, in C, in

D, in

is

in the

Schwab contributed studies title, "Deux vases

and

The

G

so as to align

them

material thus presented

as follows no.

18.

;

;

" In

vol. xii, 292:

Museum;

British

first

iv

(1882), 165.

et d'archeologie

p.

20.

296,

et

orientale,

i

(1886),

117.

I'hydromancie daus I'antiquite orientale,

a description of the 22 bowls then in the

This material 583: Coupes a inscriptions magiques. presented to the French Academy of Inscriptions in the years 1883, 1885, in

vol.

At the end of the ii

;

Les coupes magiques

with introductory remarks, and,

"

F

articles

under the

PSBA, xii = Ellis, no. i; Levy; Chwolson, PSBA, xii = Ellis, no. 3 Chwolson, no. 19. PSBA, xii := Rodwell Halevy Chwolson, no. PSBA, xii = Ellis, no. 5; Chwolson, no. 21.

In Revue des etudes juives, " In Revue de I'assyriologie

1891.

Dr.

other publications.

*

was

PSBA

d'assyriologie, etc.,

did not avail

Between the

himself of better texts than his predecessors had used.

appearing in the two volumes of the

relics in the British

(1892), 136.

xiii,

first article is

a glossary to the bowls published therein.

MONTGOMERY

J. A.

PSBA,

E, in

bowl

xii; a

G I,

in

in

is

ii

G

given under

PSBA, PSBA,

;

bowls in the Louvre. in

xii; a

bowl

xii; a

bowl

PSBA

PSBA,

bowl

xiii; a

The

it

before).

exterior inscription on

(p. 327).

Museum.

in the British in

19

National Library at Paris, also in RBJ,

in the

the Louvre, also in Rev. d'ass.,

note that he had published L, in

INCANTATION TEXTS.

(without note in the Proceedings that he had published

iv,

F, G, in Rev. d'ass.,

H,

—ARAMAIC

(without

i

before).

it

Lycklama Museum

in the

at

Cannes (other than

that published by Hyvernat).

M,

in

PSBA,

N, O,

P,

xiii

in

a

;

bowl

PSBA,

Louvre, acquired by Heuzey.

in the

three bowls in the collection Dieulafoy

xiii;

from

Susiana.

Q, R,

PSBA, xiii a bowl in the Musee de Winterthur. in PSBA, xiii a bowl in the coin department

in

;

;

of the Bibliotheque

Nationale.

Meanwhile there had appeared, Catholic University, Washington)

Lycklama

de

in

1885,

museum by H. Hyvernat

French

provincial

:

(now

doubt as to the text and

published by B.

Markaug

of Archaeology,

iv,

A

few years

Museum

83,

its

meaning. "

in the

which

later the

I

Schwab

koniglichen

Ueber

Museums zu

" In Zeitschrift

;

collection of

Berlin, five

f.

And

the

however there

is

bowl

incantation

bowls at the Royal

J-

scholars,

Wohlstein published,

Thongefdssen des

bowls, with introduction to the general

R. Stiibe published a Berlin bowl in his

Keilschriftforschung,

" This publication received of the same journal (p. 217),

in a

Zapiski of the Imperial Russian Society

einige aramdische Inschriften auf

subject and commentary."

in

also refers" to a

was made the subject of study by two young

in Berlin

title,

bowl

have not been able to procure.

working contemporaneously but independently. under the

a

Unfortunately the accompanying

photographic facsimiles are barely legible as published little

of

professor

Sur un vase judeo-babylonien du musee

{Provence)"

Cannes

study

a

ii

(1885), ht,.

from M. Griinbaum on a subsequent page especially for its dependence upon Kohut's notions of Jewish angelologj' and on p. 295 Noldeke expressed some comments on the text, especially animadverting on its age. " Rev. d. Assyriologie, ii, 137. " ZA, viii (1893), 313, and ix (1894), iii In vol. viii appears no. 2422; in vol. ;

ix,

nos. 2416, 2426, 2414, 2417.

criticism

—

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

20

The

J iidisch-babylonische Zaubertexte" edited,

same as the second given by Wohlstein;

the

is

Unfortunately neither publication

treatment

his

is

able to refer in his

is

enriched with facsimiles.

is

Fraenkel contributed some notes to Wohlstein's bowls

Subsequently S.

same

he

Stiibe gives a description of nineteen bowls in the British

printed notes.

in the

whom

contemporary, to

fuller than that of his

Museum.

text he pubHshed, the longest yet

on the basis of

journal, in part

Pognon, French consul

at

his

own

transcription."

Bagdad, broke the ground of a fresh dialect

Une

incantation

contre les genies malfaisants en mandaite, appearing in 1892."

The bowl

of bowl-inscriptions with the study of a Mandaic bowl

was purchased from Arabs

at

In 1898 the same scholar published

Bismaya.

an elaborate work upon bowls found

on the right bank of the Euphrates; he visited the reach the

locality but

His work,

where the bowls were found.

site

NW of

Khuabir 55 km.

at

Musseyib,

was unable

to

entitled Inscriptions

mandaites des coupes de Khouabir," contains some valuable appendices, of

wider interest than the

monograph with by Lidzbarski of

fifth

full

in

Ephemeris, a

is

is

furnished like the earlier

Five more Mandaic bowls were published 89,

i,

"Mandaische Zaubertexte."

of

duplicate

Three of the texts are

parallelism.

and

suggests,

apparatus.

his

texts

these

title

my

No.

in the Berlin

11

and

The

given there in

is

Museum, and two

in the

Louvre. Professor Gottheil contributed to Peters' Nippur of one of the bowls at Pennsylvania

(^

182) a translation

(ii,

No. 12 below).

Dr.

Myhrman,

of Uppsala, published from the same collection no. 16081, with commentary; his

monograph appeared

in

Le monde

orientale, Uppsala, 1907-8,

and with

revision as a contribution to the Hilprecht Anniversary Volume'' under

" Halle,

" ZA,

1895.

ix, 308.

" In the Mhnoires de

la

Socicte de Linguistique (Paris),

viii,

193,

and

in

separate

print. '"

xii,

Paris,

141;

Revue

critique,

character,

In

my "

1898, with

Lidzbarski,

some

xlvi,

43,

1899,

xlix,

in Estrangelo,

citations to

Leipzig,

facsimiles and full glossary; reviewed by Noldeke,

TLZ,

Pognon,

1909;

p.

I

342.

col.

484.

171;

Schwally,

Pognon

also

OLZ,

ii,

saw some

WZKM,

458; Chabot, bowls in the square 7,

iii,

and some which he presumed might be in Pahlavi cite his two books as A and B respectively.

(p. l).

the

title

An Aramaic

with No. It

MONTGOMERY

A.

J.

INCANTATION TEXTS.

Incantation Text; this text

is

21

given below in parallel

7.

bowls

in place here to notice the location of incantation

is

various museums.

Despite a query addressed over a year ago

received any information acter

—ARAMAIC

of

bowl-texts

the

collection

from what

from the the

at

authorities as to the

Museum

Imperial

hear must be large and

I

fine,

in the

have not

I

number and char-

in Constantinople

;

its

and has been particularly

enriched from Nippur. Dr. L. tains 61

W. King

the specimens,

square

I

class, exhibited in the

Babylonian Room.

The

texts are in the

Mandaic and Arabic.

Schwab thus sums

up, for the year 1906, the bowl-texts in the

;

French

Museum

in the National Library, 7 in the Louvre, 2 in the

Lycklama, Cannes

also one in private hands.

Through Professor Ranke's kindness there are 69 bowls with

"Hebrew"

(i.

In the

Museum

I learn that in

the Berlin

Aramaic?)

inscriptions,

e.

Syriac (presumably inclusive of Mandaic). 19 of these.

Museum conSome of

that the British

also learn, are of very large size.

script, Syriac,

museums:" 2

me

has kindly informed

bowls of our

9 with

Stiibe gives a description of

same museum there are two inscribed

skulls, similar

doubtless to the one published below as No. 41.

At the National Museum

in

Washington are found

five

bowls, four in

square script, one in Estrangelo; but from photographs kindly lent

me by

Dr. Casanowicz, two of the former are to be designated as "fakes" in the sense used above.

The German

These bowls are said to have been found

Orient-Gesellschaft has recently announced the discovery of

three bowls at Asshur," and Koldewey, 58,

Tempel von Babylon

speaks of numerous Aramaic bowls found

Of bowls

at Hillah.

in private hands, I note

u.

Borsippa,

at Borsippa.

one unpublished Syriac text

in the

possession of Professor Hyvernat, of the Catholic University, Washington;

and three which Mr.

Wm.

them containing a Syriac this text I

T. Ellis purchased at Nippur in 191 1, one of

text similar to those published in this

have prepared for publication

" Journal asiatique, X, vii, " Mittheilungen, no. 43, p.

8.

13.

in the

volume;

Journal of the American

22

UNIVERSITY MUSEUM.

Oriental Society, where

it

will

BABYLONIAN SECTION.

shortly appear.

A

few

citations of this

text are given in the glossaries under the abbreviation "Montg."^

The provenance

of this material

is

thus confined to a small region,

extending from Nippur and Bismaya on the south to Asshur on the north,

and lying on both

sides of the Euphrates.

" The "Roman bowl from Bagdad" described by O.

S.

Tonks

in the

Am. Journal

of Archaeology, 1911, 310, on which he would find some magical syllables, has been proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. A Pahlavi

bow! inscription reported by A. V. to our category.

W.

Jackson,

JAOS,

xxviii, 345, does not

belong

:

Some Notes on the Texts Hitherto Published

§ 3-

some

I offer in this section

The

section.

last

would

texts

many

in

had recognized that there

editors

notes on the texts described in the

critical

cases have been simplified

no

is

n and n, and most often none between

and

1

emendations of simple words, but here

I

The

> .

if

the

between

distinction in the script

glossary will indicate

present corrections necessary for

the construction. Ellis

I

has been recovered, as remarked above, through a duplicate in

Pennsylvania

the

ElHs

see

collection;

to

No.

'Ji

smo'si nan na'nD Nnobi

discovery

(see

Glossary

Glossary write

C

''in

;

of

.

—Read —In 4 1.

in f

.

1.

given for

is

p

]^nb^2

pox n&rn

names,

Mehperoz'

pi^'^i^'J''^

is

to

n'DC

(?)

ban pn'VK' '31

N3KT NHDi^

ba

son

(?)

Nnto^

dibi

xrupu.

of

Hindii

xmnD\S

word with

'D

,

?

but see

and then leaving

(

?)

for

p.T'r-iK'O

cf

;

NnJiaCD

.

Schwab

'bro

n pnn

poN

Schwab

a parallelism to the opening lines of

miD nysn naen na'sn

nans

(2}

the scribe intended to

first

Ellis 3

'a'sn

'1

'ja

=

xmD'X word

lines.

'JtiD

]'\nb'\2

the rule of these scribes) continued with the

is

4,

there

na'nsi

ni'sno

-13

After the

word.

:'

n:'n

inadvertently he broke into the

word.

first

.

up these

clears

latter

the error uncorrected (as

glossary.

.

proper

the

P>),

under

b:>

na rnsno

nj'n

'["ilTJ

The

'ja

facsimile

2.

In Ellis 3 the opening lines should read (3)

No

ii.

Dica

•'aani

nncn

njjiN

anmb

'jia

XE'JX

'31

in

G

G

n'ou*

nasn

nasn nasn

sa'sn 'bro

na^sn

aaia

na'sn

xasT snn^

s3''Bn

na'sn

snivc na'sn

DIE'3

introduces a magical formula which can accomplish the bouleverse-

ment

(

na'sn) of

all

things and hence of evil arts.

'

The numbers

in the text represent the spiral lines.

'

This reading

is

certain

in

1.

8.

(23)

'Jia

=

aaia,

and must

—

.

be the Assyrian kewdn (biblical

4249

col.

f.).

—What

of

(K''^B'),

what

what

found

is

loosed,

all

ID,

follows

who

is

near,

country

is

loosed,

it

father and

found

is

in

is

country or city

and what curses

—"a house, whatever

—

e.)

(i.

from

it

any vows,"

The

read the kamea and depart.

(

in the city

?)

name

its

n'n"'

(

etc.; that

jussive with h

(i. e.

is,

whoever owns

np'S lip'^), even

ipiS'l^i

the

evil, spirits

n'b t''^3V^1

pnocc

p^-'Ni

pn^noip

I»i *'ix

So much

is

pi

ba

•'DTn

nms

'Vin

P'TEJU

n^xbia (for

hv

clear.

—Then

nd^d

''B'^^

With

jin'bm n'lrrp^i ^I'nvnbi pi'ani

\''\^y>'s

n'Djn

this parallel to

niDX xrai

'niiTJ

ppsDi

""smm)

n'Dp-ii

^3

n'^'H .I'anpii I'p'n-n sn^l^oi

jd nl^sbia

p^D3Di

ID

give

pivj

*pT3Di

"xmani iTnvm pnTi-no.

follows an apostrophe to a certain star, which

appears also in Schwab E.

Kircnnb

soNom

chv njn pn nov

tii^^i^i

I

piaw fCU ptnn

sn»!?E'Nl nT-Ji xnoi^l t'D'pn

'nnvn 'CJni na^n

n'l^

p^'N

:

are to

exceptional.

is

For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, the following transliteration

"Kma!?

loosed

by the way."

falls

and translate

dwell in

what

and what

them read and depart

let

"The curse of

to be read thus:

read Nn'a (for K'oa) and the following word possibly

2,

1.

5,

is

(see Payne-Smith, Thes.,

etc.

and daughter-in-law and mother-in-law

in the

and what

In Ellis \VKiWi

far

is

used in the general sense of planet.

\V2 ),

sense of derisio,

in the

daughter

mother,

it),

used

NDiVE', are

\tn>\!&,

is

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

24

n'^VT:

i.

e.

our aid

"Oh

read: K3313

I

(or,

'IS

woe), the star

on which rides salvation (healing),' the one which teaches arts to witches;" that

some

is,

for good or

K3T.

E'^1SD

star potent in medicine evil.

—Towards

"in the

the great Ineffable

For Schwab E,

the end

is

see notes

n'DDlp

arts,

which may be invoked

to be read: KDE*

name of Bar Mesosia Name."

of the inscription for

K'DiDD

'Din

,

Perfect, followed by futuritive ppl.

*

Not an Arabism, as Halevy

'

Pael pass.

'

A

read

'p

"13

n'De"3

(a master-conjurer evidently),

on the bowl just discussed.

*

— In

the middle

'Din

suggests.

ppl.

Syriac interjection

Schwab E, we have

;

Cf. the Rabbinic m'J.

*

Cf.

3

:

20.

or do these characters belong to 'Sin

S K'Sin.

'

Mai

and black

?

In the parallel,

—

A

new

Schwab

might

collation

In

F.

—ARAMAIC

MONTGOMERY

J. A.

much

contribute

nntJ* ("strong

i,

1.

INCANTATION TEXTS.

— L.

one")

rryat^'S

name

of the demon, and occurring again below.

they

oil

end of

(the

line.

—L.

man's inwards are suffused with diseases as with

.— L.

''D^^

for

10, 'Dinn

3,

.— L.

'Dinn

n3'3

11,

oil.

read sntj'oa, "like i.

— L. 9 again

s3xt pxi

spirit."

being the

':»

tijk ''ybv,

dipped into the vessel of his heart,"

are

spirits)

msJN

read

2,

understanding of

an epithet of the "evil

is

Read

at

to the

25

jor

e.,

the

'DTn for

itoj nv. "(ye

angels go forth from him) until the consummation of time and that time is

known,"

—with

reference to the day of judgment.

Schwab G,

In

voice?

I

':^

rryoB'

itchv

rtbp

=

"wherefore have

have heard the voice of a man, Mesarsia,"

Schwab "sorcery

9,

1.

I

I,

read

I,

1.

exorcise."

— L.

snapiJ

read

12.

pLslTisi

:

heard a

etc.

naTis

KDE' D'EH

.'i^

I

.

— L.

fDio

5,

"inscribed

the

is

f|it5'i3,

name

whereby heaven and earth are bound."

The

transliteration of

word read

sroio

Museum

repeatedly below,

no.

to depart

and for n'ann

KH

1.

22

(W. 31)

"false deity;" the

and

II.

'1

•

3, 6,

Knnbx

same

for TiZl

=

Stube's text

is

is

As

almost untranslatable.

the

first

hydromancy.

2416,

=

4

1.

"whom

from the

(Stiibe I

=

Wohlstein,

have cursed."

sorcerer's client

— For

rran,

1.

In

1.

1.

5)'

and

20, etc. the

and transfer them-

6 (W. 8), see below,

= "of Yahwe," 15 (W. 22), see 13: 7 and 26: 4. = "on ground of, in the name of the Mystery." 1.

In Wohlstein, no. 2422,

2417,

M

any persons he has cursed.

to 2: 2, bv,

in

pnJT'DbT

demons are bidden selves to

Schwab

"I adjure," which disposes of one of Schwab's proofs

were used

that these bowls

In Berlin

,

1.

plural

16, is

read 'nai.

KniVD

meant

Then

"the great goddess."

much

the better.

is

plural of the

in Knj?0,

'Dai 'DS

no. 2426,

=

Targumic

)VQ,

— In

no.

1.

5.

"my grandmother,"

AND LANGUAGE

SCRIPT

II.

Introductory

§ 4.

In the following notes I shall

bowls large texts.

at

The absence

Pennsylvania.

number of the published Moreover there

is

a

material

Syriac

Mandaic

some advantage

in confining the study to a single

At

in

a

in

its

novel

form of

Bowl

peculiar alphabet.

inscriptions

first

has

be necessary for the term "Rabbinic" dialect.

As

16 and in §

p.

6.

does not imply that the rabbis or the Jews in Babylonia had

a special dialect,

—they

spoke the native dialects; nor that there

unity in the language of the Talmud, which

But the

(2)

text

appeared with the exception of one essay noted

it

of the

no Syriac

and third classes have been published; but so

Some apology may

into

(3) of the

Estrangelo script;

far

used here,

true of

is

inscriptions.

may be divided epigraphically and dialectically Of the "Rabbinic" dialect in the square character;

dialect,

dialect

fixed as in

same time what

the

found to hold good for other published

is

three classes: (i)

of

texts prevents a proper control over those

from Nippur.

the case of the bowls

Our

of facsimiles or of good ones in a

whose age and provenance can be exactly

collection of texts

these texts

myself almost entirely to the

confine

Talmud

is

practically

our

is

only

is

any

alive with dialectic varieties.'

source

for

a

certain

family

of Aramaic dialects in Babylonia, easily distinguished from the two other literary dialects, the Syriac is

(Edessene) and Mandaic.

The name chosen

a convenient handle.'

'

Our

texts

themselves,

as

the

discussion

will

show, are

frequently

of

non-

Jewish origin. "

"Babylonian"

or

the

"Chaldaic," might be used, but each would be most confusing.

old-fashioned

equally indefinite and the former

(26)

is

The Rabbinic Texts

§ 5-

A.

who made

Ellis,

the

was

square character,

Script and

first

inclined

antedating the Christian era/

analyzed each

character

came

resources;^ he

Orthoepy

attempt at decipherment of bowls in the to

find

them a very primitive

in

Levy proceeded

—to

be

with

sure,

rather

scanty

Chwolson severely

epigraphical

criticized Levy's

method, and on the basis of the palaeographical material

in

his

assigned the bowls of Ellis to various early dates (col. ii8). assigned to the

chronology,

Christian century

them

placing

absurdiitn.'

in

;

second,

the

It

grounds

is

it

;

impossible

to

But there

is

to different ages

they might

all

fourth

am

;

dialects,

no reason, at

from the

he

centuries

variations of

For instance the contempor-

shown by

is ;

the recurrence

indeed the same persons

yet these inscriptions differ greatly

Nippur bowls,

least in the

interrelations

inclined to assign

have been written

the various

relate

by a chronological scale.

appear in texts of different

I

i

somewhat of a reductio ad

of the same persons and families in the texts

phraseological,

and

third is

aneous character of many bowls at Nippur

them

Ellis

hazardous to assign a date for these bowls on palaeo-

is

script to each other

in script.

Corpus

for three others he gave a graduated

But Chwolson's own method

respectively.

graphical

first

and

bowl he was treating was

to the conclusion that the

to be assigned to the seventh century.

script,

in a scholarly fashion

in the

to assign

between them, personal and

same

them

to the

same

year, so far as palaeography

period.

Indeed

may say anything. The differences are chirographical, not palaeographical. Some of the scribes wrote a neat, even a beautiful hand but many were written by careless scribes, and many by illiterate ones, probably often by ;

'

In Layard,

'

ZDMG,

'

See Hyvernat,

ix,

o/y.

cit.,

510; so Layard himself for no.

i,

p. 525.

474p.

140,

on Levy and Chwolson's arguments.

(27)

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

28

who

laymen,

by Levy

plate of characters presented

forms of many

in the

c

and

forms,

six, it

own

affected to write their

letters

:

Now when

etc.

eleven each, for

"i

t3

for

3

impossible for palaeography to give any nice chronological

is

may

yet they

variations

eight,

one short text offers so many varieties in

more archaic they appear;

In fact the ruder the letters are, the

estimate.

number of

offers a large

for 3 and

The comparative

prescriptions.

be mere degenerations of the standard type or survivals of

an elder one persisting in obscure quarters.

One need

but take a glance at Euting's alphabetic tables at the end

Hebrew square

of Chwolson's Corpus to recognize that the

character has

remained essentially the same since near the beginning of the earlier evidence

drawn from monuments,

is

The

era.

from manuscripts,

the later

while in the long centuries of scribal reproduction the Jews have developed as

were a conventional ductus, whereas

it

when

for variation

this family

all

was

more room

far

of the alphabet was not confined as a vehicle

Thus

of a school of religious scribes. forms, but apparently

earlier there

varieties are

one of the most Protean of

is

:

found

almost every century of the

in

millennium, according to Euting's showing.

first

In the palaeographical table attached to this alphabets

drawn from

would be

results

the bowls.

further

back

or

further

analysis

fine

I

give

specimen

for chronological

For a round date the bowls might be placed

unprofitable.

on palaeographical grounds

But a

work

at about

500 A. C, but

down according

this date

other

as

might be carried

evidence

might be

adduced.

The

finial

phenomenon and

'

and of n and

distinguished, the

differentiation,

In

n.

1

and the line

some the

of

case

the

former

by a long stroke; but there '

is

or even word, the

'

may

certain vocalizations,

f.

1

—

is

no consistency

e. g. is it

Keilschriftforsch.,

ii,

NDSlts*

2q6.

1

;

be written both ways.

many

in this

within the

This

of the edited texts,

The confusion throws doubts on

on which Noldeke has animadverted.*

Zeits.

A

pair, they are often

easily prolonged into a stroke like

confusion has led to the barbarous appearance of

*

V.

difficulty is the practical identification of

being then represented by a short stroke or sometimes

'

by a small angle, the

same text or

are used, but with few instances of finial

letters

that presents

or

—and

^?t23'C^' ?

it is

of grammatical

—^ARAMAIC

MONTGOMERY

J. A.

moment

of the stroke of the

There

same

endings

in the verbal

no

is

]!

and

INCANTATION TEXTS.

f, where,

the vowel letters are not at

),

between n and

distinction

includes n.

distinguished.

n in the Nippur bowls, and the

the

It is

same phenomenon

where

This identification

suffix.

is

representation of actual speech, in which our scribes no longer dis-

the

tinguished between the two gutturals, even as in the Mandaic.

Talmud

Babylonian

them

between

distinguished

in

text,

its

surmise that the better educated preserved the difference at least

The

final

a-vowel

instance of this spelling.

and especially when the word contains an K,

g. rT'b'b;

This

a primitive type of

is

has preserved

it.

shows

where,

in spelling.'

common e.

g.

same

The phenomenon

features.'

is

words,

mBK.

njx,

Aramaic orthoepy, but the Samaritan

and an early Palestinian amulet, published by

the

texts

hardly a text which does not give an

is

used regularly for certain

It is

As the we may

Some

expressed by K. less frequently by n.

is

use the latter consistently, and there

e.

The n

can observe.

I

that appears in the Mandaic,

has been retained only as a pronominal

n

because of the recession all

true of the other published bowls, so far as

is

29

dialect

me

else-

unique in

late

Eastern Aramaic.

The vowel

letters

1

'

are used abundantly, always in terminal

and for long vowels, and very commonly for short vowels.

syllables

there is variation in this

X

and

respect, even

in the

same

On

text.

the

Yet whole

sparingly used as a vowel letter, preferably to indicate the feminine

is

plural, It

e.

xnK'^'b, yet indistinguishable

g.

sn'b'^

is

as frequent.

goes without saying that there are no vowel points.

In one bowl

(No. 13) a kind of pothook has been used to separate words, and here

and there a point has been used, but

Sometimes a scoring

is

found between the

vertical lines phrases are blocked tions.

one of

found '

In No. 22 one Ellis's

in

In

confusion

The

No.

word

is

with

n was

lines of script

1911, 272.

and by means of

a

clumsy Syriac script and

once used. in

Quite a peculiar script

No.

in is

22.

was attached to the upper bar, hence the The Rabbis preferred this form; see Men. 29b. two letters appears in the Assouan papyri of the fifth

easier.

close assimilation of the

the extent of the punctuation.

these are generally magical combina-

written in

elder type of n, the left leg

the

JAOS,

oflf;

is

and B has a unique form

century B. C. •

is

bowls a Syriac n 30,

this

.

UNIVERSITY MUSEUM.

30

BABYI
B. The Language

The grammatical phenomena

bowls from Nippur can for the

in the

most part be exemplified from the Babylonian Talmud, and

On

they present various dialectic types.

like the latter

the one hand they have close

connections with Mandaic and on the other they show some Syriac idioms.

As

in the

Mandaic orthoepy

the seiva

frequently designated by \ a

is

circumstance which throws light upon the minor vocalizations. notice

sono"^;

with prefixes: nans'a;

Nnn^l, "and daughters;" in

Targum Onkelos,

mother,

"their

jin'CK, pnTi'a,

longer

Mandaizing

The

,

as

For the pronouns

"his sons,"

=

I

may

'nibj? in

association,

As

plural

'V'X

;

1,

also

e.

g.

has become

indeed S

which has other

6,

=

xnv, KpB'J,

the

intrusion

V

/

VpB; •\y3,

new

of a

nay.

vowel,

Mandaic' lists at

end of Glossary C.

and even n:2, 11: 9

n'3n, 2: 4,

duplicate texts (see to 11: 9), as

For the 2nd

Talmud.

in the

is

For (etc),

common

in

per. pi. fern.

I

appears

rarely lost, yet

The we have

1st

e.

pers.

n^p'^D.

even

indifferently,

)'-

ending

i

'

in n'

in

close

are probably

as dominant prefix in the impf.,

13 (along with two cases in

6,

with Aramaic ending appears 28:

and

spelling, e.

for the verb, along with

place in Nos.

''-

in

6 and the nouns in 13:

k'iid 8:

Mandaic forms of

'

appearing

used for l'D-(see to 7: 3).

The masculine

In

NtlS

with

refer to the

Mandaic, and appearing also '3- is

'pD'X,

found

forms may be noted nbv

hand;" and with

punctuation

In one bowl. No.

pt3^'B"n,

oflfers

particularly characteristic of

is

left

may Nn^'X;

In general the gutturals are preserved, though n and

characteristics, are

their suffixal

its

with

distinguished.

same bowl

"their

(a

I

pl-,

the yielding of the harder sounds,

is

varying

a very rare character.

no

,

N^TI

tnn^EJ'!5''1,

In the consonants there

are

]-\nbn^f

Knav'^.

etc.;

see to 3: 3).

KHBOD'S, TDmjSD^X

n

house."

a g.

in 25

:

2,

imnoj

,

Syriac Ethpai'al, inTiCTi.

'),

19, 25, 28.

3

takes

A

Nifal

along with the ppl. pno'J.

The n of

the reflexive

is

jiDnn'n, jlpnTD

sing,

appears as rbop or

There

Noldeke, Mand. Cram.,

is

§

found a perfect 25.

n'^Dp, plural,

for a verb of i-stem

pnanCK,

as in Syriac.

;

J.

MONTGOMERY

A.

Second feminine

—ARAMAIC

which are lacking

plurals,

unfortunately as the notes show,

a form

is

-in, is

9 pcaanTi

is

the

plural,

Hebrew)

is

which would be the singular. fern,

is

certainly

termination (as in

plural

31

Talmud, are found

in the

not always possible to decide whether

it is

singular or plural, and there

6:

In

]•<-.

INCANTATION TEXTS.

It is

awkward confusion and

uncertain whether

masculine

the

doubtless

be understood

to

in

and

of \y

preference to

''?'\pv,

1 1

:

8,

26

singular or plural; in the duplicate text to No. 11, the plural

:

6, is

evident.

For the few cases of the quiescence of In b

S"B roots

of

we

have.

e. g.,

^tK in the participal 'rrn

'irrn,

(both

in the

nDNHK,

srtK ,6:6.

form

same

to the prepositions there

Mandaic.

is

;in, 'in; cf. is

the final loss of the

For forms of Kin we have

text), spelt elsewhere

plural of the participle appears as

As

V in verbal forms, see above.

Unique

'Drrn.

''inn,

from nhd, NDi.

;no, tO"i,

the interchange of

Also observe the occurrence

in

The masc.

'nn.

h

and

the same line of

by,

^^lD^p

as in

and

n-DKnp ,3:7.

There

is

almost nothing peculiar in the syntax.

of an old- Aramaic idiom in idiom,

'

§

188.

if

the text

See Levias,

is

correct,

Grammar

—

Jinijn'a, -l

D'yi,

I

1:6;

"their house,"

"and

also,"

i

:

note the occurrence

3

also the unique

(cf. Latin,

simul ac).

of the Aramaic Idiom Contained in the Bah.

Talmud,

—

The

§ 6.

Syriac Texts

In our collection appear seven bowls of Syriac script and language, the

first

of this category to be published with the exception of the poor

facsimile of a probably similar bowl, accompanied with an unintelligible transliteration, in

Layard, Nineveh and Babylon,

A.

The

p.

521

f.'

Script and Orthoepy

script reveals itself as belonging to the

Palmyrene-Syriac type,

and that we are dealing not with a mere autographic "sport" the fact that

two or three hands have written our seven

with the Palmyrene and Edessene in pointing

The Seyame or double

not distinguishing 1.

reasons

of

on

written

generally

is

the

on an

space,

written vertically, 33

:

5

;

last

letter,

may

they

Once

the

include the points of

fem. suffix

Edessene type

in

n

"i,

in

mark

generally for

,

two points are and

in

34

The

:

6

T

script

with an upper point, an ancient

But there

distinction in literary Syriac'

agrees

and with the former

appears to have the two points one above and one below. provides the pronominal

It

points are used; this

but occasionally

character.

earlier

i,

from

clear

is

texts.

the absence of ligature

is ;

marked

letters

distinction

from the

may

touch one another,

my

Alphabetic Tables)

but they are not purposely written together. In examining the individual characters

we 3

find that

n, v

J, t,

(see

agree with the types of the Estrangelo alphabet, and

and O approximate the

latter;

but evidently our novel alphabet has had

a history independent of Estrangelo.

'

Chwolson thinks

Edessene MS. of 411 '

In 34 4 stno :

,

that the script of this

(CIH,

"Moses,"

col.

116).

is

written

bowl

is

of older type than that of the

with a point over «

sound ?

(33)

—to

represent the e

—^ARAMAIC

MONTGOMERY

J. A.

INCANTATION TEXTS.

33

reveals a family likeness with the types found in early Edessene

It

(where the characters are independent and no points used).

inscriptions'

But the genealogy for the

our script

peculiarities of

cursive Palmyrene script, with which the Estrangelo

See Euting's alphabetic

tables,

cols.

found in the

to be

is

is

also to be connected.

Chwolson CIH;

17-28, in

his

tables

Noldeke, Syrische Grammatik; the atlas to Lidzbarski's Handbuch

in

nordsem. Bpigraphik, and for the history of the cursive Edessene

z.

script,

the latter work, p. 193.

This relationship appears in

(the type in No. 36

n

head

n

in

;

(our character

with the Estrangelo, but the origin of the type

and a type 26)

col.

;

line; in cols.

in

in

t3;

in

is

24-28)

to be

in

1

;

(with the

practically identical

found

in

Palmyrene,

the replica of the angular form presented by Euting,

reduced to a small stroke or coarse round mark on the

'

;

D, which tends to a closed figure, and

in

figure,

cursive Palmyrene)

;

in

p;

v

c

in is

(a small

D; in B

corresponding most closely to the

form,

primitive, in

Edessene development),

Of

is

is

;

(with parallels in Euting's table only in cursive Palmyrene, see

h

half-oval

No. 32

Palmyrene)

identical with the

is

almost a right angle)

at

3 (n. b. the curving stroke of the head)

in

(preserving the ancient type against the

not found.

the remaining letters, l

is

distinguished from T

by the

diacritical

point as in Palmyrene, but the figure of both characters faces to the right,

a unique phenomenon.

extending far to the

The

left,

and the head degenerates

may

be compared.

related

to

Estrangelo

There

is

finial

in

unique, with

letter

j

is

is

long curve

Palmyrene type

sui generis, the medial character finial

with

its

but terminates in a fork,

Noldeke,

its

cols, viii-xiii,

it

long

n

stroke

also

may

recalls

stands by

be the

itself.

and the Syriac types presented

representing the fifth to the seventh

But those Syriac forms have arisen from the tendency

whereas our n

"

3,

is

so that this feature becomes the characteristic

Palmyrene; the

the

a

to a point;* but here again the

a general resemblance between

by Euting, century.

The

character

innocent of any such purpose.

E. g. Sachau, "Edessenische Inschriften,"

ZDMG,

I

am

to ligature,

inclined to think

1882, 142; n. b. no. 8.

The nearest approach to this type appears in a similar character with a long in the Syriac MS. from Turkestan published by Sachau in the Sitaungsberichte

*

tail

of the Berlin Academy, 1905, 964.

'

UNIVERSITY MUSEUM.

34

that

it is

BABYLONIAN SECTION. form of n which consisted of a

to be related to a rather primitive

downward

stroke to the left with a crosspiece near the top.

simply reversed

making the stroke downwards

this,

Our

type has

to the right, while the

crosspiece comes at the bottom.

This

of

analysis

the

presented

script

in

our Syriac bowls exhibits

accordingly an older type than the literary Estrangelo and the Edessene inscriptions

;

myrene, and

most pronounced relationships are with the cursive Pal-

its it

is

an independent

to be regarded as

Withal no character shows a

script.

Epigraphically then this script early

local

Babylonia.

may have been

much

interest, as exhibiting

Palmyrene

an

type, existing in

a commercial script which spread from the

script itself does not stand in the

though

Edessene

In § 14 the age of the bowls will be discussed; the

metropolis Palmyra."

century,

of

is

form of Aramaic alphabet, of It

sister of the

distinctly late type.

evidence

other

way of an early may induce us

age, perhaps the fourth

the texts

to date

some

centuries later.

Since the above paragraphs were finished and regarded as closed,

upon the Turkish Manichaean fragments from Turfan

attention has chanced in

Chinese Turkestan, and

I find

a striking resemblance in

of the alphabet there used (which

is

W.

K. Miiller

I

in

many

characters

an offshoot of the Syriac script) to

those of the Syriac type before us.

of the script by F.

my

may

refer here to the discussion

Sitcungsbericlitc

the

of

the

Berlin

Academy, 1904, 348 flf., and the facsimiles published in subsequent volumes of the same journal, e. g. that facing p. 1077, in the volume for 1905. In

my

Alphabetic Tables at the end of this work

ence in parallelism.

The Turkish

script

is

I

shall present the

correspond-

very much younger than ours,

but has steadfastly preserved the type inherited from Babylonia.

came from Babylon,

a

few miles

distant

Mani

from Nippur, and we must

suppose that our script was the local use of that region, which came to be adopted

by

may

Mani

and

his

sect

as

the

vehicle

of

their

literature.

be worth while to suggest that we possess in this peculiar script the Harranian pagans, vulgarly known as the Sabians. As Chwolson has shown in his monumental work, Die Ssabier und der Ssabismiis. these heathens spoke a pure Syriac (i, 258 f.). although the peculiar alphabets assigned to them by Arabic writers are fictitious or kabbalistic (ii, 845). '

It

script of the

—ARAMAIC

MONTGOMERY

J. A.

The a

local

which

by

century,

our

of

history

script

Manichaean

script

time

came

to

—a

fate

sect,

now

in articles

back

thereby

carried

well

established.

was

it

35

the

to

third

What was

thus

be perpetuated as the literary instrument of the

which has so often happened

of the Aramaic alphabet. in press

American Oriental

is

INCANTATION TEXTS.

Museum Journal and may be added that there

for the

Society.

It

forms

to various

have given further discussion of

I

matter

this

the Journal of the are no Manichaean

traces in the bowls.

In the matter of orthoepy, while the forms without matrcs lectionis

abundantly appear also frequent,

occurs

times

at

Aramaic

e. g.

g.

confusion of

in the

NOJns,

KH'^'^, plural;

xax^D, ko'N, xipri'D,

the

and

texts

(e.

Mandaic

:

n and

plcne writings are

etc.),

There

xob'n, nd80, etc.

nt'D,

n

,

characteristic

n for n in J'^'no 31

32: 4; and n for n in tinnno'S and pnnnaN 36:

5,

:

N^iB The same

nrn 38:

5,

T3nn''S<36:

i.

also

square

in the

3,

sorcerer or family appears to have written bowls in both the Rabbinic and

Syriac dialects (see Nos. 33-35), and hence the natural contamination of the one by the other.

The

extensive use of the

pronoun

j'^n

pns 37:

8,

31:5,

Seyame

in all plurals is to be

the plural of the verb

e.

g. |vnj

noted

31:6, the

in the

:

participle

etc.

B. The Language

The

dialect belongs

to the

Edessene type;

forms of pronouns and verbs.

But there

is

this

is

evident from the

from

extensive corruption

the type of dialect which has been literarily preserved in the Mandaic.

we have

This appears, as

The 3rd

sing.

nilj'y

phenomenon

in the

Mandaic confusion of

masc. or fem. suffix to a plural appears as

sons," 33: 13 (with

over n),

seen,

(with Seyathe),

in the

bv,

34: 10; the verbal form

t'33l«,

37

:

ni^'j?,

10

;

e. g.

2,7- 8,

etc.

We

and

n.

n:3, "his

single point

have observed the same

Rabbinic texts.

For other similar Mandaisms we may note the pronoun

n;

Seyame), the same for "her sons" (with

n

ji^'VJ

(from

Ditr, e. g.

34

the equivalence of

bbv), 34: 10 (see

37: 8; kt3 for ntv3, 34:

the construct

:

:

6.

8, cf.

b

and

my comment);

niis for KiniQ;

[max

for

There are also some peculiar

UNIVERSITY MUSEUM.

36

forms,

e.

g. }'Oinn

unknown words suffix jin^nn

:

34:

and Neo-Syriac.

34:

i,

s^usn 4, is

In 33

BABYLONIAN SECTION.

snjntro 34:2, ('Sm/JoXoO.

xnuriDi,

not classical, but :

10 pDpss^

«!3't3lD

is

is

Afel

35

kjoit

found

^

.

in

4! and a few rare or

The numeral with

the

Targumic, Palmyrene,

infinitive of pB3.

The Mandaic Texts

§ 7-

A.

The

script of the

and Orthoepy

Script

Mandaic bowls

published in facsimile by Pognon. distinguishing

them from those

centuries, as noted

exactly similar to that of those

is

The

peculiarities of certain characters

MSS.

in the

of the fifteenth and following

by that scholar (Une incantation, 12

appear likewise

f.),

in these bowls.'

The

3

recovering

is

a large letter dropping

by an up-stroke

itself

at

its

shaft obliquely below the line and

an acute angle.

or has an open, round flourish at the top. early alphabet

and

1

T are

similar,

is

3

a zigzag figure,

Following the traditions of the

often indistinguishable; the former

tends to a smaller head and a square angle at the top, the latter to a curving

form letter,

like the

end of a loop.

ligated at the top with the preceding

is

T

n has, in Nos. 39, 40, a long leg to the right.

form, and also in a balloon-shaped figure.

above and dropping below the the drop in the

is

vertical,

Palmyrene.

it is

similar to

In No. 39

h

3

sometimes

line,

is

D appears

Except that

the like similarity

has the primitive form of two strokes at

an angle, but leaning backward, and so allowing of ligature to the the foot.

The

left foot

of D projects

itself

obliquely in a straight

39,

D has the later form, similar to the Arabic

approximating the

but in No. 39

it

p.

j?

drops below the

is

<_;*;

in

two rough curving

a large head, but does not drop below the

line,

s

by

and

In No.

with others, the body

generally an angle lying

line,

left

line,

the extended stroke at the top distinguishes the character from n.

is fuller,

angular

a large letter rising well

in a free curve.

we may compare

2;

in

is

upon the

line,

B

has

lines.

not found in these

' Compare now the early Mandaic amulet published by Lidzbarski in the de Vogiie Memorial Volume, p. 349, and the editor's notes, p. 350. His facsimiles are too indistinct to permit satisfactory comparison.

(37)

UNIVERSITY MUSEUM.

38

bowls, left

appears as a closed figure, like a roundish Estrangelo

p

stroke failing to reach the upper line and curving back

distinction

The r

from D.

consists of

Hebrew The

suffixal

(which

n

Otherwise

bowls.

it

the general practice

uncertainty of

The

represent by the

I

have always indicated the

I

is

appears in

the

that

case

first part.

Codex B

in

use of attaching

like the

it,

x

my

in

trans-

then dropped by the

;

however, following

suffix

Lidzbarski's

n

by n

amulet;

A

.

similar

Pognon's

in

hand

edition of the Ginza,

have followed the

I

the

often written

is

always appears as a separate word,

It

Aramaic

known from

has the shape

,

Petermann's

of

common

and

editorial

relative in general, to the following

See the arguments of Noldeke, Mand. Gram-, 92, for regarding the

sign as a peculiar development of

why such

be asked

had survived

Aramaic

until the

n

and

,

when

MSS., the

by

does not prove that

relative

T

It

=

it

must

appears to be

T

,

In these

script.

internal (e. g. after 1)

a preceding vowel the vowel of the relative

The

But

.

would argue that the pronuncia-

I

formation of the Mandaic

texts, as in the t; but this

n

not as a ligature of

1,

a special sign should have been used.

a survival of the older

acters

is

stroke at the left

vertical

apparently in Lidzbarski's bowls.

tion di

top,

generally preserved.

without attachment to the

word.

on

be intended in one or two other cases in these

peculiar sign for the relative,

MSS., except the

same character

cannot be distinguished from

distinction

bowls the distinction

is

lie

for

often the simple form of the

occurs at the beginning of No. 38, and

may perhaps

it

;

which

loops,

with the

p,

— probably

n.

literation)

scribe

two rough

The n has

or below, or on opposite sides.

as

BABYLONIAN SECTION.

is

expressed

only that with the support of

was

rejected.

characters are spaced unevenly and in the case of unligated char-

it

combined.

is

often difficult to ascertain with which

The

ligation

is

haphazard, there

is

word they

are to be

no consistent attempt

at

consecutive chirography as in the later texts.

Apart from the bowl-inscriptions and

Mandaic

texts

are

preserved in

late

texts;

important as the earliest monuments of the to

Lidzbarski's the

script.

amulets,

former are In § 14

I

all

the

therefore

give evidence

prove that the Nippur texts are to be dated circa 600; at that period then

the

Mandaeans had elaborated

their

own

alphabet with

its

peculiarities.

:

A.

J.

—ARAMAIC

MONTGOMERY

which

Investigations,

may

I

not

INCANTATION TEXTS.

expatiate

39

me

on here, have led

to the

beHef that for the most part the Mandaic alphabet represents an early type of the "Syriac" alphabets

Palmyrene and Nabataean

rife in the

Compare

is

must have arisen

sect itself

it

early developed

wont of the various

identical with that of the

Non^n;

Nnt<''3i''n,

in

its

own

§ 6.

says of his text from Bismaya,' the language of the bowls

The only

Ginza and Kulasta.

difference

formal, in the sparse or varying use of the matres lectionis.'

was used

in

oriental sects of that

Manichaean alphabet,

the remarks on the

As Pognon

connected with the

closely

Orient and before the domination

to suppose that

peculiar calligraphy, after the age.

The

scripts.

when Gnosticism was Christianity, and we have

the age

of

indeed often

is

it

;

the

xniay,

'"V;

n'H;

ndj;;

snssnn,

or second syllable or both

first

where

Nmt23, ;

we

may

I

is

cite

later

x

actually find xnnt,

'Nit.*

'sr,

B. The Language

We of

the

may

note the following syntactical peculiarity

anticipatory

particle

T,

pronominal

suffix

word of

B's granddaughter."

out Nos. 21, 22, 23 {q. V.)

JAOS,

in

such a "construct" form

in n

in

it

following relative

the

suffix.

A

E.

g.

'3

40: 3:

nns ns nn^JO

similar construction occurs through-

also a parallel instance in the Palestinian amulet

;

published by the writer

Was

without

the suffix itself creating a kind of construct case-ending, the

regimen being in apposition to the "the

n

the apparent use

:

is

191

1,

see note there, p. 278.

used before a plural noun

:

nnx'jxvn

ism.

in religion.

Under No.

compared

nJX'J^a.

the way of becoming a stereotyped case?

Apart from the references to "Life," these bowls are not

Mandaic

In 40: 24

is

specifically

Pognon's bowls are much more colored with Mandaeii

secondary

it

is

to

to be observed that the

the

Rabbinic

Mandaic

text there

texts; probably in the Nippur

from the peoples of other

community the Mandaeans got

their

magic

In Pognon's texts the

spirit

of the ancient Babylonian magic

dialects.

appears more strongly than in any other of the bowl-inscriptions.

'

line incantation,

13.

strangely enough regards as "errors." * Noldeke's e.xpert judgment, in his review of Pognon, p. 143, that the language of the bowls is later than that of the Mandaic classics, may be noted here. '

Which Pognon

THE MAGIC OF THE TEXTS

III.

The Purpose

§ 8.

The

bowls

incantation

few exceptions,

with

belong,

They spontaneously suggest

form of magic.

specialized

of the Inscribed Bowls

magic," which, in various forms,

is

to

one very

the art of "bowl

spread over the world, and which has

a straight genealogy from Joseph's drinking cup to the spinster's teacup of our

own

Ellis, the first

day.'

commentator on the bowls, advanced the

theory that, following an ancient and widespread therapeutic device, they

were

filled

which was drunk

with a liquid

absorbed the virtue of the

This

charm.'

written

by the patient who thus

off

explanation

been

has

Layard objected that then the inscriptions would have

generally given up.

been effaced by the liquid,'— which argument, though repeated by subsequent

scholars,

preserved as that they

is

not

itself

were used

a

conclusive,

for

the

magic vessel may have been

Layard himself thought

permanent prophylactic.

in places

of sepulture and were charms for the dead,

A

apparently relating them to the utensils placed in primitive graves.

number of Pognon's bowls

are in fact endorsed with

xnup

n'3T

,

"for

and Wohlstein's no. 2417 appears to be directed against the ghosts of the dead. But the bowls at Nippur were found in ruined

the cemetery,"*

houses, and in no case

Schwab argued

is

a bowl intended

for

the

service

of

for the hydromantic use of the bowls.'

reference to Babylonian hydromancy,' and proceeds to quote a

Iv,

'

Rodwell expatiates on

'

Layard, Nineveh and Babylon, 511.

this

kind of magic,

TSBA,

Cf. R. C.

ii,

the

dead.

He makes number of

114.

Thompson, Semitic Magic,

pp.

Ixi. •

Op.

*

Inscriptions mandaites, nos.

cit.,

PSBA, '

Cf.

526.

xii,

292

5, 7,

Hunger, "Becherwahrsagung

ische Studien,

etc.,

and

p. 3.

f.

bei d. Babyloniern,"

i.

(40)

1903 in Leipciger Semit-

J. A.

MONTGOMERY

Talmudic passages referring

ARAMAIC INCANTATION TgXTS.

41

to Joseph's cup, magical beverages, etc., but

he shows no connection between his numerous inscriptions and the method

and purpose of hydromancy, which

movements of

the

oil

an oracle to men by

affects to give

or other floating objects in the liquid contained in

the cup.'

Wohlstein attempted another explanation

in the line of

a kabbalistic

dictum that no work of magic can be effected without the aid of a vessel ( 'ba )

.'

was Hyvernat however who

It

from the

first,

field

of Jewish

demonology, obtained the clue to the right interpretation of the practice we are considering.' ability to confine

lore of bottled

up

He

/

refers to the Jewish legends of Solomon's magical

demons

in vases, etc.,

As we

jinns, etc."

and the

shall

parallel fables in

immediately

Arabian

see, this is the cor-

rect explanation.

Pognon did not himself he published

see in situ the large collection of bowls

in his Inscriptions

which

mandaitcs, but he learnt from a native that

"

such bowls were found buried just below the surface of the earth, and, generally,

reversed,

the

bottom

of

the bowl uppermost,

while at times

bowls were found superimposed upon one another, the mouth of the one fitted to the

mouth of

the other (p.

i

fif.).

Pognon does not guarantee

truths of these statements, but suggests in accordance with that the inverted bowls

the

them the theory

were prisons for the demons, who were confined

by the virtue of the magical praxis.

The

expeditions of the University of

Pennsylvania to Nippur have corroborated this theory by ocular evidence. Referring to the find of bowls above the Parthian temple, Hilprecht reports that "most of the one hundred bowls excavated while I

were found upside down showing some of the bowls as

in

the

ground,"" and

in this position.

Pognon concerning the magical use of

He

was on the scene

he gives a photograph

draws the same conclusion

the vessels.

Finally, one of the Pennsylvania texts demonstrates that this

conscious purpose of the bowl magic.

'

For the correction of

his

No. 4 opens thus:

hydromantic interpretation of fOID

was the

^a'tsbl

^Wi,

'i^tO'lD

see above

§3.

ZA, viii, 325, quoting from the book Raziel, 32. Sur une vase judeo-bahylonien, 137 f. " Comparing Thousand and One Nights, ed. Bulak, " Explorations, 447. ' *

i,

15

(=

Burton's

tr.

i,

38).

i

UNIVERSITY MUSEUM.

42

'J1

xntJ^a

'nn

angels and evil

demons

spirits,"

it is

This magical method

No.

which

which

6,

opens

as

sacred

in

(accursed)

announces

inscription

in

to

the

each one of the four corners

name to the The same term

fact gives a special

in

literally

hold

to

The same

etc."

called a SCa'S,

appears in

"covers

I'^^?^D:

"bound and sealed

that they are

of the house.""

bowls;

pK'np

bai

BABYLONIAN SECTION.

means a

follows

:

'i^

"press."

'Tcb

Jir,^

pcaan

NtJ-ao

down upon demons," etc. The theme is continued throughout the text: "This press I press down upon them" (1. 4); "who ever transgresses against this press" (1. 11), etc. In a word we have to do "a press which

is

pressed

with a species of sympathetic magic, the inverted bowls symbolizing and effecting the repression

The quadruple

and suppression of the

use of the bowls also explains the frequent recurrence

of identical inscriptions, client.

e.

represented

Nos. 21, 22, 23,

g.

The four charms

cornerstones

evil spirits."

thus

the

placed

security

at

all

made

equidistant

out for the same points,

formed a

of the house,

which as circle

of

magical influence about the dwelling." In the Babylonian magic

we

find a similar use of phylacteries buried

under the pavement of the house.

Botta,

Layard and George Smith

dis-

covered under the pavement of buildings small receptacles in which were placed magical figurettes, of composite

of the circular

lip

of the bowl

is

human and animal form."

also in line with the

magic

The

circle

appears to have been practised by sprinkling a circle of lime,

use

which

flour,

etc.

around a group of small images of the gods." " See the commentary to the text. " The binding at the four corners of the house appears I,

also in

Pognon, B, nos.

2, 3, 4, 24.,

" If my interpretation of the introduction of Nos. 9 and 14 be correct, we have also a reference to the formal depositing of the bowls. " Cf. the cylinder and prism texts deposited at the four corners of great buildings in ancient Mesopotamia. " Botta, Monument de Nineve, v, 168 f. Layard, Nineveh and its Remains, ii, ;

See Fossey, La magie assyrienne, 114 37; Smith, Assyrian Discoveries, 78. a like Jewish and Christian use, see Reitzenstein, Poimandres, 30.

" Zimmern, Beitrdge Semitic Magic,

p.

Ixiii,

z.

Kenntniss

charm with a circle made by Vienna Denkschrif ten. hist-phi\.

The

circle of the

d.

a

"circle"

ring presented

in

Classe, xxxvi.2, p.

magical seal possessed the same

For

and cf. Thompson, (Zimmern. "Gebilde"). Cf. the the Papyrus Anastasi, Wessely, 34, and further PSBA, xiii, 165.

bab. Religion. 169, no. 54,

translating usurtu

f.

efficacy.

J.

But there Babylonia.

MONTGOMERY

A.

43

proof that the praxis of bowl magic existed

is

In

ARAMAIC INCANTATION TEXTS.

passage

a

of

Thompson," we read a ban on an

Utukki

magical

the

loose in an upper chamber, with a bason (kakkultu) without opening

they cover

The

it."

The bowl

to the later bowls."

it

then primarily a domestic phylactery, to be classed with

is

the abundant forms of this species of magic,

An

e.

exorcism given by Wessely^" from the papyri

wording of our

may

form of magic

editor in his note has recognized the

comparing

indicated, without

by

demon) "which roameth

(a

evil spirit:

ancient

in

presented

series

texts

may

that evil spirits

:

the Jewish Mezuzoth.

g.

much

recalls

of the very

not injure the wearer of these

exorcisms, hide not "in the earth,""' nor under the bed nor under the door

nor under the gate nor under the beams nor under vessels nor under holes.

The

lurking of devils in the house

(e. g.

i

beams and on the

6), in the

:

thresholds (e.g. 6: 4), frequently appears in our texts, as also in the Talmud, Especially spirits

is

(e. g.

the threshold

named

guarded against the intrusions of

as

The means of entrance

37: 2).

a Babylonian text: by gate, door, bolt,

and

object of care, and the

hinges, etc.;" and door

The bedchamber is the special endorsement on No. 12, "of the room of the hall,"

refer to a bowl which

A

etc., lintels,

and threshold are exorcised."

bolt

may

was deposited

application

different

of

in that

apartment.

same magic

the

is

published by Pognon, which were found in a cemetery, inscribed

"for

cemetery"

the

(

xnup

n'an).

practice of laying the graveyard ghosts. cate

were made

inscriptions

out,

I'lireT

must leave

I

KD3

m"?!

it

I

some

" Devils and Evil Sfirits of Babylonia, "

evil

are extravagantly detailed in

ii,

open whether the phrase

Vfim

(the

last

word

is

am

found

many

This

bowls

of them being

the

is

worldwide

inclined to think that dupli-

the house and

for

in the

some

for the

124.

in

B. Mef. 29b

variously spelt),

is

(= a

Hull. 84b),

»D3

reference to our

could be translated "the cup of the sorcerers and not the cup of sorcery," i. e. of bowls used for malicious (cf. § 12) or for preventive magic. Tanhuma makes the second cup mean an ill-prepared brew which is ground for divorce; see Levy, Hwb., iv, 151a.

magical art

those

;

it

who break

" Denkschriften, "

Was

xlii,

2,

p.

66.

there a duplicate buried in the house?

" Jastrow, Reliyion Babyloniens is

u.

Assyriens,

i,

377,

where the

given.

" E.

g. Tallquist,

Maqlu,

p. 93,

1.

10;

Thompson,

Devils,

ii,

123.

full

translation

y

.

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

44 graveyard

house

in

this

;

would explain the reference

Pognon, nos.

i,

None

2, etc.

Wohlstein's bowl no. 2417

is

a detailed exorcism of ghosts.

But Nos. 13 and 28 pass from prophylactic are love charms such as we meet I

four corners of the

to the

of the Nippur bowls are so marked.

to aggressive

an early age only

in

magic; they

Greek world.

in the

leave their consideration to the commentary, and only note here that a

love

charm

is

as

much

a

magic, as a ban of evil

or dcfixio, to use the words of classical

KaTn(kafio(:

spirits.

note

It is interesting to

that

the

Greek

charms for defixing a rival in the circus or a lover were often buried in cemeteries, for the powers of evil

The bowl amulet

=

itself is called simply,

ij>v7mkt!/piov

instrument, see §

modern

SD3 or XD13, also occasionally nycp

For other terms applied

to

as

it

is

not sus-

a

magical

11.

tradition of this species of

to fairly

any case invoked."

in

applied secondarily to a phylactery that

^

pended or worn (/vop)."

The

were

times.

In his

bowl-magic has lasted down into Islam,

Monumcns

arabes, persons ct tares, Paris,

1828, Reinaud has given (ii, 337 ff.) a careful description of several Arabic magical bowls of brass and glass, contained at his day in private French

and

collections

at the Vatican.

They

birth

and maladies of nursing, enteric

They

are introduced "in the

(cf. the similar

with

provided

formula

in

quotations

legend and the power of

name of

our

(to quote one of the

are talismans

bowls) against snakes, scorpions and dogs, against diseases,

fever,'

sorcery and dysentery."

the merciful and compassionate

texts, e. g. 3

:

i

God

(cf.

§

11).

is

One

in

Nashki.

" E.

g.

is

reference indicates that

is

in

found in

cf.

below, § ii-

Mayer Sulzberger of bowl, with Koran quotations

In the possession of the Hon.

a small, finely engraved brass

The

text has been translated by Dr. B. B. Charles, Fellow of

the Cypriote charms published by Miss L. Macdonald,

and the Hadrumetum " See Blau, Das

" So

to holy

the only literary reference to bowls of this character I have

been able to discover. Philadelphia

God"

and note), and are elaborately

from the Koran and with references

they were inscribed at the propitious astrological moment,

This

pangs of child-

tablet, discussed in

altjiidische

No.

Zauberwesen,

PSBA,

87,

and "Amulet"

in

.?.

159,

Jewish Encyc.

Schwab L and Q charms against dog-bites, and a reference Pognon B see Glossary C, v. 3ipJ? ;

xiii,

28.

to scorpions

:

MONTGOMERY

J. A.

who

the University,

has

—ARAMAIC allowed

kindly

INCANTATION TEXTS.

me

45

present his rendering, as

to

follows

"This blessed bowl wards off virtues; and

it

is

poisons,

all

facial

in

are assembled tried

it

for the sting of the serpent and the scorpion, for fever,

for dysentery (?), for indigestion, for the colic,

and

mad

dog, for stomachache and

for headache and throbbing, for fever of the liver and spleen, for contortions,

for

lack

blood

of

(insufficient

blood

supply),

for

annulling magic, and for the eye and the sight, and for use in giving to

drink of water or of (two) lands,

oil,

when

the

harm

to

enemies and for poison in the conclave

imams of

the religion and the orthodox caliphs

or for

are thereon agreed for the advantage of the Muslims."

Probably many such phylacteries are to be found holds.

in oriental house-

Evidently the peculiar practice of the inversion of the bowl has

disappeared

;

the

vessel

itself

"blessed," an efficient phylactery.

survival of the magic

we

with

its

magical inscription has become

But the use of the bowl

are discussing.

is

doubtless a

§ 9-

The

exorcist

in general

is

The

Exorcists

anonymous

his

;

personaHty

in his

lost

is

professional possession of occult powers which range far above personal

By

limitations.

from

the age of our texts he had long been differentiated

the temple priest, or maintained connection with a cult only in out-of-the-

way

or

shrines

new theosophic

the

in

A

Hellenistic age.'

sprang up in

circles that

the

few points however may be noted.

Several of the Nippur texts" contain magical formulas worked in the

name

of Rabbi Joshua ben Perahia

(Syriac,

Rab Jesus bar

P.),

who

is

none other than one of the early Zugoth or Pairs who handed down the

from the Great

Tradition

Whether

this

authentic

may

magical

Synagogue

tradition

to

later

concerning

be dubious f but the case

is

the

ages

(see

illustrative of the

Joshua

be

tendency

in

magic to appeal to ancient great masters of sorcery, and to use as though their full powers

have become the stock these quacks

We

were possessed.

references in the magical papyri to

Aaron and '

the seal of

Nos.

8,

the

names

many

Solomon and the

The assumption charm

of

which the

in

wand of Moses and shield of

the plate

David and the mitre

For the Babylonian asipu and masmasu, see Zimmern, Beitrdge,

Semitic Magic, "

may compare

in trade of their successors.'

magician thus introduces himself: "With the of

their

such ancient masters, whose spells

well illustrated by a Jewish mortuary

is

No. 32).

to

venerable

91

;

Thompson,

21.

9,

17,

32, 2Z,

34-

For the Talmudic doctors and others who practised "legitimate" magic, see Blau, Das altjiidische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a "cousin" of Joshua and there is reference to his "house," i. e. school in 8: 11. Compare the inherited magical powers of Choni the Circle-maker, Taan., 19b, 23. '

*

See the

xxxvi,

2, p.

list

of

such

37; of. xHi,

2,

magical p.

authorities

in

Wessely, Vienna Denkschriften,

10 (I shall hereafter refer to these volumes simply as

xxxvi and xlii). Also Apuleius gives a similar list, including Moses, xc, loo, 1. 10 (ed. Helm), see Abt, "Die Apologie des Apuleius," 244, in Dieterich and Wiinsch, Religionsgeschichtliche Versuchc v. Vorarbeiten, iv, 2.

(46)

J. A.

MONTGOMERY

of the chief priest"

has

perform

(I

Hermes

vested with garments of

who

created heaven and earth."

Prangin

exercised

is

if it is

mestael in

—some

my

the Logos, and

charm

Palestinian

this

sorcerer of the hazy past,

in iron

strength

and

fire,

in

him

is

not a figment of

if

to be explained in the

same

not a misunderstanding of a Gnostic term, and so too

Bar-

13, literally the 'son

1.

and

;°

47

In 7: 12 the authority of Prangin bar

'The great Abbahu'

the imagination.

way,

spell)

this

our text No. 2: "I Pabak come, clad

parallel in

its

ARAMAIC INCANTATION TEXTS.

in

9

is

In some cases,

of the oracle-giver.'

the latter two and instances in No. 19,

have to do with men or

1.

it

decide whether

difficult to

is

was not drawn between

divinities; the line

sorcerer and the deity, as in the Hermetic identification of

Hermes' and

in the lively incident in

Acts

e.

g.

we the

Moses with

where the people of Lystra

14,

deify Barnabas and Paul.

In one case, the pagan text No. 36, the exorcist presents his commission

from the

deities

:

"The

Shamash has

lord

moon) has

sent me, Bel has

Nirig has

given

me

e.

g.

This

the

of

survival i,

1.

52

flf

said to

me

known old "Anu and Antu

well :'

am

ordered,

I

sorcerers

Marduk

the lord of incantation has

I

my

is

the Maklii series,

have commissioned me, Against the might of

against thee, Sina (the

commanded me, Nannai has

power."

Babylonian formulas,

me

sent

go, I

am

sent,

I

speak.

sent me." I

am

inclined to think that

become the

some of the

were written by lay people.

illiterate ones,

essential element (see § 11),

and

like

might be copied by anyone, or even invented in

sorcery

instance,

halves

of

goes

always

No. 2 the

is

a

a mutual

text,

exercise

subconsciousness

charm

in

each

his

especially

texts,

The "word

the

more

power" had

a physician's prescription

— for of

of

along with the belief

its

hocus-pocus.

which two men,

For

in the

respective

powers for the other.

Are they

' Montgomery, JAOS, iQii, 272. For the identification with Moses cf. the Hermetic phrase, tyu clfu Muva^c Wessely, xxxvi, 129, 1. log ff. also see Dieterich, Abraxas, 68, and Reitzenstein, Poimandres, 279. For the Egyptian use, cf. the Harris papyrus, "I am Amon," Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. Or the sorcerer may identify himself with some mighty demon; e. g. GiN., 69a, "I ara Papi Shila son of Sumka," cf. Blau, op. cit. 83. Also cf. 27: 9 with 2: 6. ;

'

i,

Dieterich,

/.

c.

Cf. the commission of the Old Testament prophets, and the adoption of soothsaying formulas; cf. Num. 24: 4 and Is. 50: 4. '

Talkjuist,

p.

37.

e.

g. Jer.

UNIVERSITY MUSEUM.

48

BABYLONIAN SECTION.

who

professional magicians or not rather laymen

stronger

defence

shoulder? in

The

No. 27 the

form of No.

against

But

2.

one

evil

felt

they could

in general there is a

magic

in

place

make a

by standing shoulder to e.

g.

Pognon 24;

No. 7 appear as making the charm, and use the

and suppliant appear

In

of

texts are often indited in the first person, clients of

between personalities priest

powers

the

;

down

compare the Babylonian

to fuse in

Wohlstein

breaking

calls

of the distinction in

rituals,

which

one another.

attention

to

what appears

to be

an

The may be

attestation of the incantation, inserted into the middle of the text."

obscure passage translated: "It

we

recognize

magical texts,

•

ZA,

ix,

is:

is

it

here."

e. g.

36.

inis

tW"

correct for

the

it

N'3n

ps

'b

xim so'p. for me (or 'p

a'na

has been written

It

=

KJJ'Op?),

Cf. the attestations of the scribe in the Babylonian

Maklu

series.

The

§ lo.

Most of

Clients

the inscriptions are of domestic character, being

made out

for a married couple, their children, their house, and their property, cattle, etc.

Frequently

it is

special

And

who many

the wife and mother

without reference to the husband.

In

procures the charm, with or of the inscriptions there

domestic sexual

against the evils that disturb the

intention

so No. 36 gives an exorcism for the bridal-chamber. No. 24

slay the

( X23t;'''D

There

iT'a).

unborn babes

(e. g.

The bed-chamber

woman.

for the safe delivery of a pregnant specified

Nos. 36, 37), the charm

is

often It

mysteries and maladies of the sexual the

categories

life.

charm often

is

The

life.

demons are

of

Lilis

made out

for

would seem that

where women are concerned, the greater part of magic has

in

a

frequent reference to the demons that

is

the children that shall be, as well as for those that are.

predominate

is

is

to

and

do with the

Liliths

which

personifications of sexual

abnormalities.

At times the

idea of the family

include a large household

;

No. 29

is

is

extended to a wider scope, so as to

a good example

;

from the long

male names enumerated, some of them of foreigners,

woman who

it

of

list

appears that the

On

procured the charm was landlady of a lodging house.

the other hand sometimes a single individual feels that a whole bowl

necessary for his client of

As

own

maladies; so in the case of the invalid

who

is

is

the

Schwab's bowl F. the individuals

names, which

is

must be exactly

specified

we have

a rich

list

of

enlarged by the required naming of the mother, more rarely

the father of the

client.'

In the Rabbinic texts

we

find the

Aramaic names

' Shabb. 66b: KO'KT Koca <3"3l3f)3: "all repetitive incantations are in name of the mother." The "sacred" name of a person includes that of his mother with the Mandaeans (Brandt. Mand. Religion, 116). The same rule appears in the Greek magic; see Wiinsch Antike Fluchtafeln (Lietzmann's Kleine Texte, no. 20), p. 9 for

examples and literary references.

The

practice

(49)

is

now

attributed

to

the original

UNIVERSITY MUSEUM.

50

Talmud,

familiar in the

etc.,

BABYLONIAN SECTION.

Persian names, probably more frequent than

the former, and but few typical Jewish names.

names are by a

texts the

Pognon's.

latter

Some

by

xnayo, 'His-hope-in-Jesus' in a text of

lE'V^

of the names of obscure etymology

large proportion of

somewhat

may

be of Indian

name Hinduitha. Persian names even in the Rabbinic texts

might lead us to think that the is

texts contain one

paralleled in a text of Lidzbarski's by TVn«»'D,

is

origin; cf. the frequent

The

My

xanDDS, Astrobas, and a Christian name, STno n3,

evidently Greek name,

Martyrofilia; the former

Timotheos, the

In the Syriac and Mandaic

large majority Persian.'

fallacious as the

clients

The argument

were non- Jewish.

Jews by no means

stickled for their native

names, in fact seem to have adopted foreign names with great so in one family of nine souls the a Jewish

name (No.

the magic of our bowls

is

shall

have reason to conclude (§ 15),

so eclectic that even a "Jewish"-Aramaic text

does not imply a Jewish exorcist, nor Jewish of

a

clientele

affinities

partly

Jewish,

partly

its

We

have to think

non- Jewish, to which the religious

is

also extended

beyond the actual house

inmates so as to include the whole property of the

are house and mansion

general

clients.

of the magic were indifferent.

But the power of the charms and

And

names are Persian, and only one son bears

But as we

12).

avidity.'

(srjp).

his

client.

Not only

but also the cattle and possessions in

In like manner Greek phylacteries provide a general

property insurance,

N. or M. or

detailed,

e.

g.

that the

demons

"shall not injure or

house or his vineyards or lands or

approach

cattle."*

matriarchal condition of society rather than to the elder principle, pater incertus, mater certa. Naming of the father probably occurs where the mother is unknown; for instances see to 10:

B

'

See Glossary

*

See Zunz. "Die

;

i.

also

Pognon, B,

Namen

d.

p. 97.

Juden," in his Gesammelte Abhandlungen,

ii.

charms are frequent in the Graeco-Italian exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. Vorarbeiten, iii, no. 3. For amulets worn by cattle, see Blau, Das altjiidische Zauberwesen, 86. '

Reitzenstein, Poimandres, 294; such

have discussed in

I

The

II.

§

8 the particular praxis of our magic

§

simple it

is

magic and even

characteristic of

there are

field

—the

There remain for consideration many

sion of the inscribed bowl.

for elaborateness

Incantations.

many phenomena which

in

inverdetails,

our comparatively

are suggestive links binding

with more complicated magical science.

Magic

consists of

two elements

:

the physical operation or praxis, and

the incantation, or to use the Egyptian term, "the

They

word of power.'"

are distinguished in the Babylonian as the epesu "work" (also kikittu"), and the siptu, words which appear rubrically in the magical texts.

terms

the

for

Uyo^'

(ifpof)

the

So

are

practice

in Latin

facere

irpayua, is

the

for

vpa^ig, xP"'^'-;

word

for

the

In the Greek incantation

the

and

operation,

it

has had an interesting history through factura, fattura, feitigo (Portuguese), into fetich.

The same

and similar terms are found

distinction

Hebrew

root nay, "work, serve"" (late the practice.'

gods

in

It is the

'

Hence

Budge, Egyptian Magic, 26

"

HB'j?

our magic.

14: i), nc^D}

(cf.

is

The

used of

root also for the service, the worship of the

West-Semitic, and this fact illustrates the parity, often equivalence

of religion and magic.

'

common

in

first

two words

N13J?

{'abada),

Niaiy

f.

E. g. in the Labartu texts,

For the

the technical terms

Myhrman, ZA,

xvi,

141.

see indexes in Wessely's

two volumes

in the

Denk-

Dieterich Abraxas, pp. 136, 160. All three words occur close the Kno^ts-K together in Dieterich's text p. 204 f. For rsXcrii (Dieterich, p. 136)

schriften; for

;rpf'°

,

=

of our texts, see § '

Cf.

Latin,

12.

colo,

cultus.

This Hebrew-Aramaic root is more religious than N. b. Arabic umra, used of the cult at Mecca,

with its idea of service. Wellhausen, Skizeen, iii, 165. epesu,

*

imaj?

etc.,

A ,

magical connotation of this root may exist in Is. 28: 2: nn33 imaj? l^yh is contrasted to the magic arts of the necromancers.

where the divine operation

(51)

UNIVERSITY MUSEUM.

52

N13V» (ma'badd), occurring frequently

{'iibbdda), XIUJ?, in

BABYLONIAN SECTION. and

in the bowls,

such expressions as snnj; SJTaj? (9: 2), and inin T2yl snuj?.'

The spoken Word

represented by

Knnp, once Knpn hp

technically by K-'/.^m^

is

r\2

)

words came

we

exorcisms),' though as

The

incantation as written

very large number of terms

is

also

etc.,

i-W/rimQ

(also

Christian liturgy (in

shall

see,

most of these

magic and were avoided by xnn'na and by the

called a

is

unique word dastabtraj and also a xn, "mystery," 3:

A

"words,"

,

the Greek the

in

to be regarded as part of black

our exorcists.

=

16: 10,

used both in magic arts and also

baptism, eucharist,

p^'O

nrhli,

i."

used to express different practices

and nuances of magic, but most of them only

of dreaded black

in the lists

magic (see § 12), and hence they are avoided by our exorcists.' The none of the technical names, e. g. from the roots

exorcist gives himself eiC3, is

eiETS

;

he speaks of his Nnuv. but snajfO

a

Ni'mn

ing verb the root

flK'N

own

his

Greek

;

a

more frequent equivalent

is

Latin

dcfigerc;

charm

the

is

'

ZA,

Once he uses terminology for

N1D''N,

NilD'K

13:

Also the

.

"iD^ IDD, nvo, 13E, nan.

18,

is

Old Testa-

probably from a

In the Babylonian the "binding" power

like import."

as prominent as in the western magic; I cite such passages as

For insyo and the Syriac use

Frankel, °

is

Afel.

in this sense in the

ment," where also the obscure ninoa, Ece.

of magic

an

"IIV, it2p,

used of magical practices

Babylonian root of

,

his favorite

derived from IDS, "bind," exactly equivalent to the

roots are used less frequently:

last root is

His adjuration

avoided.

yaf

is

But

ND-T NSC'sa NJS'B'N ,2:3.

practice

KaTaddv^

synonymous

The

:

is

Babylonian mam'itu, "ban," and he employs the correspond-

NJi'DiD, the

ix, 308.

A

see Noldeke, Z.

frequent attributive

f.

d. Keils.-forsch.,

iii,

296,

and

si'pn.

is

After summing up the various terms used for exorcism Heitmiiller concludes,

"Im Namen Jesu," p. 212: "Der Ausdruck nar' e^ox'/v ist irriKa/daiiai Our word snnp is the liturgical equivalent in the Syriac for epiklesis. in his

'

See 32:

'

The

4,

and Kent's discussion

original use of this

in

word (=

JAOS, IQH, Ttlcrii )

tu

bvofia.

359-

appears in

its

designation of black

arts; see § 12. " Cf. the modern fine distinctions between magic, sorcery, witchcraft, etc. ^ See Davies, Magic Divination and Demonology, 55, as against W. R. Smith's

view

in Journ. of Philology, xiv, 123.

" Friedr.

Delitzsch, in

Baer and Delitzsch'

text, p.

xiii.

J.

MONTGOMERY

A.

the Maklu-series

iv,

1.

INCANTATION TEXTS.

which

66, in

vii,

9;

—ARAMAIC

53

expressed by several

this idea is

synonymous verbs.

The

in, "prohibit," Din, "be

roots boa, Pa., "annul,"

"lay under ban,"" frequently appear.

frequent

is

demons with the magic word or device

with the sense of

sealing

the

engraved on a seal

—often

with explicit mention of Solomon's Seal

Solomon (Hyv.), or the

the reference to the 70 seals of

of Enoch, 19:

of the angels of the

17, the seals

saliis

The

of their clients."

an Nan K^DK, "great healer," 17: 12

house

Our

defi.viones.

The

great magician Joshua

=

34:

hence

seal of the

b.

is

for the

Perahia

is

In this prophylactic nature

2.

favorably from the western

of the magic, our texts differ

;

Most High (Hyv.)."

magicians will work only white magic, and their whole effort NniDK,"

noc

in taboo,"

Also Dnn, Peal and Pael,

monotonous

incantations largely consist in the

and

KaT&Seafioi

repetitions

of these equivalent roots.

As

From Pognon's

to that presented in § 8."

was a new one (B.

we have

our magic

to the praxis of

no. 24)

little

texts

and that the sorcerer

information additional

we

learn that the bowl

upon an uncleft

sat

rock,

a survival of primitive religion."

The rude

figures

and designs which can hardly be said

bowls are part of the praxis. realistic

in this

" the

age when

to

the earlier

Stiibe

adorn the

and more

gods and demons were represented by simulacra and

Most of

wise were manipulated so as to do the sorcerer's will."

explains the equivalent

'llE'C

his

in

text

as

denominative from

the

"lElB'

horn of excommunication.

" For sealing muller, op. '*

is

They come down from

The charm

used

as equivalent to placing the magical

name on

the object, see Heit-

249, etc.

cit, 143,

itself

called an

is

in the papyri, e. g.

Wessely,

—Cf. the New

«niD».

xlii, 31,

1.

Testament

aiiCeiv.

aorripia

341.

" This includes their defence, HfilBO and supernatural arming «ruit (cf. "the panoply of God," Eph. 6: 13), and involves the breaking of counter charms and ,

wiles of the devils:

In the

Talmud

" In No. 12 mentary.

And

ipj.*,

Kitr, ICK, 113, Sea,

itTD, etc.: 3SVH. "lay a spirit"; tras, etc. "IDH;

Blau, op.

cit.,

157.

forming a figure of an angel see the comprobably at end of No. 13 occurs an aphrodisiac recipe. is

a bit of rubric for

" Cf. the unhewn

altar,

Elworthy, The Evil Bye, 220

Ex. 20:

25,

;

and for the primitive aversion to

iron, see

ff.

" Budge describes how as far back

came

"itsB,

'iVC is the technical opposite to

as the third millennium in

to be used in place of material objects in the

magic of the dead

Egypt pictures (op.

cit.,

107).

—

UNIVERSITY MUSEUM.

54:

demons, generally as bound and hobbled

figures represent the

TDX

etc.,

,

words of the incantation."

to use the

so represented,

e.

BABYLONIAN SECTION.

No.

g.

8,

—

Especially the

TJ"),

e.

i.

liliths

are

but also there are masculine figures like the

Some

military-looking demon, in Persian style, of No. 3.

of the gruesome

demons

caterpillar-like designs are intended to "raise the hair" as did the

of elder Babylonia."" In one specimen. No. 15, the figure its tail

mouth.

in its

medium.

Hellenistic

This

is

Such a

is

the design of the serpent with

surely of Egyptian origin, doubtless through a figure

is

described in the

"Book of Apep." of

Ptolemaic compilation," and prescriptions for drawing this magical figure are found in the Greek is

papyri."''

a circle with a cross in

common— so

or the circle

is

bowls

in the Syriac

divided into segments with a

These signs probably represent the magical

cross in each. also occur

it;

Very

There

seal.

rough rectangular figures divided into compartments, represent-

ing the walls of protection which magic casts about the chent."

Wessely

gives a facsimile of such a magical design:" a square within a square, the

former being divided into three compartments a double-walled and

many-chambered

;

I

suppose after the plan of

castle, indicating the protective char-

acter of the charm.

In one case, no. 8835, a cross-shaped figure

may

represent a dagger,

and so indicate one of the magical forms of defixio or fastening down of the evil

"

spirits.""

performed on the figure of the Labartu, Myhrman, o/i. cit., found in the Seleucidan debris of Tell Sandahannah, in Bliss and Macalister, Excavations in Palestine, 154. For Egyptian usage, e. g. Budge, op. cit., 83. Cf. the operation

For

150.

^°

Palestine, see the figurettes

See the description

Devils, tablet

16,

" Budge,

ot>.

and cit.,

ii,

p.

in

Myhrman,

p.

148: also the seven evil Utukki,

Thompson,

149.

79, 83.

39 f., 69. The like design appears in a bowl depicted by Hilprecht, Explorations, opposite p. 447. Within the circle so formed are a number of magical figures, the most elaborate that appear in the bowls. The specimen is °'

Wessely,

presumably ""

"

For Ibid.

at

xlii,

Constantinople.

similar sympathetic magic in old Babylonia, see Jastrow, op.

i,

303.

" Pauly-Wissowa, Real-Encyc, "Defixio," col. 2373 Thompson, Sem. Magic, For modern instances of this kind of sorcery, see Elworthy, The Evil Eye, 53. ;

17.

cit.,

64.

;

J. A.

—ARAMAIC

MONTGOMERY

INCANTATION TEXTS.

55

In No. 4 it is evidently the sorcerer who is depicted, waving in his hand a magic bough. This is the use we find in Babylonian magic, in

which a branch of the datepalm or tamarisk was held aloft

to repel the

demons."

One

magic appears

detail of universal

of

all

months, this year out of

misunderstood) form of is

all

years"

formula

this

given: "If you come on the

first

;

our bowls: the

in the praxis of

So 6

assumption of a suitable season for the exorcism.

i.

In Wohlstein 2422 a day

of Nisan, go away,"

an auspicious day for expelling demons;"

this

were times of supernatural determinations of human

calendar Nisan

i

was

man was

same

Tishri has the

especially

fate,

in

effective;

the day of Destinies, the Jewish

season

Surpu

30th, of the

month."

We

text,

have

papyri are preserved giving

and equinoxes responsive

the

Babylonian

New

more modern

in

Year's day in

In

superstition."

among them

fuller all

seasons

appears

the 7th, isth, 19th, 20th, 25th,

the days in the year according to their

Egyptian magic.

Hellenistic

the

in

Among

the

eviavroiif ff ivcavriiv, fijjva^ ff iir/vov,

" Thompson, Devils,

The same

use

Persian religion;

" Wohlstein,

tiiikpa^

«f

those

continuators

of

note the

I

apac ef iipuv,

rjfiepCiv,

ipKi^u

following: roif

Trdvraf

Compare the and instances pp. 23, ill, 197. bunch of datepalm, pomegranate or tamarisk, in the

Branische Alterthiimer,

Spiegel,

to

papyri,

numerous passages

xlix,

p.

religious use of the barefma, a

draws attention

old

listed,

information of this notion from Egypt

character as propitious or unpropitious for magical rites."

of

was

when

Babylonia certain days were propitious for exorcism, and they are as personified, in a

i

to the

and compare the magic time of midsummer

character,

night and the Christmas

Nisan

etc.

was probably due

belief that the great turning points of the year, the solstices

action on the part of

day out

"this

:

the mutilated (and probably

cf.

in 17:

5

:

iii,

571.

Thompson

1884,

205 S.

in

his

note

our design.

p.

399,

with references.

" See Carl Schmidt, Aberglaube des

Mittelalters,

(on Die Tage-

wdhlerei).

" Zimmern,

tablet

Lucian, Philopseudes, ••

Budge,

op.

cit.,

viii,

24

ff.

Cf. the exorcism of a

demon

at

full

moon,

in

16.

224

of times and seasons.

ff.

The

;

Gods of earliest

the Egyptians,

ii,

c.

xix, for lists of the deities

appearance of this system

the angelic calendar system in Enoch, 82.

among

the Jews

is

UNIVERSITY MUSEUM.

56

"

daifiova^

This

IS

BABYLONIAN SECTION.

exactly the equivalent of the passage cited above,

and there can be no reasonable doubt that we have here the

'JTj; pnbia^D,

reminiscence of the Hellenistic formula. at//iepov

>//iepa,

fv

rii

apn

At

ijpif."

So again

Icast the later

in

These references

io ry

:

connected

is

God who has

the

an appropriate magical time are

to

our texts however quite conventional;

the papyri

magical calendar

with astrology; one Greek exorcism adjures "by the

power of the hour."" in

6:5: NOV

we may judge

that no horoscopes

were cast by our sorcerers.

But the praxis

a minor part of the bowl-magic.

is

from the Babylonian

is

I shall

almost the

The reasons

touch upon in §

phrases, words,

differs

for this shifting of the center of

In the bowls the incantation, the

15.

It consisted in the utterance or

all in all.

it

which the praxis was primary, the texts being

in

illuminative of the action.

gravity

In this

which possessed

syllables,

a magic

in themselves

powers and the demons."

to bind equally the favorable

has gone so far that magic appears to have divorced

spell,

writing of certain

power

This use of

itself

from

spells

religion;

the inversion of the bowl and the monotonously repeated declaration that the

demons are "bound,

etc., e. g.

to,

Nos.

sealed, countersealed, exorcised, hobbled, silenced,"

2, 4, is in itself sufficient,

without invocation

of,

or reference

the divine powers.

Generally deities

however appears the formal adjuration of Deity or of

and other favorable

their assistance."

genii,

may

This

the invocation of their

name

be specifically the Jewish deity,

e.

g.

securing

No.

14,

" Wessely, xxxvi, 53, 1. 341 ff. My colleague Professor Heffern sagaciously notes the illumination thus cast upon the difficult reference in Rev. 9: 15 to the angels appointed for an hour, day, month, year

phraseology.

Note

also

phrase,

the

day," in the Paris Magical Papyrus,

Ancient East,

1.

;

the verse

is

reminiscent of magical

good hour and a good and auspicious 3000 (given by Deissmann, Light from the

"in

a

251, 255).

" Wessely, xxxvi,

92,

1.

1932

=

flf.

xlii,

42,

1.

665

flf.

N. B. the like stress laid

upon "this day" in the Babylonian exorcisms, e. g. ^wr/iM-series, iv, 1. 65. " Wiinsch, Antike Fluchtafeln, no. 3, 1. 20. " The conscious manipulation of words, phrases, pronunciations to extract magical sense, appears in 9

" Even as

:

5

=

315.

—The

:

their

6.

images of the gods were used e. g. Fossey, La magical value of the use of the name in religious rites

in earlier times the

magie assyrienne,

32

;

—ARAMAIC

MONTGOMERY

A.

J.

name Yhwh";

"in thy

or

it

may

;

the

same form

57

be quite indefinite as in the

introductory formula, "In thy name, love"

INCANTATION TEXTS.

O

recurrent

Lord of heahngs, great Healer of

also appears in the

pagan text No.

I

19.

discuss

under No. 3 the origin of the phrase.

There

is

nothing

new

in

of

while

polytheism,

even

many

the adjuration of

Name;"

along with the appeal to some one

with

the former

polytheistic

1.

17.

Noticeable

is

the arrant nominalism into which magic

we have

its

may be a Great Abbahu" may be

So Abraxas

perversion, 14:

is

had

losing the religious

fallen,

—though probably here

invoked

2.

In 7:

9,

Many

names which are invoked may be kabbahstic (gematriac,

ligible

Of

words

—

just

=

365 becomes D'3";2K (and other forms)

We

have the

years by a series of discussions from scholars working name: K. Nyrop, Navnets magt ("the power of the name"), F. v. Andrian in Correnoted and analyzed by Giesebrecht (see below)

has been established various

1887,

names of

into unintel-

without reminiscence of the numerical value of the letters."

in

of the odd

etc.)

They may soon have worn down

as A,^pafaf

this "the

as noted in § 9, "the

a magically deified sorcerer.'"

angels or gods (see § 13).

be

but this illustrates

;

a very ancient divine name, inherited from Egypt."

holy Agrabis"

may

there

reference to "the

the easy passage from the invocation

of celestial beings into that of mere names or words

phase of divine personality.

the Jewish phase

adjurations

recognition of "God," as in the pagan text No. 19 with

one true God,"

angels" or deities

is

fields.

in late

I

;

Anthropologie. Bthnologie u. Urgeschichte, xxvii (1896), 109-127; F. Giesebrecht, Die alttestamentUche Schdtzung des Gottesnamens u. ihre retigionsgescliichtliche Grundlage, Konigsberg, 1901 W. HeitmuUer, Cf. also, on the use of the 'In Namen Jesu,' Gottingen, 1903 (especially Part II).

spondenzhlatt

d.

deutsch.

Gesellschaft

f.

;

name, Jacob, "Im Namen Gottes," Vierteljahrsschrift f. Bibelkunde, i Boehmer, Das biblische I seq. (which I have not seen in full) J. (on the philological origins of the baptism formula) Giessen, 1898. by W. Brandt, '"Ovo/ia en de doopsformule in het nieuwe testament,"

(1903), Heft

Namen,' and an essay 'Im

;

;

Theol.

Tijd-

schrift, 1891.

" For the adjuration of angels " See

§

Judaism, see Heitmiiller, op.

cit.,

176

to

Budge, Egyptian Magic,

Wiedemann, Magie

180, originally the

name

of a form of

Zauherei (D. Alte Orient, the Egyptians from of old worshipped as god "the Magical Formula."

the sungod; according to

" Cf. the Acts 19: *"

13.

fl.

13.

" According 23,

in

u.

vii,

4), p.

early and frequent use of the name Jesus in the papyri magic; and For Jesus as a sorcerer in the Talmud, see Blau. op. cit. 29.

See Pognon, Inscr. mand.,

107.

In 34: 19 he

is

"mighty lord."

cf.

UNIVERSITY MUSBUM.

58

same

BABYLONIAN SECTION.

names

unintelligent invocation of

the magical papyri,

in

e.

g.

the

exorcism "in the name of Abraham, Isaac, Jacob, Jesus Chrestos, Holy This

Spirit.""

charm from Hadrumetum

erotic

we can

not Jewish magic, any more than

is

barbarous

spellings

specimens

of

for

is

Jewish in

with

its

A/3paav,

patriarchs:

magic

eclectic

with Christian."

the

present form with lapaa//."

laxov,

its

These are

pagan and Jewish elements, overlaid

It is in this eclectic

character of our texts, as in

company from

called Jewish magic, that they part

say that the

all

so-

the old Babylonian magic

and relate themselves to occidental conjuration.

The

invocation of angelic names in Jewish magic

in part the parallel to the

pagan invocation of many

may

be regarded as

deities,

and

in part

as invocation of the infinite (personified) phases and energies of the one

Both Jewish and pagan magic agreed

God."

many names of

of as

name exhaust

the deity or

demon

in requiring the

the potentiality of the spiritual being conjured.

gation of divine epithets in the Old Testament,

names

Allah,

if

are

Egyptian"

possible; the fifty

similar

cases.

this practice

many names

the

The

no one aggre-

as also in the Christian

back to the root-idea of the efficiency of a knowledge of

liturgy, goes

the

accumulation

as possible, for fear lest

of

was

In

the

Babylonian

the

magic" and also

in the

For Hellenic magic may be

established.

Hekate,

all

names of Marduk, the hundred names of

^<5y"'

haTiKtoi"

In

this

cited

accumulation

" Wessely, xxxvi. 75. 1. 1227. Cf. the list of invocations in a "Christian" amulet: Adonai, Thodonael (= Toth -f- Adonael), Sabaoth, Emanuel, the holy angels, etc. (Reitzenstein, Poimandres, 293). *"

For the

text

and literature see to No.

"

etc. {c.

28.

I suppose the formula read originally "in the name of the God of Abraham," See Heitmiiller, op. cit., p. 180 for the invocation of the patriarchs, etc. Origen Cels, iv, 35) appears to admit its efficacy. :

" Cf. the Gaonic maxim that there are many things in which the angels are independent of God. Blau, op. cit., 92 with which contrast the notion of the ephemeral existence of the angels who proceed from the Dinur of God; Weber, Jiid. Theologie, 166. Eisenmenger, Entdecktes Judenthum, ii, 371 all but Michael and For the Gabriel according to a dictum of Bereshith R. (Lueken, Michael, 39). equivalent efficiency of divine and angelic names see the magical text, The Sword of Moses, published by Gaster, 1896. ;

—

" Jastrow, Religion Babyloniens " Budge,

op.

cit.,

171.

" Wiinsch. Ant. Fluchtafeln,

6.

u.

Assyriens,

i,

291.

—

MONTGOMERY

J. A.

—ARAMAIC

INCANTATION TEXTS.

59

of divine names there lurks the uncertainty whether they are names of

one being,

appears

fusion

many

or, as so

(Myhrman's

the

in

parallel

texts given

Deity

many names this much more than

is

due

is

not in our

to the fact that the reference to the

However

a passing compliment.

receives an extravagant accumulation of designations

and the "Hekatian names" are showered upon

;

the

names

who

is

it

the Lilith

she

is

akin to Hekate

her.

For the demoniac

refer to § 12.

I

The use

of so-called kabbalistic names

as potent charms,

may

—

letters,"

The

explanation.

practice

in the sorcery of ancient

magic," and hence

it

The

next claim our attention.

and the origin or etymology of

many,

are

in the first

accumulated magical

in the case of

of the demons must be exactly known, and especially

names

where the second

ii,

"barbarous names" of Greek magic, the Deity ;

not

is

This con-

beings.

names of the Jewish God

But except

into a polytheistic trinity. syllables, the

under No.

texts

turns the three

text)

names of as many

potencies,

is

roots of this usage

cases mostly defy

rare in Babylonian magic," but

Egypt" and

was

specific

in its lineal

reflected

to the

is

the mystery which

wizards that squeak and gibber"

(Is.

is

is

common

descendant the Hellenistic

Jewish sorcery, the Talmud

abundantly illustrating the use of these barbarica onomata."' source of this usage

phrases

syllables,

One

thrown about magic

primitive

rites

;

"the

8: 19) are universal; the Babylonian

priest generally whispered his formulas (cf. the title

masmasu)

;

the solemn

parts of Christian rites have likewise tended to inaudible pronounciation.

There

exists a tendency

toward intentional obscuration of the formulae,

which by psychological necessity would tend But magic in general

is in its

purpose a

something

intelligible

" see

A

case in

77,

and we must suppose that

was once expressed by the now

" For the mysticism connected with Rhein. Mus., hi,

to even greater corruption.

scientific exercise,

unintelligi-

letters see Dieterich's interesting discussion,

"ABC— Denkmaler."

Myhrman, ZA,

xvi, 188

(cf.

Jastrow,

i,

339), for the text of which

15: 4.

* Budge,

op.

cit., c.

S, e. g. p. 172-

" See Heitmiiller, op. cit. 197 K.; Abt, Apuleius, 152. For the Ephesia grammata, (the papers of Welcker in his Kleine see Kuhnert, in Pauly-Wissowa, s. v. Schriften, iii, and of Wessely in Program of the Franz Joseph Gymn., Vienna, 1886, I

have not seen). " Blau, op. cit., 61

f.

;

Griinbaum,

ZDMG,

xxxi, 269

f.

UNIVERSITY MUSEUM.

60

Much

ble term.

BABYLONIAN SECTION.

of the later nonsense

was the

tongue in which the charms had their

lost

survival of phrases of the

rise."

Such a part may have

been played by Sumerian phrases in later Babylonia, and the great western sorcerer Apuleius recognizes the origins of his magical lingo as magica

nomina Aegyptio vel Babyloniaco said to

and the Hellenistic sorcerer

ritu,"

is

alyvTTTia!;eiv.

Some

of the phrases are

such as cnn, "quick" (off with

intelligible,

still

you), with abundant parallels in the Babylonian and the Greek magic (the repeated raxr),'' also brief imperatives, as

to be observed that raucous sounds,

are very frequent; in

sorcery terms,

Many

E'n?

this

word:

the repeated

vowels as

Then

X,

and

from

unintelligible.

=

flV,

in'',

(sh)

is

Greek magic.

Hebrew

nynx,

So we

Or

etc.

In

irrnx'',

31

:

6,

is

rung

used

like

are

extravagantly repeated six

we have

g.

I'SVO

(Stiibe,

1.

66)

=

forms themselves became corrupted

MS, PS PS,

14: 2, are

nin%

find the changes

abbreviations

it

name

a play on the three

there enters in the use of the principle of Athbash, in e.

It is

often inserted between

the hissing implied by the ancient

DTI^K bn 'JIX;™ in 20: 2

in

forms,

etc.,

YP (kas) and especially sibilants

lent itself to this treatment."

~\

yyt,

tJTlJ ?

8 eight times.

unintelligible

MS

K"

:

times, in 31

various

g.

Pognon's texts

nt,

such syllables or letters are surrogates for the divine

which especially

on

e.

May we compare

words."

or

But the great majority of the forms are

away."

"fly

nr,

J?T,

nin''

.

its

Such prima facie

in course of time

from the former theme.

all

;

perhaps

Probably too the

" See Deissmann's remarks on the distinction between hocus-pocus and survivals of Egyptian and Babylonian magic in the vocabulary of the papyri Bibelstudien, i ff. ;

" Abt, Apuleius, " See to 14: 4. " In our

152.

texts cf. i: 13, 3:

s,

14:

2,

25:

s,

29:

10.

" For extensive magical formulas based on the Name, see Nos. give a list of these terms at the end of Glossary A.

3,

6,

31, 35.

I

" Cf. the introduction to Schwab's Dicl3, 36: 4, q. v. The reminiscence of the ancient pronunciation survived in the lower classes and certain sects, e. g. among the Samaritans, and in magic, cf. the forms Ia/3c, etc ;

:

ARAMAIC INCANTATION TEXTS.

may

(mathematical) gematria

principle of in

MONTGOMERY

A.

J.

found

but also

Judaism,**

be supposed/' of old standing

theosophy

in the

61

and current use of the

Greeks."

The passage

name out

of names, interpretation out of interpretation," doubtless refers

in 9:

in

35:

Assonance of succeeding words

Both assonance and rhyme are found

S.""

bctttr

one example found,

e.

magic;

e. g.

in the western

g.

alam hotiim;" and op^h)

jiaviiu

xoSripe

votipe

avpe avpoe KavKtBTtj

Svar/pt

Rhyme

is is

passage there

this as noticed to the

the Assyrian magic.

adam alam

"letter out of letters,

occurs a rhyming "nonsense" couplet used with

f.,

For

magical intention.

which speaks of

f.

hidden meanings and values out of words.

to the abstraction of such

In one case, 15: 4

5

SudcKaKtar^."*

appears in the lines TovTo

ypd(pe

Mi;fa)^X

:

QvptyA,

£tg^^

OvpiijX,

raPpii/Ti,,

Miaay}^, 'Ippaijl^ 'larpaf/?..^

do not

I

much proof

find

of intentional

misspelling;

apparent cases are cleared up on inspection of the text. deal of care letters or

exercised in this regard (n.

is

b.

most

In fact

of

the

a good

a case in 4: 4), and erroneous

words are often erased or repeated correctly;

in

form most of

the texts compare favorably with the magical papyri.

" Schwab, *"

I

Found by

;

a case in

No.

" Deissmann, Light from " The Talmudic shabriri peeling off of the

word

" See Wessely, **

Wessely,

42.

=

ancient tradition in Eliezer

xlii,

briri

ri

riri

finally destroys the

xlii,

45,

13, 1.

cf.

Gen. 15: 2 and 14:

is

=

1.

different

cit.,

14.

23.

in character; the gradual

demon.

from Marcellus,

747,

318;

the Ancient Bast, 275; Wiinsch, op.

xxviii, 72.

964-

" This identification of the angels recalls the assimilation of the gods in the famous Babylonian passage; "Ninib the Marduk of strength, Nergal the Marduk of battles," and similar astrological identifications; see A. Jeremias, Monotheistische Stromungen, 26.

" Wessely, xxxvi,

For assonance and rhyme in Greek magic, see Philologie, Supplementband xix (1903), dassische f. 544 ff. M. C. Sutphen, "Magic in Theokritos and Vergil," in the Studies in Honor of B. L. Gildersleeve (Baltimore, 1902), 318; Abt, Apologie d. Apuleius, IS4- For Heim,

in Fleckeisen's

90,

1.

1814

ff.

Jahrbiicher

;

similar cases in our texts see 19: 18, 25:

S,

35

:

5-

UNIVERSITY MUSEUM.

62

An

Word

important part of the

BABYLONIAN SECTION.

Power

of

developed magic

in

is

the

use of sacred scriptures, the epics, legends of the people, and the citation Babylonian, Egyptian, Jew, Greek, each had

of appropriate precedents. his

thesaurus of sacred legend, which age had consecrated as veritable

words of Deity and hence N'onp

runes,"

house

Early

These are "the ancient

in themselves potent."

NT'C, of 32: 9."

found

have been

amulets

quotations from the legend of

Ura

the pest-god

Assyria

in ;°*

inscribed

with

and there are other traces

way that Coming Forth of the Day," largely consisting of myth, and the Legend of Ra and Isis, were used in Eg>'pt as magical texts." In the Greek magic we have Nor were the prophylactic and divinatory use of the Homeric verses." myth

of the use of epic

portion of the

Book of

in the

the

In the same

Babylonian magic."

Dead known

as

"The Chapters of

the

the Jews behind their neighbors, with their fast fixed canon of

The book

scripture.

of

Deuteronomy ordered or

least

at

sacred

suggested the

use of the weightiest "word" in the scriptures, the Shema, as a phylactery to

be inscribed on the hands and between the eyes (in place of totemistic

tattoo-marks)" and on the sideposts and gates of the house (where earlier prophylactic amulets like the Babylonian had hung).

Or

certain passages

appeared palpably appropriate, just as the Ura-legend was used as a prophylactic; so Ps. 91, especially v. 5 spirit,

"Yhwh

published

" Cf.

by

Is.

55

rebuke thee, Satan,"

Schwab,

G

f.

;

or the divine scolding of the evil

Zech. 3:2.

in

A

few of the bowls

H, K, O, are mostly or

(exterior),"

II.

:

" For

'V, cf. ivufai carmina, incantamenta, etc. of occidental magic. use of the same root in Arabic 'V in Ju. 5 12 has this sense. ,

;

" King, ZA, Magic, 83. '"

xi,

Jastrow, op.

" Budge,

op.

largely

50; Fossey, op.

cit.,

cit.

i,

Cf. the

:

cit.,

105; Jastrow, op.

cit.

i,

285; Thompson, Sem.

363.

125, 137,

and

p.

141 for

remarks on

" See Heim, "Incantamenta magica graeca as in n. 66 and Wessely, xlii, 2 ff.

latina,"

this magic.

in

Fleckeisen's Jahrbitcher,

" Cf. Eze. 9: 4, Is. 44: 5, Gal. 6: 17, Rev. 13: 16 f., etc. The practice was continued into Talmudic times, Sabb. 120b, etc.; see Blau, op. cit., 119. "

PSBA,

xii,

327.

J. A.

MONTGOMERY

ARAMAIC INCANTATION TEXTS.

We

composed of scripture verses."

Num.

6: 24

Ex. 22:

Cant. 3: 7

18,

Ps. 16:

f.,

6: 4 and Ps. 91, with the

G

the latter, etc.

comparatively

O

7.

an amalgam of Dt.

is

are

marked by

Very frequent

and reference.

words of the Shema, followed by Num. 9 of value as containing the root

:

Yhwh,

Sabaoth,

Amen, Amen,

84a

Selah."

:

are not found in the

Mandaic

The magical

frequent," and TO aAAe?iOvia

But

Kal

we have

texts, in

is

93

f.,

f.,

the use of

Amen

These are

also

Yah, Yah,

which the sectarian doxology, "Life

not such as in the

a/"/" :

and

aXltXmia

are

^ojirr^cvra to aftf/v koI

and

we

should expect to find from

Old Testament.

The

spelling

is

power approved by the Talmud, see Blau, Jewish Bncyc; also Kayser, "Gebrauch

biblical verses of prophylactic

70

23

:

Halleluia recalls the

a case of syncretism such as this

this use of scripture is

" For cit.,

9

first

£vayy£?uov.^^

to

any Jew even moderately versed

op.

Num.

2.

These Jewish terms

In the Greek papyri

victorious" replaces them.

:

"kanti, kanti, kaloros,

probable use of Hallel-like forms in incantations."

is

of

lack

a frequent and potent theme in

1D£5',

Yoma

e. g.

their

No. 26 opens with the

23 and Zech. 3

and of good magical tradition

Biblical

Talmudic charms,

in

of

"The Lord rebuke

is

(generally twice or thrice repeated), Selah," Halleluia.

used

first

and may be

eflfusions are exceptional,

The Nippur bowls

late.

Jewish magic.

blessing,

the former followed by the

Satan,"" at the end of the inscription.

thee,

them the Aaronic

contains the whole of Ps. 121,

reads Dt. 29: 22 and then reverses the order of the

scriptural quotation

is

in

K

17: 8, 32:

i,

word of

first

But these genuinely Jewish

words."

find

44: 25, Cant. 3: 7;

Is.

ff.,

63

his article "Amulets," in

von Psalmen zu Zauberei," ZDMG, xlii, 456, presenting a Syriac MS. containing the Psalm verses useful in magic and divination. For the use of Psalms (especially Ps. 91) in the late Italian magic, see Pradel, Griechische

" On

«.

sUdifalienische Gebete, 69.

Jewish magic, called S?1BD, see Blau, op. cit., 85 the practice reversed the hostile charm. With the attempt at disguising the plain meaning, of. the intentional confusion of lines in a Greek defixio, published in Wiinsch, Antike this practice in

Fluchtafeln, no.

"

A

;

4.

formula recommended

" This magical use of Selah of

the

word.

chretienne,

i,

It

"

E.

g.,

lb. 66,

also

the Talmud, Berak. not,

I

as 2aAa

op.

cit.,

94

on

an

f-

both together, Wessely, I.

31.

sa.

think, noticed in the several

144.

" Cf. Blau, *•

appears

in is

xlii, 28,

1.

279.

Abraxas gem.

modern

studies

Diet, d'archeologie

UNIVERSITY MUSEUM.

64

BABYI,ONIAN SECTION.

There are but two references

not Massoretic, the quotations are not exact." to

supreme history of the Exodus,

the

In the Greek papyri there

confused.

14: far

is

34:

2,

more

and the

4,

latter is

citation of the sacred

history; cf. the "Jewish" text of the Great Magical Papyrus at Paris, pub-

This contains a brief summary of

most recently by Deissmann."

lished

God's great acts for Israel, although the crossing of the Jordan precedes the passage of the

Red

The "Judaism"

Sea."

of our bowls

is

often less

than that of the papyri."

There are several references

of the monster Leviathan"

;

1.

2

:

4,

Leviathan, Sodom, Gomorra"; 4:

Adam

4,

10

is

So

the high priest of exorcism.

son Horus."

And

on Mt. Hermon,

"the seal with which the

3. 5,

:

Isis lie

also in

Noah

sealed the ark"

;"

"O

me

save

of

series

Ea

hands

Isis laid

.... even

as

lie

Israel,

upon

the as

this child, the

her two hands upon her

thou

so in the Greek papyri the adjuration

works of the God of

spells, just as

Marduk appearing

or

Egypt the epic of the gods gives

"My two

upon him, even as

Isis,

a

is

magically used,

assurance of present magical help.

derful

;

sacred and legendary history

two hands of

fell

f.

Babylonian epic literature

Horus.""

which

sealed his son Seth," or "with which

also see 34: 4

All

etc.,

especially

of the sea and the spell

spell

"the seal with which were charmed

the Seven Stars and the Seven Signs" First

"the

"the curse,

6,

myth and apocrypha,

to ancient

So

in the citation of great spells.

is

didst

save thy son

often by the won-

which are regarded as

spells; see the

great Magical Papyrus.

"

Blau, p. no, that this paraphrasing and variation in was intentional magic which perpetuated the pronunciation of the Great Name would not have hesitated at using the exact words of scripture. The quotations have often come through eclectic mediums. ".Light from the Ancient East, 250 ff. " Cf. the Talmudic charm against the toothache, Sabb. 67a, in which portions of the pericope of the Bush were recited Blau, op. cit., 69. " "Man kann den Aberglauben der Kaiserzeit nicht in die verschiedenen Der Aberglaube ist Kategorieen heidnisch jiidisch und christlich einteilen Deissmann, Bibelstudien, 25. seiner Natur nach synkretistisch" " Cf. "the seal which Solomon laid on the tongue of Jeremia," in the great Magical Papyrus, 1. 3039, Deissmann, Light, p. 257 which has its parallel in the charm with which Enoch's brothers charmed him, 3: 4. " Wiedemann, Magie u. Zauberei bet den alten Aegyptern, 1905, 22, 26. I

cannot agree with

scriptural quotation

;

;

;

;

MONTGOMERY

J. A.

may

In this connection

—ARAMAIC

INCANTATION TEXTS.

65

be noted a few passages which appear to be

derived from apocryphal or kabbahstic literature, fragments snatched to

decorate the lean skeleton of incantation.

E.

g.

8: 13: "holy angels, hosts

of light in the spheres, the chariots of El-Panim before beasts worshipping in the

of I-am-that-I-am"

;

Him

standing, the

of His throne and in the water, the cohorts

fire

14: 3: "I adjure you by

Him who

lodged His Shekina

temple of light and hail"; or the poetic description of the angels in

in the

12: 7:

"They are

who endure and keep pure

with glory

filled

since the

days of eternity, and their feet are not seen in the dances by the world,

and they the

of

and stand

sit

lightning."

in their place,

—beneficent

Annunaki

Apocalypse and the

the

An

magical intent."

and the praise of

later

blowing

kabbalistic

his glory;

spirits against the

with

literature, are recited

important part of magic was the epic of the god

compare the insertion of the Hermetic

Leyden magical papyrus," and the

in the

like the blast, lightening like

These passages, reminiscent both

!

KoafioKotia

epic of the attack of the rebel

gods in the i6th tablet of the Utukku

The

series.

story

of the god's power or the praise of his glory were "words of power" against the fiends.*"

There

family,

is

these texts, yet

and then the categories of detested demons and

Names

various

the

dreary monotony in

a

much

variation of

After possibly an invocation, comes the name of the

details.

in

which the

spells are invoked.

Then

ills.

3).

Wiinsch. op.

cit.,

parallel in the

its

nos. 3, 4,

5,

where with

repeated at least three times. the charm;

it is

the

liaTTo?.oyia

is

the

(e. g.

No.

examples

in

changes the exorcism

is

KarMca/ioi; cf. the

slight

Multiplication increased the efficiency of

of the Gentiles {Mt.

6:7).

But the

relig-

" Cf. the amulet celestial

in Reitzenstein, Poimandres, 294, where the ranks of hierarchy are enumerated as standing by the great and lofty Deity.

" Dieterich, Abraxas,

182.

history in the incantation of a

"

and

follow

Noticeable

frequent repetition of the same form, even three or more times

This insipid use has

client

the

Herodotus notices the use of a theogony or divine

magus

(i,

132)

;

see in general Conybeare,

JQR

ix,

93

f.

Fossey, op. cit., 96; and for the western magic, Wunsch, op. cit., 13. and legendary narratives are found in the Syriac charms published by Gollancz, Actes du zieme Congris International des Orientalistes, 1887, sect, iv, 77. Cf. also the similar Syriac charms published by W. H. Hazard in JAOS, xv (1893). Cf.

Scriptural

284

ff.

UNIVERSITY MUSEUM.

66

ious imaginativeness

and poetic invention of the ancient Babylonian and

Egyptian magic has disappeared. its

The spell, the human and

reductio ad absurdum, personality

doors.

BABYLONIAN SECTION.

i^pk

^iyoc

divine

is

has suffered

thrown out of

§ 12.

The Objects

The magic of dissertation is

fin

de

on the

Steele.

the

bowls

of Exorcism; the Demons, Etc.

is

of

too

and spread of the

rise

When

late

an age to require here a

Our

belief in evil spirits.

sorcery

the old-world religions began to decay, and the

gods that once were near to men disappeared

which marked the passing of ancient

in the political convulsions

tribe or city

and the domination of

a world-empire, or suffered under the strokes of philosophy and skepticism,

were not banished, and the superstition that feeds on the

the spirits of

ill

fears of men,

came

Nor

to

occupy the center of the stage of the spiritual drama.

did the rise of the great spiritual religions counteract the tremendous

development of the superstition concerning the powers of

evil,

for they

did not deny them, but recognized their existence, often regarded themselves in the negative light of prophylactics

standing fact of evil agencies.

magical in

was too

its

tense,

rites

and antidotes against the great out-

The Persian

for overcoming the

faith

powers of

was boldly ill.

dualistic

and

Jewish monotheism

and the cardinal doctrine of the one God was saved by that

unfortunate, though possibly necessary, salvage from antique polytheism, in the

shape of angels and devils

than distant Deity.'

The

who were

nearer and more real to

man

Christian Church followed the tuition of her

mother and her pagan converts brought along with them the superstitions of the Graeco-Roman world entail the foil of

;

Christian theology to an extent

'

ff.,

Cf. Bousset, Die

326

the doctrine of the Incarnation seemed to

embodied demons, and diabolology entered into the formal

Religion

unknown

in official Judaism.'

des Judentums im neutestamentlichen Zeitalter, 313

flf.

For the diabolology of the Hellenistic world, see the works of Heitmiiller, also in general P. Abt, Tambornino, cited in the previous section Wendland, Die hellenistischrdtnische Kultur in ihren Beziehungen zu Judentum u. Christentum, 1907; for Jewish and Christian denionology, see n. 35 for literature. '

Reitzenstein,

;

(67)

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

68

Our magic

a degenerate survival of the religious and magical develop-

is

ments of ancient Egypt and Babylonia, of the Hellenistic world, of Judaism,

and

in the study of its

we

demonology,

are dealing with a mass of time-worn

and banal demons, which do not promise much for fresh investigation. Nevertheless the analysis of the different kinds of demons

may produce

here and there a note of interest.

I

of

have noticed above the magical

and demons (§

deities

are not very

common

"the Killer, the

efficacy ascribed to

was the

demon

One

the Satan," etc.

know and

sorcerer's duty to

class of

knowledge

an exorcism of the it

gives of her

I

;

in

Our

the te.xt

virtue consists in the

its

refer to that text for comparative

Likewise the Labartu has her six (seven?) names, which are to

details.

We

be carefully pronounced.' epithets attached to

process in the similarly

demons

may

in 2: 2

names of Satan

in

compare the accumulation of

also

f.,

8:

Rev. 9:

24:

2,

11,

13, etc.,

12:

9,

amassed the names of the demon Apep.'

fication of the

demons the names of

personal description

whom

he

is

is

and

recall a like

while Egyptian magic

Also for further identi-

their parents, or even

given,' for every specification enhances the

exactly

and

Lilith

evil

many names

g.

the female

is

Jewish by the Lilith, in the Greek by the Gello or Baskania. is

e.

of names which

list

This

to conjure.

true,

demons however

Babylonian texts by the Labartu,

represented in the old

No. 42

is

it

they are generally epithets or generic terms,

;

Demon,

seems always to have enjoyed the privilege of a long it

naming the names

Personal names for demons,

ii).'

granddams are

power of the name.

Also the

efficacious, for this indicates that the sorcerer

exorcising.

to almost epic tones, as in the

A

Babylonian Utukki-series.''

knows

Such magical descriptions sometimes delineation

of the

Seven

Spirits

in

rise

the

reminiscence of these hair-raising pictures

appears in the Mandaic bowls published by Pognon and Lidzbarski, in which

•

Cf. also Origen,

given by Conybeare, *

cf.

C. Celsum,

JQR,

ix,

65

i,

24

f.,

v,

45

f.,

and the summary of

his

argument

f.

See the opening of the Labartu texts as published by Myhrman, ZA, xvi, 154; on an amulet published by VVeissbach, Bab. Miscellen, 44.

a similar text "

Budge, Egyptian Magic,

'

See below under (l)b.

'

Thompson, Devils and Evil

171.

Spirits of Babylonia,

i,

51.

\

—

J. A.

the

hurtling,

But

—ARAMAIC

fighting of

scolding,

canny terms.

mere

MONTGOMERY

INCANTATION TEXTS.

the Lilith-witches

69

depicted in un-

is

our texts do not extend much beyond the

in general

registration of categories; this decadent sorcery

made up

of poetical imagination by a mathematical tabulation.

for the lack

Superstition in order

to be comprehensive encyclopaedically accumulated all the terms of evil

only the inherited demoniac categories, but

had

to offer

devils

and

An

Hence

were gladly accepted.

ills

results in the registration of

analysis of our general category

namely: (i)

all

may

;

not

faiths

our texts the naming of the

in

an

which new races and

number of

indefinite start

species.

from a threefold

division,

evil spirits, in the strict sense of the term, as personal beings;

(2) evil agencies, especially the species of black magic, which have been potentized

almost personal

into

existence;

natural

(3)

especially

evils,

physical maladies, but also such mental and moral affections as loss, shame, etc.

—which

are regarded as instigated by demons, or as themselves evils

with personality, although often the demoniac element

This tique.

It

is

the order

we

named (Utukki,

spirits are

the Babylonian magic,

but here again

human

we

etc.),

ills.'

fj

^p'lKTi

II

and

all celestial

This

is

list

fi

rd

:'"

aKa-dapra

nvcvfiara,

Mjinvlov y avvavr^fia novripov y

Compare

of diseases.

terrestial spirits, sins,

E.

g.

Si

jiaoKavia

an-

a papyrus

the natural order of the evolution of magic:

La magie

Surpu-itvxes,

assyrienne, v,

I.

55

tpap/iOKeia

tj

voaripuv ^ KCMpov list,

in

Ij

f)

ru^/lov,

which are

first

the animistic

who have bound

the evil

more exact diagnosis of the

At

the end of the develop-

161. ff.,

Zimmern, Beitrdge

z.

Kenntniss

Religion, 23. '•

is

dreams, bans, witchcraft."

maladies which are specified in secular terms.

Fossey,

it

This order appears also on the whole in the Byzantine

spirits to their malicious purpose, finally the

•

And

—

fear of demons, then the opposition to mortals

*

texts.

a text where the several evil

more frequently those under (2) and (3) are paired, same order the bans (mamitu) and then the

TTvpeTOC

and so on with a

our present

g. in

then "the enchantments, sorceries, witch-

find the

charms published by Vassiliev ^^epiafioQ

e.

vague.

All the three categories do not so often appear in

crafts," then "sickness."'

various

find generally in

appears in the Babylonian,

is

Anecdoia graeco-bysantina, 332. " Wessely, Vienna phil.-hist. Denkschriften, xxxvi, ':,

81,

1.

1443-

d.

babylon.

^

UNIVERSITY MUSEUM.

10

ment

this last category

may

BABYLONIAN SECTION.

alone remain, as in the Babylonian medical

modern Jewish and Arabic charms.

texts or the

It

may

here be remarked

that the never-ending enlargement of categories of evil spirits, apart

may

eclectic causes,

from

be due to Persian influence, although hardly any of

the details can be traced to that source.

(I) (a)

The most honorable

place in the

the ancient gods and the spirits

still

first

division

to be assigned to

is

haunting their temples, which the de-

velopment of religion and especially the monotheistic trend had depotentized

and turned into demons.

The

religion of yesterday

Even with

Polytheism died hard.

of to-day.

Old Testament, there survived the

in the

appear as lieutenants of Yahwe, the

[Greek],

(Dt. 32: 8

Is.

One God many deities who

belief in the

D'npsn

disobedience and subject to divine wrath

planetary spirits

becomes the superstition

the triumph of the

'33

{Gen. 6: 24: 21

i),

(Job,

Ps. 82), as the

ff.,

i

as capable of

as angels,

ff.),

—a

thoroughgoing assimilation with monotheism, though the angels

have an independence and sovereignty recalling the Sons of God 10: 13, 21, and Satan), or finally as evil spirits.

The supreme

more

at

first

(e. g.

Dan.

declaration

of Second Isaiah that the gods are naught and nothing, unfortunately not sustained, and even onetime beneficent gods, as is

demons found

demons ment of

to

in

vex the

Paul

:

{ dai/iovloic ,)

when

banished, returned

classic expression of this

demonology

"the things which the Gentiles sacrifice, they sacrifice to

and not

to

found

this theory is

planets have

A

faithful.

was

God"

in

become the chief

(I Cor. 10: 20)."

The

fullest develop-

Mandaism, where the ancient So also

devils.

Mohammed

spirits

of the

reduced the

pagan gods to Jinns.

These discarded

and so we

and

find in 38: 8:

shrine-spirits

name

deities

and

may

therefore head the

"Charmed be

idol-spirits

all

list

gods (N'niiK)" and temple-spirits

and goddesses (KriKnnDj?)." The old proper

of the goddess Istar had already in the Assyrian

" So

D«S'S«

KpocKweiv TO

had become

dai/j.6via

koI

Sam6via

to £ldu?.a

" Cf. the Babylonian Hani

of evil potencies,

in

the

Septuagint,

(also Rev. 9- 20).

limnuti.

become a common

and

cf.

Baruch 4: 7:

J. A.

MONTGOMERY

name of goddesses

in general

—ARAMAIC

INCANTATION TEXTS.

number

a survival of the ancient sacred

the

number

Anu ;"

of

Knn^N

feminine

the "eighty"

(in the

Syriac,

is

we

In the heathen text No. 19

(istarati)."

learn of the sixty gods and the eighty goddesses is

71

(1.

8)

;

the former

figure

for the fulness of deity, hence

Once the

merely cumulative."

Pesh., etc.)

is

rare

found, used of a female

(Wohlstein, 2417: 5)."

spirit

Probably

it

under Mandaic influence that we

is

garded as baneful

spirits; n.

of Mandaic origin" see Pognon's

may

be added from Ellis

i

unlucky planet Mars, and

3

:

myth of

the old

b.

and the charms against sun, moon,

stars, planets, list,

their fall cited in 4:

34:

who

;

to these

Mandaic form of Nergal here

is

6

For other demons

6.

Inscriptions Mandaites, 93

J^TJ, the

"i1t33N,'"

find the planets re-

=

transformed into an

the evil

genius."

Under

head there

this

one interesting species, that of demons which

is

are the spirits of the pagan shrines and simulacra, and so are regarded

Again the forceful protest of Second

as haunting them.''

" So Hani Also

n. b.

istarati.

u.

Ju. 2

13,

:

Reisner,

ii,

Cf. Heb. tss mntPi", Dt. 7:

180.

etc.,

13,

of ewes.

with Moore's comment.

" For the survival of Keilschr.-forsch.,

KAV,

Isaiah, of Ps. 115,

222.

this mystical

A

number

of 50 gods

list

Hymnen,

Sumerisch-babylonische

is

no.

in

Judaism, see Griinbaum, Zeits.

f.

given in one Babylonian hymn, see iv,

1.

152

ff.

;

cf.

the

^wr/iM-series

(Zimmern, Beitrage), no. iv, 1. 68 ff., viii, I ff. Sometimes the number alone (6, 10, Jastrow, Rel. Bab. u. Ass., i, 289. In No. 38 15, 60) sufficed by way of abbreviation cf. the 366 Uthras in the Mandaic are mentioned the 360 broods of evil spirits religion and the 360 gods which Islamic tradition claimed were housed at Mecca. According to Pesah. iiib, seq., a service tree near a city has not less than 60 demons ;

;

in

it.

" According to old Semitic use, cf. Mic. 5: 4, Prov. 30: 15 ff. N. B. "the 7 sealers and the 8 brothers" in the Mandaic amulet published by Lidzbarski in the Florilegium to de Vogiie

"

(1.

7 f.).

Cf. 19:

4-

Sayce-Cowley's Elephantine papyri, and two Nabataean inscripthe also notice the Arabian goddess al-Lat, tions, see Lidzbarski's glossary Babylonian Allat, goddess of the nether-world. For occurrence of rhn in Phoenician, see Baethgen, Beitrage, 58 f. I

find

nrhit

in

=

;

" See Brandt, Mandiiische Religion, 43, " Brandt, ib., 51, 199; Mand. Schriften,

" For just cited,

a 1.

list

247

n. 2.

184.

,

•

of these planetary spirits in the Mandaic

cf.

Lidzbarski's amulet

ff.

" Cf. Origen, C. Celsum, vii, 35 and 64: the localities demons are temples and shrines where they can enjoy the

especially

haunted by the Also

incense, biood, etc.

UNIVERSITY MUSEUM.

72

BABYLONIAN SECTION.

the satire of Bel and the Dragon, had failed; there

and sanctuaries of the old

cults

So

religions.

was a virtue

in the

the ekure appear in our

bowls, as in the Mandaic books," as established deities.

The word

ekurru,

once the name for a temple had already in the Assyrian become applied to

The temples themselves were

deities, ekurrati."

deified

later superstition retained the idea

;"*

gods of the temples, and so as gods

Of

8)."°

Schwab Q: in general

There are they

like

'B

in general;

Dica

g. Lidz., iv:

the

as

,

g.

we

read of "invocations of the gods,

'S,

and the goddesses."" In some of the

of the upper, lower and middle regions."

appear

rather

far

down;

e.

g.

5:

nitji

2,

Mandaic passage, quoted from the Ginza,

the

e.

practically

ekiire as the

npna),"' properly "images, idols," but used at large of gods

5 e.

;

and

number 60 shows, xmay = K'hIjn (cf. character are the nans, or na'ns = nsTiKS (once, in where

sna't Nniay pn'K',

19:

personified

by regarding the

they occur after

much reduced

demons,

the

in grade.

devils,

Levy

amulets,

spirits,

translates the

'bi

noNl

Pognon B,

in

'ini

'TC

p. 75,

liliths,

lists ;

cf.

where

being thus

word by Gespenster;"

in the

eclectic

magic of the time the word may have come to be

identified with

eUulov

^

the distinction

,

Talmud

in the

apologetically; i,

p. 86.

the reality of oracles at those shrines see the

argument

in

Aboda

is

is

admitted, although explained

Z. S5a, cited by Joel,

Der Aberglaube,

Cf. I Cor. 10: 28.

" Brandt, Mand. Schriften, "

There

both phantasm or ghost, and idol."

Delitzsch, Ass.

Hwb.,

81.

21.

" Reisner, Sum.-bab. Hymnen, iv, 1. 165 Jastrow, op. cit., i, 282. Beth-el appears in the same use in West Semitic: the god Bait-ile, KAT*, 437 f., the name Bethel-shar-ezer, Zech. 7 21 and now the many similar names in the new Elephantine ;

:

papyri published by Sachau.

" The word

also survived in its original sense,

" For the form,

see Noldeke,

"2:7,

Wohls. 2422:

Lidz.

" Pogn. B, no.

"

ZDMG,

4,

Mand. Gram.,

e.

g.

Pognon, B, no.

13.

§ 25.

5.

25, erd.

ix, 467, n. 5.

'° The Persian word was early introduced into the Occident. MS. and Symmachus's testimony (margin of Cod. Marchalianus)

According to one

(+

Tzaraxpa

where the unintelligible -arpm Transactions of the IXth International Congress of

eifa/.a

as gloss) translates the vn'^N of Is. 8: 21,

is

found.

See Nestle

Orientalists,

(1892),

ii,

s8.

in

generally

I

J.

MONTGOMERY

A.

between male and female I

'B

:

—ARAMAIC

INCANTATION TEXTS.

xmansi nans and

73

(Schwab

srapiJ ['"Til^nB

).*"'

am

I

40

19,

:

Kona

inclined to associate with these patkaras the

where they are

listed

between the smsj;

and

of 38: 8 and

Nns^ns or the

xmay

The word would then mean "shrine-spirits" (Syriac />^ro^ifea. parakku). The change of the first vowel (a to i) is possible." But

and

8n^5^nD'y.

Ass.

another etymology

may

be

proposed— from

modern Persian Peri)."

parik (the

the Persian pairika

=

connected with comets, and also according to

tiful seductive witches, are

de Harlez are companions of certain genii invoked by magicians. cally, this

cedence

known

would be the most

fitting

in the lists indicates a

Philologi-

etymology for our word; but

pre-

its

higher rank than that assigned to the

little

(so Spiegel) and insignificant Pairikas.

For the

—used

Pahlavi

These creatures are described as beau-

gods also appears Nnj?D

false

^'^N, etc. in the

like

(b) I pass

now

(sing.

,«nij?t3

1J?to),

=

"error,"

Old Testament.

to those

groups of demons which immemorially had

stood as the evil spirits par excellence.

Like the iitukki of the Babylonian

religion" they mostly appear in tribal groups, without personal distinction.

Most constant among

these classes are the

and

pVT

expressed by "devils and demons," with as idea as these English words convey to us.

much The

p'E'

or as

,

which may be

little

of a definite

DHB' occur in the Old

Testament, the word having an obscure history in connection with the

Assyrian sedu; sedu."^

"*

function the IK'

in

is

the

Babylonian sedu limnu, "evil

In the later Jewish demonology the

With

'D

=r a deity or demon,

cf.

pT'tr

the use of

a^ita,

are the hobgoblins, the

"tomb," as grave-demon;

so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note

Also

in the Syriac

of

Sa. 7

I

"

:

»n'3J, "shrine"

3 translates

nnriB'V

•

comes

to

mean

In Islam the false

Noldeke, Gram. d. neu-syr. Sprache, § ti3'n'Sn, 8: 3. Or an assimilation to Ni3>ne ? Cf.

2.

and in Peshitto gods were called asndm, "idolsj"

a god, a false god,

6,

or

Mand. Gram.,

§

20;

cf.

" See Spiegel, Eranische Alterthumskunde, ii, 138; A. V. W. Jackson in Geiger and Kuhn, Grundriss d. iranischen Philologie, iii, p. 665 C. de Harlez, Manuel ;

du Pehlevi, 1880), s. v. in Glossary. " See, for the Babylonian demons, Fossey, La magie assyrienne, Rel. Bab. u. Ass., i, c. xvi Thompson, Semitic Magic, 43 ff.

c.

2; Jastrow,

;

**

See, inter

al.,

art. "Feldgeister," in

Baudissin, Studien

s. sent. Religionsgeschichte, ii, 131, and his Hauck's RE'; H. Duhm, Die bosen Geisler im Alter, Testament,.

—

.

UNIVERSITY MUSEUM.

74

prevailing class of

demons

BABYLONIAN SECTION.

they are the

;

of the Greek, for which the

^aifiovta

Peshitto returns to the Jewish term."

As Judaism sriN^JTtr

7:

,

has

In II

14.'"

niTC, so once we find reference to the

feminine

its

:

=

5

18: 4

=

Ellis

=

I,

Lidz.

5,

we

learn of a

"king of demons and devils," with which compare Asmodaeus, the king of

But

demons."

the

which

is

found

plural in the

these

in

texts his

name of an

19: 10 as

in

same

text,

6,

11.

name

13,

In 29: 9 the sedht are described as

NJNnJUX,

N31J3,

deity (?X3n na), while the

evil

has evidently the meaning demons or

In a broken text (Pognon B. no. 24.

deities.

given as

is

X71D

'33,

1.

X'TBH N3^0 occurs.

19), a

"sons of shadow,"

the

^ibo

Aryan theology

(^

cf.

of the Targum.

The

inherited a good

]^Vt

name from

the old

gods), were depotentized in the Persian system, and came into Semitic

currency through the Mandaic and Syriac.

Targums and Talmud.")

(The word does not occur

In the Peshitto use of the term

it

in

appears to

apply to the demons of mental and moral disorders, thus indicating something distinct from the sedm.'°

The

or

"spirits"

"evil

spirits"

(

nv"i

Nnt"a Nnn,

nn,

pe"3

both masc. and fem.)" form a triad with the preceding species.

49, 20;

logical

I'mi

—

Levy

Thompson, Semitic Magic, 43; and the discussions by the students of Assyriomagic, Zimmern (Beitrdge and KAT"), Tallquist, Jastrow, Fossey. Fossey,

50, quotes IVR 6a, 26, to the effect that the sedu is the demon of the evil eye another proof that demons and their functions were interchangeable. p.

" For these and the following demoniac species in Judaism, see Eisenmenger, Entdecktes Judentum. ii, 408 ff. Grunbaum, in his admirable "Beitrage z. vergleichenden Mythologie aus d. Hagada." in ZDMG, xxxi, Weber, JUdische esp. 271 ff. Theologie, p. 242 ff. Edersheim, Life and Times of Jesus, ii, 759 ff. Blau, Das altjiidische Zauberwesen, 10 ff. Levy, ZDMG, ix, 4S2 T. Witton Davies, Magic, Divination, and Demonology among the Hebrews and their Neighbors (London, n. d.) the art. "Demonology" in Jewish Encyc; Conybeare, "Demonology of the New Testament," JQR, viii, ix Everling, Die paulinische Angelologie u. Ddmonologie; also V. Baudissin and H. Duhm as cited above, note 34. " Cf. SaijiQve^ 6aift6viaaai, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1. 10. ;

—

;

;

;

;

;

;

;

" Also simply the king,

saSrj

,

Eisenmenger,

op.

cit.,

ii,

422

(a tradition of the

"Molek" of the Old Testament?).

" According to Levy, not found in Jewish literature, op. " Ace. to Baudissin, op. cit., 131, the Harclean version Peshitto w.

" Cf.

!*in

Ellis 5

.

:

4,

napji

-lat

cit.,

488.

replaces

Vittv

of the

;

MONTGOMERY

A.

J.

ARAMAIC INCANTATION TEXTS.

75

and Blau regard them as ghosts/' but without warrant, as the Rabbinic, Syriac and Mandaic use of the word shows. They are the Trvei/ia-a mvr/pd or ,

aiea^apra

New

of the

Testament, the equivalent of the Babylonian utukki

mi we may

This development of

limuuti.

where "a

spirit

Old Testament

trace in the

of evil," "the evil spirit," appears as an agent of

Jahwe

Satan such potencies easily passed into malicious demons.

like the

The Maszikm which the general category for

These

devils,

are prominent in Jewish lore, where they are

all

demons," appear but seldom.

demons and

evil spirits in their juxtaposition recall the

several species so frequently enumerated in Babylonian demonology;

more than once

as listed

in the

ekimmii, labartn, labasu, abhazii, followed by the registration of several categories there

A

exception), in definite character."

drawn

Babylonian

in the

field,

is

utukku,

the

Maife/M-series,

g.

name (with one

in

amount of

e.

rdbisu,

But beyond the

liliths."

no equivalence

certain

sedu,

distinction can be

but in our texts no differentiation exists.

Indeed the three species are rather tokens of the several sources of our

Hebrew (nil), Babylonian

particular magic, the

The only

(NVl).

Persian

(It?*),

reference to the "seven spirits" of Babylonian magic

is

in con-

nection with the Nn?33D (see below).

But

is

it

Many

demonology. spirits

evil

the Liliths which enjoy the greatest individual vogue in our

are

of the charms culminate in that objective

most often merely generical, anonymous,

to

the other

;

whom

the

general compliment of a spell must be paid, but the Liliths are definite terrors,

whose malice

is

specific

and whose

traits

and names are

fully

known. *'

0pp.

cit..

p. 482, p.

14.

The view

existed; see Justin Martyr, ApoL,

They may have been temptation

vi,

12

c.

18

that

For the

demons were ghosts of the dead indeed

and for

specialized as the

(see Blau).

Hauck's RE',

i,

relation

spirits

of

later

Judaism, Eisenmenger,

427.

ii,

of demoniac possession and moral

1'"^"^

and

nveiftaTa

,

see Baudissin

in

f.

" So Weber, Blau. "

Tallquist,

Die

ass.

Beschworungsserie Maqlu, 1894, no.

i,

1.

136, v.

1.

77,

N. B.

just seven species.

" For the distinctions between the Babylonian spirits, see Jastrow, Thompson, Devils, i, xxiv, Semitic Magic, i, Fossey, op. cit., c. 2.

op.

cit.,

i,

278;

UNIVERSITY MUSEUM.

76

The genus appears feminine,

and

lilu

BABYLONIAN SECTION.

Babylonian incantations, as masculine and

in the

along with an ardat

lilit,

The two former words

lili."

survived in Jewish demonology and both occur abundantly in our bowls,

though the Lilin are only pendants to the

whether Semitic from yb Halevy,

=

R. C. Thompson,"

beyond

lies

my

lil,

peoples

;

but

phantom of

would suggest

I

but semantic:

lil

=

wind

=

Lilith

etc.

to

lil

T?

Probably as others have "night,"

,

=

may have had

its

and her troop among Semitic-speaking

that the prime connection

nn

with Schrader,

"storm," with Sayce," Zimmern,"

present scope.

suggested, the resemblance of Sumerian

part in shaping the

origin of the word,

"nightmare, nighthag,"

or from the Sumerian

et al.,

The

Liliths.

and

spirit;" Lilis

is

not etymological

Liliths are specialized

forms of fmi.'" In the Babylonian the Lilith (ardat

men, and her realm

and

at childbirth,

Hence

in the

is

We

bowl

inscriptions,

I,

6,

They haunt

one dwells

in the

beams and " Ace. i,

;

the ghostly

hence

women

paramour of

in their periods

out for the protection of homes and

in the

name of

spirits

that

the is

women

concerned,

particularly desired.

say that the Lilis and Liliths are the demons of the family

Texts Nos.

etc.,

made

most often

life,

an amulet against these noxious

may

Liliths.

the

the sexual sphere

is

maidens, children, are the special objects of her malice."

the peace of family it

is

lili)

p.

specialized

to

8,

g,

ii,

the house,

17, i

:

6,

may

life.

be referred to especially for the

lurk in the arches and thresholds, 6

house concerned, 11:5.

So

:

4,

Talmud they dwell in in Greek magic demons

in the

crevices, the cesspools, etc.," even as

=

paramour of lilu. Better Thompson. (.Devils, Semitic Magic, 65), who regards the ardat lili as the more marriageable) hlith, hence the original of the Jewish Lilith.

Zimmern, KAT', 459

xxxvii, (e. g.

" Hibbert Lectures, " KAT', 460, n. 7.

145.

" Semitic Magic, 66: if Semitic, from root iiS"?, "be abundant, lascivious." " Cf. nn in Job 4: 15; the wind-draught easily passes into a ghost. •" The single appearance of Lilith in the Old Testament, Is. 34: 14, represents a more primitive stage of the fable than the Babylonian Liliths. She is just one of

the spirits haunting waste ruins.

" See Thompson,

I.

c.

et seq.,

who

discusses the

demonology of marriages with

Jinns, etc.

evil

" Jewish Encyc, iv, 516b.— In 29: 6 f. (cf. 1. 9) occurs STtrai KnB»3 and the decent lilith"; this recalls the good demons of Jewish lore,

«n''7'S, J'aits

"the Vt^V,

MONTGOMERY

J. A.

are given the like habitat."

spring with

human

folks,

and men by

night.

Hence

—ARAMAIC

In No.

INCANTATION TEXTS.

77

they are described as generating off-

i

the interesting

men and women

to

women

phenomenon of the magic

get, di-

appearing as phantom

vorce-writ, by which the sorcerer, like a Jewish rabbi, separates these obscene

beings

from

prey."

their

throttle

5).

and devour them, suck

The name

human wedlock;

their blood (e. g. ii

for one of these demons, in No. 36,

of Murderess," and "strangler." the like fiendish character;

dren."

No.

In

II

the

she

;

of the species,

cf.

:

little

they plague them,

8,

i8:

36:

6,

9,

Lidz.

"Murderess daughter

is

In the Jewish demonology the Liliths have

Bcmidbar Rabba 16

Lilith

The

barrenness and abortion.

obscene Lilith

do they vent their rage on

Especially

children as the detested offspring of

associated

is

affirms that they kill chil-

with the personifications of

on No. 8 gives the picture of a

figure

typical

depicted with loose tresses, one of the characteristics

is

8: 3;

Nidda

cf.

24b, Erub. loob.

partakes of the nature of the elder

The

later Lilith thus

and of the Labartu, the enemy of

lilit

children."

The

Liliths are intimately

names are

the granddam's

Wohlstein's text 2416

(=

known,

given,

e.

Nos.

Eisenmenger,

431

ii,

" Wessely,

f.,

cit.,

66,

xlii,

8,

11.

their parents', even

At

the beginning of

demons

named."

is

most exact descriptions are given of

ways and apparitions," for the

products of the morbid imagination

utukku, Fossey, op.

own and

a whole brood of

Stiibe)

Especially in the case of this species their foul

their

g.

—of

Liliths

were the most developed

the barren or neurotic

and the good and bad sedu of the Babylonian

woman,

— also

so the

449. 1.

19: they are bidden "not to hide in this earth nor

under

the bed or gate or beams or vessels or holes."

" See to 8:

The

7.

separation had to be legally effected, for the Lilith had her Cf. the tales of the female Jinns in Arabic folklore.

nuptial rights or powers.

" Cited by Weber, Conybeare, JQR, xi, 16. Keilschr.-Forsch.,

ii,

ofi.

cit.,

255.

But not

So

in the

also in the Testament of Solomon, ed. Talmud, according to Griinbaum, Zeits. f.

226.

" See Myhrman, ZA,

xvi,

147

ff.

" See Wohlstein's note; the mother's name 'D'», on a passage

in Pesah.

Ahriman bar

Lilit,

" See above.

112a.

"little

mother," throws light

In general these names are epithetical;

B. Bath. 73a.

cf.

the

demon

;

UNIVERSITY MUSEUM.

78

BABYU)NIAN SECTION.

the mother in the time of maternity, of the sleepless child."

Somewhat of

the elder and biblical notion of the Lilith as denizen of the desert appears

Kiai NDJa,

in the expressions

A

n"i3T tt'^'^, 17: 3,

further development of the Lilith

is

7.'"

27:

her assimilation with the witch

the descriptions of the species in the Mandaic bowls recall the uncanny scenes of the witches' nights which are the theme of

The

Lilith is the Baskania,

epithets "cursing,"

(i.

e.

and "undoing,"

existent folklore.

still

The

witchery) of the Greek charms."

34: 13, belong to this phase of the

e. g.

Lilith-idea.

Very

interesting

the similarity of the Semitic Lilith, and in course

is

of time her assimilation to the psychological horrors which haunted elsewhere, especially to the identical forms in the ology.

refer to the Lamia," the

I

Empusa," the Gello," the Marmolyke

and Gorgons, and the incubi and siiccubae."

In connection with the text

No. 42 which presents the legend of the Lilith-witch, present the parallel

forms of

This developed myth

world.

this is

men

Graeco-Roman denion-

conception as

take occasion to

I

found

in

the western

a later accretion to the ancient inchoate

ideas of these monsters.

" For the

psychological

Roscher, "Ephialtes"

XX

c.

i,

in

basis and subjective fact of these apparitions, Abhandlimgen of the Saxon Academy of Sciences,

see vol.

(1900).

* Cf. ekimmu harbi, Maklu-strits "evil

Thompson,

to thy desert,"

spirit

iv,

22 (Tallquist,

1.

Devils,

i,

152,

ii,

p.

26;

and the exorcism,

66), cf.

i,

167,

191

The

ff.

banning of the demons into the desert and mountains (cf. Mf. 12: 43) is frequent in the magical papyri, e. g. in an amulet published by Reitzenstein, Poimandres, 294: Iva airiMare h ayptoic optatv koI cKdae (pvyaSev&f/acTe Cf. Wohlstein 2422 (1. 28), "go and fall on the mountains and heights and the unclean beasts." As Wohlstein notes, the latter clause is a most interesting commentary on the anecdote of the Gadarene devils which asked the liberty to enter the swine. Mi. 8: 28, etc. .

" See °"

at length

under No.

Daremberg and

" Pauly-Wissowa, RE, °*

No.

42.

Saglio, Dictionnaire, s.

s.

v.

v.

For Gello as a lilith-name and as probably equal to Ass.

gallu, see notes to

42.

" For the

vogue

iiicubi

see

Roscher, Ephialtes,

60.

The

special

demon which

is

the

of this classic treatise corresponds to the male Lili of our texts, but his

subject is

far

more extended.

a domestic terror.

He

is in

form

goat, satyr, faun,

etc.,

a rural as well as

A

long

MONTGOMERY

A.

J.

demons

of species of

list

of which are not

—ARAMAIC

INCANTATION TEXTS.

remains to be considered, most

still

much more than names.

evidently most dreaded

is

One

the class of the

of the most frequent and

I'bnD

Myhrmann

P33, "bind," and incantations. seize,"

:

7, recalling

the Seven

350) compares Assyrian kabalu used in

(p.

we may compare this Mk. 9: 18, and the

"take demoniac possession of," so that

and

naTex^iitvoi

There are the

Cf.

Karoxot. indicative

who

evil angels,™

Ka-a?.a/ifidvetv

^

of supernatural possession."

are called

J'trnp

^

sacri, in

NOK^D

operations. hyytloi

as

the Great

"txi

37

,

The word

is

rites

8,

:

used of pagan deities

appears in the papyri."

Name

appears in 3

6,

:

"The Satan" appears and Rabbinic" and Arabic

"

Cf.

"

Ibid., p. 43, etc.

which angels were bound

in

lore.

The

Schwab

Thompson, Semitic Magic,

is

word

in

1.

7:

nnvis

2422. ri'an

hellish

to

who shudders

at

Enoch (40:

7)

and

no amplification of the doctrine of

47.

56.

his angels,"

10,

notes, without citation, an evil spirit

" Wohlstein

read

and the absoUite use of with reference to the myth in Gen. 6. Blau iSnpn nil, p. 10, n. 2. For evil angels, see Volz,

in this sense in I Cor. 11:

JUdische Bschatologie,

the

;

F.

also "the Satans," as in

There

i

:

36: 5 (cf. 19: 13), even

angel of death

" See Tambornino, De antiquo daemonismo, " Cf. Mt. 25: 41, Rev. 12: 7, "the devi! and the

in

4

We

"angels of wrath and the angels of the house of assembly.""

of the

from

Stiibe (p. 59) suggests derivation

species with the Babylonian ahazzu."

terms

Once they

venture to suggest metaplasis with the Syriac lab, "hold,

I

e.

i.

Nn^Dnc.

or

are spoken of as the "seven 'O of night and day," i6 Spirits of Babylonian mythology."

79

§ 23.

The

no'K.

editor

ncn

makes no comment on

phrase

this or the parallel

evidently equals ^ivhn (see below, note

112).

The

"house of assembly" recalls the ancient Semitic idea of the "lyio "in, Is. 14: 13, the assembly of the gods on the Semitic Olympus, Walhalla having become a conventicle of demons! (Demons are located in the north by Jewish legend, Pirke R. Eliezer, Or '3 'a amaywyti, cKKXriala, iii, and other reff., in Eisenmenger, op. cit., ii, 438.) may refer to the conventicle of a magical cult (cf. "the synagogue of Satan," Rev. 2:9). But the phrase is probably to be interpreted from a passage in a "Christian"

—

=

amulet published by Reitzenstein, TTvedftara

" E.

r^f €KK?.^ffia^ g.

op.

" Deharim R., TheoL, 253.

cit.,

295, top

:

dpKil^u

v/ia^

ra

haxdaca

i^r/Kovra

Trovypov.

Dieterich,^ fcraxoj, 192,

inscription cited by

Jiid.

rov

1.

Cumont Oriental c. 11: "Sammael

10; so also in the

LXX,

e. g.

Ps. 96:

7,

and an

266: diis angelis.

Religions, n. 38,

p.

the head of

the Satans," quoted by Weber,

all

UNIVERSITY MUSEUM.

80

Once with

the individual Satan.

V

SCD

In 2

The Syriac

'aan^'yai

meteor, blast of wind,

Np'T is a

of

idea

the

cakiku,

D''"i''j?B>

of Satan

The

a

as

"blast," 5

4,

:

\'-\\nti'

in Epistle of

o/ic^-of,

etc.

iiafioloi.

in the

;

The Rabbinic and Mandaic it has the more

I'P'tB.

inherited an old Babylonian

demon, and then death-demon."

The

a reminiscence, as the form shows, of

Schwab

G

Barnabas, 4:

9.

of

In Hyvernat's text occurs the phrase

most plausibly

(metaplasm of

the Fiends and Foes.

The Mandaic has

appear once,

,

Old Testament."

the title

'3D,

appear in association with the

PP'T"

general sense of a plague."

Satyrs,

(35: 4) are associated the

class of seducing spirits

almost unique Semitic transliteration of

?)," the latter the

3 are mentioned the

:

the Satans

and xbiasn, the former a

Jio-tiiD

BABYLONIAN SECTION.

are black devils;

mobn

translates "the Jinn of Solomon.""

cf.

the

which Griinbaum

tiTi,

The word would then

be one of a few terms in our texts which suggest Arabic connections (see KD'J^t;',

\''P^
well

But the reserve

below).

maintained, the root

molest

devils

;

in

Pauly-Wissowa,

their

assumed by the demoniac

in

demons

13:

Cf.

38: 6; also

in

Tim.

I

4.

I,

cf.

that,

as

Noldeke

We vii.

may compare

1174.

victims the

in

bands,

cf.

The

the god

of 37

:

6

Arabic jund),

^^^13

the

in::

name "Legion"

Gospel, and the "tribes"

(snaiic) of

i.

"seducing spirits and doctrines of devils."

" So probably read forTpJ? " Norberg, Lexidion,

" Muss-Arnolt,

made

be

from the Mandaic KlJU (Syriac

explained

to be

"troop"

"

to

have antedated the Muslim Conquest.

Gennaios cited by Cumont is

is

common-Semitic, and the spread of the word may

is

in

Hyvernat,

1.

4; in 19: 13,

'pi'T.

55.

ad voc, cf. the sunu sikiku, "roaming windblast," ThompFor the simile of demons to storms, see ibid., i, 89, and compare the etymology of lilith (see above). For the word see 12: 8. " But the idea of the hairy goatlike demon which obsesses its victim with mischievous or obscene purpose is universal. Cf. the Arabic ifrit, asabb, with the same root-meaning; Wellhausen, Reste des arabischen Heidentums, 135; Baudissin, Studien, i, 136. The same phenomenon is abundantly vouched for in the Greek demonology see Roscher, Ephialtes, 29 f., for the goatlike form of the Ephialtes, and p. 62 for its epithet pilosus; and compare Pan and the Fauns. See Roscher, note son, Devils,

ii,

4,

1.

Diet., 27.

;

28sb, for similar representations in the superstition of India.

represented as haunting a particular stretch of road.

" Probably to be read

in 37

:

10.

In 5

;

4 the satyrs are

:

A.

J.

is

—ARAMAIC

MONTGOMERY

Myhrman

and

In

15:

6

sure

in

my

text;

Kin\

the root

onomatopoetic

is

"ostrich." but doubtless the former

D'Jn, the is

;

but in the

Targums

uncanny creatures translating

jackal,

was rather

D'Jn.

is

it

— so

typical of desolation.

34:

/j.

the Tosefta

Hebrew

generally translates the

D"V,

NniT

In the Syriac,

But the Rabbinic references indicate that

ruins,

and

17. translating

ri'^'b

liliths,

it

satyrs

connotation appears in the Syro-

this

by NIIT

while

,

This equation gives the key to our present word.

>a/iia ."

n

the correct spelling;"

a fabulous than a zoological species, akin to the

and vampires that haunt hexaplar to

The second

bb\ and English "howl" and "roar"), con-

(cf.

noting a howling creature and was applied to the ostrich (see Jastrow)

81

and Levy's lexicons give the word as a

Jastrow's

variant to

found the piiT.

are

2

1.

INCANTATION TEXTS.

Symmachus gives The Babylonians

represented their demons in uncouth shapes of birds and animals.*"

Besides the use of certain generic terms, such as SOE'V, "oppressors," there remain several rare or obscure species: the metaplastic

"undoer"

for battala,

;

the

'3137,

UXob, probably

also

probably from root Or? "curse."" or a form of the Targumic

demon."

The

the Arabic

ptSSE' in

sifilt,

1.

species daemonis,

For the

(see p. 80).

Hyvernat.

'D'J,

3, is

for which

Grunbaum

probably to be read

X3^t3,

"shade-

221)

(p.

pt33B',

cites

"plagues"

possibly "familiar spirits," see to 6: 2.

Some can

There are also names of individual demons. Kn'BOn, corresponding to the Arabic

the

No. 20,

NJNtDD)

XJKD^i (alongside

be identified

(see to 8: 2)

ghiil

;

in a depo-

syano 37

tentized deity.''

Some

'TIC Schw. F.

Others defy etymology: nipmpntJ'K Pogn. B, npDT 34: 10

are recognizable epithets

(q. V. for a possible interpretation). ^r\Ti 3

such obscure names are found in Schwab

" According form

this

;

\'h\h^

:

F

2,

:

Siax 3

:

2,

n'vion Schw.

and

to Jastrow, Lagarde's editions of the appears as a variant in one place.

G

;

G.Long

10,

:

lists

of

these are probably on a

Targums have everywhere

this

" See Field's Hexapla. N. B. the interpretations of the uncanny creatures passage as demons by both the Greek and the Targum.

in

"" This word is to be distinguished from I'll, an eye-disease (see below) because of the uncertainty of the spelling of the two words the 'I'll at end of Schw. G may be the one or the other word. ;

"

Cf. the Syriac SJIKB'.

"

Sttibe,

1.

4.

See Pognon, Inscriptions simitiques, 82; Clay, Anmrru,

162.

;

UNIVERSITY MUSEUM.

82

BABYLONIAN SECTION.

par with the mystical names of the angels (see § 13)." note the blanket- formulas for demons

named, and which have

who

we may

Finally

named and who are not

are

their parallel in the Babylonian,"

and

Greek

in the

magic."

There are comparatively few certain references etc.,

may

as spirits of the dead,

include them."

One

to ghosts; the

case in point

P'^^"'.

found

is

No. 39: "charmed the With that appears to her .... [in some shape] charmed the Hlith that appears to her in .... [the shape of ?] Tata her in

niece;

charmed

appear to her in dreams of nights and visions of day." ghostly apparition

which

the defiling ghosts, NnsiOT, that have entered,

all

is

Here a

definite

Also Nos. 20, 25 contain

really a diabolic delusion.

pears, Kn^JpC (see to 8: 2).

One technical term for ghost possibly apThe last of Wohlstein's series, 2422, appears

to be directed against ghosts

and

general charms against ghosts.

spell.

harm.

There

is

an interesting example of necromantic

Familiar names are given to the spirits and they are cajoled to do no

Also is

in Wohlstein, no.

2422 appears the

constant reference to dreams

ni

iri'D

s<")3'p

nu

and apparitions

(KO^J'n)

(

Krtn)," which are the milieu of demoniac and ghostly apparitions, 13; hence

'n

''tP^iV

"disturbing dreams," in

,

practically personified

bination as:

of

the

Pognon does not

category of evil

Knsien

S''Jirni

conceptions

—a

night

explain,

S'lKin (cf.

is

D^n

cf.

7:

which phrase the noun

is

Syriac)

;

dreams are frequent " This giving of

have such a com-

which nn are impure second ^11t^',

word, which

"leaper," exactly

This distinction of the

represents a later psychology.

Charms

Greek papyri; thus against

bveipov^

against ^piKTovc,^

names to demons may be in imitation of Persian Geiger and Kuhn, Grundriss d. iranischen Philologie, 659, listing 54 individual demon names.

diabolology iii,

in the

in

the

doubtless the Talmudic

the Ephialtes of the Greeks, a kind of incubus."

dream from ghost or demon

We

spirits.

(Pognon A), in

nn.

xnim,

;

unintelligible

see Jackson

" Thompson, Devils,

in

i,

153.

" E. g. 6atft6vwv KOI /til ovo/ia!;6ficvov Pradel, Griech. u. sudital. Gebete, 22, 2. *" For a typical Babylonian incantation against ghosts, see Thompson, Devils, 1.

,

37-

" For oneirolog}'

in later

Judaism, see Joel, Der Aberglaube,

" See Roscher, Ephialtes, especially

" Wessely,

xlii,

31, top.

p.

48

f.

for the etymology.

i,

103.

i,

J. A.

^vXaKTi/piov

or a

;*"

ffdiJof

—ARAMAIC

MONTGOMERY

GijfiaT0^v?.a^

wpo^

da'ifwvag^

another against enemies, robbers,

INCANTATION TEXTS.

Trpof

etc.

^avTafffiara,

and

ipA^ov^

v6aov Kal

Tzdaav

-Kph^

and

83

(pavrdafiara

oveipuv."

These dreams and the similar panic fears of day and night are also referred to in extenso in Gollancz's Syriac charms..

(2)

Respectable or "white" magic includes not merely the laying of

evil

but counter magic" against the machinations of hostile sorcerers.

spirits

Just so the Babylonian Makln-str'its devotes the witch by

itself to the rites

means of simulacra which are consumed

of destroying

in the fire

;

the

Greek magic has the same defensive purpose.

The Mandaic

somewhat of the ancient dread of witches with

their description of those

uncanny and obscene persons, and, the

have noted above, the witch and

as I

are practically identified.

lilith

It

texts recall

was most

efficacious if the sorcerer

were known so that he could

be named and the "tables turned" upon him by casting upon him his malign

all

no curse "returns empty."

for

arts,

Such a case appears

in

Schwab G;

the evils that have fallen on the victim are bidden to fall on the head

NDK 13 N1D1K.

of

NiWK means

But examination of the name reveals that

"spellbinder" and

KDN simply means "mother."

the bowl has satisfied his client by assuming that he sorcerer's ner,

in

name.

It is

all

evil

works,

etc.,

are

fictitious;

The

writer of

knows

nothing else than the legal "John Doe."

Wohlstein 2416,

it is

the adverse

In like man-

commanded

to

return

against their instigator.

But inasmuch as the

names are not generally known, the

sorcerer's

incantations content themselves with listing the various kinds of magical practices

and putting them under the potent

spell.

The Surpu-stnts

illustrates the prophylactic practice; for instance, its third tablet" is con-

"

lb., 42.

"

lb., 64. Dream-magic was highly developed among the Greeks; we have charms for sending dreams, bvetpoTro/nroi e. g. Dieterich, op. cit., 191, 1. 15. Magic is required as an antidote. Hence dreams are listed with other maleficent agencies, ,

e.

g.

:

TTvevfiara

" Probably

x^^iivm,

a/iapriai,

dvetpoi,

bpnoi,

fJaoKavta;

technically expressed by 1'^3'p.

" Zimmern, Beitrage,

13.

Wessely, xxxvi, 8l,

1.

8l.

84

UNIVERSITY MUSEUM.

BABYU)NIAN SECTION.

cerned with breaking every possible kind of ban (matnit) that

Hence a recurring phrase

befallen a person.

"may

tablet: grief,

the

which

is

the curse, the ban,

my

with evils of the

etc.

we

Accordingly

papo,

etc.

;""

rcnn

ND'lp, "invocations."

flesh, just as

exorcism effected with

find

(+

"black

i'E"3),"

=

with the sense of poisoning,

Uym

the praxis of the fifth

We

body, be peeled off like this onion."

union of curses,

against

in

the misery, the sickness, the

the misdeed, the impiety, the transgression, the sickness,

sin,

in

the pain,

may have

(the singular

ri'^ip

in

this

arts,"

prudent intention perhaps

'pT

generally

"sorceries," 39: 4;°*

16: 10), the

of maleficent magic," also termed the

xbpna.

iTriK/f/nFic

or

;

the

especially

Nnt21^,

where the authors of these bans are foetus, laborer,

prostitute,

the frequent

listing of the

in

lines:

of

which

all

father,

avh^tfia,

e.

For

this

15: father, mother,

XO'in, which

is

;

also

the Syriac

perhaps also Ti^K (Wohlstein, 2426: 5)." its

abundant

parallel in

the third tablet of the .$i
g.

possible kinds and origins of curse are listed in

The unborn

child, naturally

miserable, hence a malignant wraith,

**

g. no.

has defrauded him. brothers

mother, grandfather, grandmother, brother,

posterity, infant."

°"

e.

op'""

Pognon's Mandaic bowls,

bans and their originators has

the Babylonian magic; cited,

specified,

who

"vows" and the

nT'J, maleficent

Christian equivalent of

This

master

in

icpol

There are the

various terms or kinds of curses, the mamit of the Babylonian, the

of the Greek magic

the

they occur in our bowls.

xnno,

ipapfiaKOTroiiaf-

mark here

is

sister,

165 etc.,

regarded as homeless and

classed in the Babylonian magic

and following technical names for sorcery, see

§ 11,

beginning.

Cf. the Latin equivalents, nefaria sacra, maleficia. artes nefandae, malae artes;

see Abt,

" So

Die Apologie des Apuleius, in

the Syriac, also in 7

:

30. 13.

But

^apiiuKov

survived in a good sense in

Bishop Serapion's prayers, "Thy name be a (p. for health and soundness." For an extensive discussion of the word, see It is formally impossible to distinguish between the words Abt, Apuleius, 112. Cf. the use of the adjective "sorcerers" and "sorceries," except in the Mandaic. literature with magical tinge,

KrtJiw, 3g:

e. g.

in no. 30 of

6.

" For these words see the convenient summary in T. W. Davies, Magic, Divination and Denionology among the Hebrews and their Neighbors, 44 ff. " See above,

§

11.

Pognon was

the

first

correctly to interpret this term, B,

p.

19.

" In 2 6 we find KfiOinN, xriDtS", Kni'tJ, used of the "white magician's" own work. " A similar list in Ellis 3 Schwab B. In the later magic these classes are listed in exorcism of the evil eye. :

=

MONTGOMERY

A.

J.

Mandaic

as in the

citation with the causes of ban,

The

or prostitute."" Nntsib

ARAMAIC INCANTATION TEXTS.

85

and so too the hierodule

difference between the Babylonian

mamit and

these

that the former has rather the sense of taboo, the latter of a

is

malicious curse effected under foul auspices.""

Then and the

there are the "names," ^^''12,

Compare "the

i6: 8. snnDit?, of hostile invocations,'"

e. g.

"words," curse formulas, including the informal imprecation.

word" of

evil

witch

the

in

Babylonian

and the

magic,""

current Babylonian phrase, "the evil mouth, the evil tongue, the evil

The Talmud has

the principle,

"None open

his

natural passage of thought the tongue and the e.

g.

:

"Bound and

Bound be and

is

the tongue in

mouth, held be

its

in for

a

exorcism,

shaken .... the teeth

its lips,

The binding of

and invocations."""

a frequent element in the Greek magic

in "VViinsch's

By

to Satan."""

mouth come

held be the mouth, and bound the tongue, of curses

stopped the ears of curses

tongue

mouth

lip."'"*

Appendix of defixiones

to the

;

some

Corpus

thirty of the

the

KardSeafioi

Inscript. Attic, are for

binding this "unruly member."""

Further objects of exorcism are the rites

NmODN

of maleficent cults; the

Ml, "mysteries," the

(Stiibe,

1.

A

2426: 5), enchantments effected by priests (pon)."" its

use in the bowls

is

sacramental

2) and nos (Wohlstein,

unique word

snobtTK, found coupled with the above terms.

and Wohlstein"" compared form IV of the Arabic verb and rendered a delivery to

*" Jastrow, op. ""

But

evil.

cit.,

So the Greek

""

,

compared with the Targumic

and the Jewish collection of charms

PSBA,

names of Hecate

the

Fluchiafeln, no.

in

the

Greek

Karadea/iot,

op.

cit.,

cit.,

as

used

in

Thompson,

e.

g.

Wiinsch, Antike

50,

i,

285.

with citations.

Berak. 19a, 60a, Ketub. 8b; see Joel, Der Aberglauhe, and Blau, op. cit., 6i,^with Talmudic instances. L-dz.,

it

xxviii-ix.

"*

'"•

IDPt^N,

i.

See Jastrow, op.

"* Fossey,

to be

367, 373.

i,

Karaieafioc

"Folk Lore of Mossoul," "° Cf.

it is

in

Halevy

i,

70 (but rationalizing),

4.

An amulet of later age Deissmann, Light from the Ancient East, 307. (Reitzenstein, Poimandres, 295) analyzes the evil tongue into the lie, accusation, '^

magic, sycophancy. '"'

So

rightly

Stiibe;

On

the heathen

priest

was, and at last appeared exclusively

the second of Wiinsch's Fluchtafeln is the design of to be, a magician. *" Comptes rendus, IV, v, 292; ZA, viii, 336.

an

altar.

UNIVERSITY MUSEUM.

86

in Targ. Jer. to

part

and

found

is

it is

Lev. 8: 28,

in the

BABYLONIAN SECTION.

Mandaic system, where the

the exact equivalent of the Greek

the usual terms, the

"'"1D''N,"'

the

=

sense of dedication,

etc., in

nun.

N'^ND^tr

Its counter-

are the

rf^.e^i,""

Also

the (magic) rites."'

rt^fr//,

"h^p, "countercharms," the

"'lU'p, etc., all

are listed for exorcism.

More obscure are the NmnD (Ellis 3: which may be possibly compared the Kmitf 6."'

2426:

Also the

Schwab proposed

"envisager," of

fipt^,

of

the

This meaning

where

cited,

But from

it is

its

eye;

evil

magic

arts

Stube,

flpC

Wohlstein,

used of a

Lilith,

corroborated by the amulet of Lidzbarski's just

is

parallel to X3"in

peculiar intensive

with

nection

—with

have aroused question.

)

Lidzbarski, connect with the root "to knock", (cf. 11: 6)."'

"hidden arts"

Schwab R, and Wohlstein,

(once KnsipntJ'K

snBip''B'

=

10)

form

cf.

;

and

+), wasting and mishap. word must have some con-

X'"ip(l. 11 ff I

think the

modern

the

knockings and

spiritualistic

rappings.

Probably the exorcism in the fragment published by Schwab, xii,

299,

from

"" Brandt,

Gram.,

sin

and

guilt (KHNtin, KO'trx),

Mand. Rel,

120,

170;

Mand.

PSBA,

immediately after "arts" and

Schr., 8, n.

5,

36, n.

i;

Noldeke, Mand.

p. xxviii.

'" Dieterich,

Pognon

above.

Abraxas, 136. Stiibe (p. 37) first offered the explanation given discusses an obscure phrase in his bowls tliKnaScMi '"is'nc (B, p. 49),

Lidzbarski treating the same phrase (Bph. i, 94) such a form and translates, "I deliver them," which is unsatisfactory. Probably our noun is to be understood here, reading the nominal suffix 11 for the verbal jw Our word may be a translation of the Greek ts^^tt); but n. b. Robertson Smith's note on the mystery idea involved in aslama (he might translating "and their adherents." rightly takes exception to

—

—

.

have added the Hebrew B'oSe'), Rel. Sem., 80. '" Noldeke, Z. holds that f. Keils.-forsch., ii, 299, animadverting upon Hyvernat KID'K, translated "prince, angel," always means "charm." Now the parallelism in '3 '3T '3«Sd, 1. 15 (see above, Wohlstein 2422 between «nB»33 M'an nD'K, 7, and "genius, angel" n. 70), appears to approve Hyvernat, while in the Talmud '(* '«, angel of nourishment). But Noldeke's etymology is doubtless right; (e. g. >3lTon A proof of this is a genius to be invoked was himself called an incantamentum. found in the Mandaic amulet published by Lidzbarski in the •Plorilegium dedicated to de Vogije, p. 349, in 1. 29 f. (not understood by the editor cf. 1. 210), where Hibel 1.

=

Ziwa

is

the

Ktacm

»iq;i,

"the

True Charm";

'i

=

—

«1B'P

=

«"iD'K.

Cf. the

Mandaic

genius "Great Mystery." "'

Wohlstein

:

"bose Schickungen"

;

or

it

may

be

related

to

Assyrian satdru,

sadaru, "write," of a written charm. "' hit,"

So

in a

Babylonian

Fossey, op.

cit.,

282.

text,

of demons

:

"The man they

strike, the

women

they

—ARAMAIC

MONTGOMBRY

J. A.

"vows," with which compare the

INCANTATION TEXTS.

Dyt5'K in his

tJ^a

M

text

i8,

87

exercised

is

against practices which magically placed "sin" on the shoulders of

Compare

innocent person.

of wickedness and is

its

curse to the land of Shinar {Zech. 5).

But there

doubtless a reminiscence here of the old Babylonian forms in which a

sense of personal guilt appears in the incantations 5

some

the symbol in Zecharia's vision of the removal

and 6 of the

^wr/iM-series,

e. g. 5,

1.

yy

;

so frequently in tablets

where the summary

fT.,

is

made

of

"the curse, the ban, the pain, the misery, the sickness, the ailment, the sin

{ami),

texts,

demoniac

offence

(hablati),

transgression

the

the only case then of a sense of sin in

but from the point of view that the sin has been inspired by a Heitmiiller pertinently remarks:"" "Die Siinde

force.

And

Besessenheit." nvel'/iara

the

(serti),

The above would be

(hititi)."

our

misdeed

the

;|;i9(5)'ia,

ist

ein

so sins are listed in the Greek objects of exorcism,

=

g.

bpnoi, (iacKaviai."^

a/iapriat, oveipoi,

The malice (s'nro

Art e.

unsJD) of Lidz. 4

is

the enmity which magic

could conjure up against an enemy, a dreaded means of revenge, and very

Compare

frequent in ancient magic.

having this

specific object,"'

by Miss L. MacDonald,"'

tablets published

from Mossoul

the Jewish charms

and for the Greek world the Cypriote leaden in

which the gods are constantly

invoked to suppress the wrath and anger and power and might of the

A

adversary."* in

tablet to

Wunsch's small

summing up

provoke such malice against an enemy

collection.""

or personification of

The

B"3 ^'n or

all this

kind of

Particularly dreaded were the material

rB"3

into

no. 2

(30: 4)

evil

sorcery, amulets, spirits.

frequent of these objects of exorcism are the nDin (sing. stones, beads,

is

is

a

evil potency.

means of

which themselves came to be personified

Vn

etc.,

The most

Nmoin),™ small

carried singly, or on strings and necklaces, primarily

etc.,

used as amulets, but coming to possess at least in the Mandaic superstition "• "' "'

"* "*

Op.

cit.,

307.

Wessely, xxxvi,

81,

Thompson, PSBA, lb., xiii,

160.

Cf. the

charm

"•

See the

*"

For

1.

1443

ff.

(the Paris Papyrus).

xxviii, 106, 108, etc.

in Wessely, xlii, 60

editor's

comment,

f.

p. 8.

their character as spirits, see Noldeke,

Mand. Gram.,

76.

—

UNIVBRSITY MUSEUM.

88

We

a baneful influence."'

an opal to bring another

might think of the manipulation

ill-luck

dead men's bones,

joints of an^iT't 'n

,

NS^3

"pebble," Ellis 3: 11,

,

of, for instance,

;

more obscene,

but probably the objects are

Their standing epithet

etc.

and we read of their "tongue,"

charms" are exorcised

lace

BABYLONIAN SECTION.

in like

e. g.

2

:

manner,"* also the

would belong

to the

The

7.'""

pa't?

same

"impious,"

is

NDpJj;

(15

class,

,

"neck-

;"' 6, q. v.)

:

but

it

prob-

is

ably to be read XDiD.

The magic bowls perhaps Ellis 34:

X'JKm

is

one reference to the magic

and to the use of wax,

nstn,""

'i"iD

of 7: II (q. V.) and the

like

"iNtn

=

among

c), and so the magic knots,

/.

There

10.

themselves are

circles.

The

'S'T

''bi'M

of

the evil influences

'icp

7: 13, and

,

circle of the doctors

NTp, both

Pognon B,

in

(7:

(?)

of sorcery,

39: 7 (q. v.).

may be

no. 27,

13,

np'v

The

explained

of 7: 13 (q. v.), entered between the "arts"

and "bowl," may be the hairs of the victim as used

in magic.

'" The museums of antiquities possess many such necklace charms, which are often composed of stones of the shape of a drop or an eye prophylactic against the evil eye? See for example, the illustrations to the art. "Amuletum" in Daremberg

—

and Saglio, Dictionnaire des antiquites grec. et rom; Elworthy, The Evil Bye, fig. For the use of stones in Babylonian magic, see the 3d tablet of the Labartuseries and Myhrman's note thereon, ZA, xvi, 151 cf. Jastrow, op. cit., i, 338, and Thompson, Semitic Magic, p. Ixiii. In Syriac «imn is also used of the joints of the vertebra = the sa/'pti of the ass as prescribed in the Lahartu texts. With this cf. 21.

;

the prescription of parvuni asini freni anuluin in digito portandiim, Cyranides

ii,

15.

Mely and Ruelle, Les lapidaires grecs, Paris, 1898, quoted by Tambornino, De ant. daemonismo, 83. The mystical properties of stones in Egyptian lore is well known, and they were associated with the metals and planets see Berthelot, Les origines d'alchimie, Paris, 1885, 47, 218 etc. For the use of stones and bones as prophylactics against the evil eye, see Seligmann, Der base Blick, ii, 24, 141 fT. For Hellenistic references and bibliography, see Abt, Apuleius, 115. Buxtorf and Levy, in their dictionaries, j. v., and Griinbaum, ZDMG, xxxi, 263, understand these charms as

6,

ed.

;

flf.,

pearls or corals. '" Cf. the

cit.,

Af'iJof

fidyv!i(

vveuv: see Abt, op.

and

121,

115,

n.

b.

the baitulia

"'

™

For these

'/.(Soi

Ififvxoi

articles see Krauss,

Talmudische Archdologie,

i,

203

ff.

;

Blau, op.

91.

""

For the Babylonian

ideas of the virtue of the circle, see above, §

the famous rainmaker in the Talmud,

of his use of this device, Taanith cit.,

cit.,

by Philo of Byblos, Eusebius, Praep. evang., i, 6. Once, as though misunderstood, masculinized. 'pJN, 12. 9; also wnpJK.

described as

i,

33,

orthodox.

3:8;

was

called

^JJ?Dn

see Blau, op.

cit.,

,

8.

Choni,

the circle-drawer, because 33.

Choni was an Essene, but he appears to have stood

According to Joel, op. good repute with the

in

To

MONTGOMERY

A.

J.

—there

30: 3

f.

:

looks

right

thinks

is

not the sole

if

man

or woman,"' the eye of contumely, the eye that

the

heart."

meant one who

58: 9 and

cf.

By

word

the

NTNDI

Or from

casts the evil eye.

from the western (cf. also

Code Hammurabi,

possibly

right in holding'" that

ment

often the chief,

is

it

longest pertinent passage in the Nippur texts

"the eye of into

reference in the bowls, although

little

Pognon,

its

B,

p.

among

is

Jews the

evil

Griinbaum

g.

eye was of a diliferent char-

Old Testa-

moral powers of envy, hatred, and so

to the

rationalized

e.

doubtless

is

Jettatura, referring rather, as also in the

Mt. 20: 15),

forth; the evil eye

the

§ 123.

41,

idea of "beckoning"

be connected with the malicious "putting forth of the finger,"

it

acter

endowment

Eye

The

object of exorcism.'"

Is.

— Nature's

comparatively

is

magic of East and West

in the later

may

89

that very malignant potency, the Evil

of sorcery

is

ARAMAIC INCANTATION TUXTS.

and moralized.

Wellhausen also notes

the connection of the evil eye and envy in early Arabian thought.""

(3)

We

come now

to those objects of

exorcism which to modern science

and "common sense" appear as natural physical or psychical maladies, but which ancient thought regarded as actuated by demons, even that the

malady

how

we have

far

in question in this

phenomenon

peopled the universe with Steele

was personified as an

spirits

evil spirit.

to the extent

It is

a question

the survival of ancient animism which

good and

magic of these bowls we have the

and how far

evil,

in the fin

de

result of a (poetical?) personifi-

cation of evil which comes to be taken as real by the superstitious mind.

The

ancient demonology survives but

it is

reinforced by the hypostatizations

and personifications of the play and fancy of the later mind, working sometimes in the

field

of a worse superstition, sometimes at the service of the

free and philosophic imagination."'

*"

In the

Old Testament the Word, the

For Talmudic notions, see Blau, Zauberwesen, 152;

A Palestinian amulet published by the writer eye of his father, mother, women, men, virgins and demons." "*

" ZDMG, "°

xxxi, 260

Reste arab. Held.,

'" Cf. the issue of

in

Joel,

JAOS,

Aberglaube,

1911, 281:

74.

ailment and shame and spirit

f.

I43-

the

i,

"from the

Platonic Ideas into the Gnostic Aeons.

UNIVERSITY MUSEUM.

90

Spirit of

Yahwe, even

antagonistic

Greek

And

to

Sword (Am.

his

Yahwe

ified; the evil spirit of

origin;

its

g: 4, cf. Gen. 3: 24), are person-

becomes

(i Ki. 22)

end an

in the

sevenfold gift of

the

Seven

text, issues in the

BABYLONIAN SECTION.

the

Spirit

Spirits about the throne of

evil spirit

in Is. 11, 2,

God, Rev.

i

:

theophany came under the same treatment of mystical personification.'" is

4.

Wheels and the Beasts that accompany God's

so the Chariot and the

we

a similar phenomenon that

find in the

Testament of Solomon

;

It

the

seven demons brought to book by Solomon give their names as "Deception,^ Battle," etc. or the thirty-six elements

Strife,

moral essences;'" and

into

Seven Deadly

Sins,

(aroixeia')

are hypostatized

same manner the Church personified the

in the

which the Protestant Spenser dramatized

in his perfect

For various psychological reasons there was an increasing multi-

poetry.

plication of the evils against

demons,

specific

like

not only

;

Tiu the Babylonian fiend of headache, but diseases

under other names, and might be exorcised.

which exorcism might be practiced

shame,

social evils such as enemies, loss of property,

Probably the more

intelligent

man

regarded this as a

rational substitution for the elder demonology, while to the superstitious

merely meant more demons.

At

of the hypostatization of natural

events in the later magic

all ills

—how seriously

it

is

we

find

to be taken

it

more is

not

always certain, and their commonplace names are simply given, whereas

would name the demoniac germ of the malady.

the old Babylonian magic

Hence

in

our

lists

of exorcised

we have

ills

in addition to the actual devils,

already catalogued, series of evils which are somewhat on the borderland of

The

diabolology. is

old exorcisms

still

man wants

not ample enough; a

also the physician,

we may observe

in the

to exorcise headache, while he

may be

Probably too as the exorcist ("medicine

skeptical as to the existence of Tiu.

man") was

are effective but the old demonology

and medicine was born out of magic

naming of the

rites,

actual maladies an intrusion of the

rational spirit.'"

"" So the "thrones, dominions, principalities, powers," of Paul (Col. i: 16); not only Gnosticism worked out this line of thought but also the Church took this

heavenly hierarchy seriously. '"

JQR,

ix,

{KaraTuiXia, etc.)

'"

Beitr.

24,

Ahhazu becomes z.

Kenntniss

So

34.

Mand.,

d.

ii,

2

:

the

in

Hermas, the vices of the tongue are

3

cf. v,

;

name

ass.-bab.

2

:

7;

xii,

2:

of a certain

Medesin,

61.

called

Aat/idvia

2.

fever

(a "yellow" fever), Kiichler,

N. B. the assignment of the several

k

MONTGOMERY

A.

J.

In the Babylonian ing of

example

ills

—

tions except that rationalistic

it

A

the text

limbs,

series

introduced by a

is

affection

of

liver,

list

of

heart, gall-

etc.,

and then

an interesting predecessor of our inscrip-

is

places the maladies

tendency?

summariz-

long and interesting

follow the evil eye, curses, calumny,

named demons;

certain

The

broken

contortions,

Then

bladder, etc.

91

find cases in the magical texts of the

along with the demons.

presented by Jastrow.'"

is

physical

we

maladies

specific

ARAMAIC INCANTATION TEXTS.

consequence of a

Is this the

first.

In the texts published by Kiichler

we

find semi-

magical prescriptions for diseases alone.

The New Testament

gives a first-hand insight into the popular

demon-

ology of a representative portion of the oriental world at the beginning of

our

We

era.

(Mt.

12:

Trvev/ia

dumbness and deafness and blindness

find there devils of

22,Mk- 9-

aa^eveiac

Lu. 13:

,

one

etc.);

17,

II

;

clean spirits to cast

"a spirit of infirmity,"

Simon's mother-in-law was seized with a great

fever and Jesus rebuked the fever,

And

case he rebuked the wind.

woman had

ineriftvaev^'^

Jesus gave

tq nvperv ^'^

even as

his disciples

them out and heal every

in

another

power "over un-

disease and every malady,"

Mt. 10." In the Egyptian magic there

is

the like identification of diseases with

demons,"* and the Greek magical papyri are

charm given by Wessely, iraaav

TTjodf

vdaov Kal

<j>v\aiiT>]ptov

So

iraiJof,'"

full

aufiarcKJiMa^

in the

phantoms,

Myhrman ZA,

xvi,

title

etc.,

of a

(pavraafiaTa,

79: Exorcised,

"all

etc.

manners of diseases"

be "all demons, devils,

dark

to the different parts of the body, head, throat, etc.;

146.

As Jastrow says, we gain here "a further insight i, 367 ff. Other connection between the medical caUing and that of the exorcist."

examples, Thompson. Devils, ""

=

"'

An

Hebrew angel

i,

17,

I4S. ^tc.

lyi. ayyeJ.of,

Poimandres,

19.

of fever, et al., appears in Byzantine charms; see Reitzenthe Rabbinic hiD'k, discussed above, n. 112.

It is

Conybeare, JQR,

"*

See

'"

Cases cited by Budge, Egyptian Magic, 206

*" xlii, "'

jrpbg

Rel. Bab. u. Ass.,

into the

stein,

Cf. the

every practice, all temptations, unclean spirits, cruel dreams,

demons, asakku, namtaru,

"

g. p.

e.

it.

Sai/iovag,

samples of Syriac charms published

by Gollancz"' we have the same summarization of along with the demons,

of

npog

at length

39,

1-

viii,

583. etc. ff.

589.

Actes du iiieme Congres des Orientalistes, Section

4,

77.

;

UNIVERSITY MUSEUM.

92

apparitions;

fear"'

BABYEONIAN SECTION.

and trembling,

and

terror

excessive weeping; fever-panic, tertian fever,

inflammations,

ills,

etc.

when

;

travail;"" tumors, pestilences,

and

a child troubles

....

all

pains and

kinds of fever,

mother with pains of

all

sicknesses,

number of Byzantine charms

Vassiliev has published a

against specific diseases,'" the ndvTa TO aKap\fara f)

e7rij}ov?MV,

^

fiT^^etc

TTvei'/iara,

awdvrr/fia^*^

f/

i^avarov,

(sic^

r^

of which

first

[JaaKavin,

f/

vovTipbv,

i/

(pap/iaKeia,

voaepov,

f)

a?L^toi'fisvov^

^

i)

Kufov,

//

}/

fiop^hfitvnv^

r/

etc.

And

directed especially

(jiofiefiia/iuc,

tu^^oi',

wounds

all.

a general panacea

is

febrile

its

oppositions, surprises, revenges .... the nine sicknesses,"

all

anxiety,

dread,

surprise,

all

f/

>/

ipp'K'/,

a?M.?.oi\

dpaev,

irvpe-iic,

>/

aeAT/viaKiiv,

ij

'&r//.v,

;;

opm'fw t/^uf

:

7/

voffr/fidrtjv

(sic):-

The most common of

the demoniac categories bearing

upon physical

maladies are those with the general significance of "stroke, plague" especially epidemic disease,

Kt23lK';

'JJ3B,

and

n.

b.

ri'v^s

i6:

lo;

:

N3J33

Nnino,

Mand. sn'no;

t2''e'

Cf. Ps. 91

a psalm and a verse which the Jews regarded as a valuable

5,

:

(taitr?)

34:

10,

The

phylactery, and Ps. 89: 33.

39: 4;"' also the

XDOn, "sufferings.""'

treated above

Nnaip''K'

may

be included

here, =: pd-iafia. It is

a minority of the bowl inscriptions which refer to special diseases.

Of

our texts Nos.

11, 16, 24, 29, 34, are

in

Lidzbarski

lists

5

;

of

of this character; so also a clause

diseases appear in

Wohlstein 2422, apparently

mostly cutaneous affections,"' and at the end of Schwab G. "'

Fears are a frequent object of exorcism in the Greek magic, e. g. Wessely, xlii, and collation of the subject by Tambornino, De ant. daemonismo, 58, 65 f. see also Dieterich, Abraxas, 86 f. 64,

1.

25,

'"

This

"*

Anecdota graeco-byzaniina,

in earlier

'" Cf. Dieterich,

magic would have been ascribed

Abraxas,

196,

occurrence, Siid-ital. Gebete, 96. '**

For 62

a

So

21, etc.:

1.

in

Schwab

explained by Pradel as of a demon's G,

cf.

use of verb =^ »ip.

=

cit.,

19,

Wendland, Die hellenistisch-romische Kultur,

;

wnnp, and

survey of the Hellenistic personifications of disease, see Tambornino, Mania; febris, etc.; also see Reitzenstein, Poimandres, e. g. insanity

op.

ff.

to the jealous L,ilith.

332.

i,

125.

*" Cf. the ....

pd-mafia

N.

F., xvii,

'"

,

prayer of the B;shop Serapion directed against ndaa nXnyfi, ndaa fidart^, in Wobbermin, Altchristliche liturg. Stucke, in Texte u. Untersuchungen,

2,

p.

13.

The »n«Dn, Schw. M:

17,

right after "arts"

and before B"2 nycN may refer to

tortures inflicted by magical operations. "*

See Frankel's criticism of readings, ZA,

ix, 308.

J.

We

MONTGOMERY

A.

names of

find listed general

number of cutaneous

a large

DiDTn;'" a series in 24: 2:

G we

f=

read of "np'N

ARAMAIC INCANTATION TEXTS. diseases,

nsnc;*)

't"2

(?)."'

•'»

smvB', 11:

tumor of the

eye, dysentery, is

and

in

presented in the

1.

may

In

pvis<0;

Schwab

nock and

nd^j?,

snainB-

KDnj? ("swelling"?),

referred to in 34: 10 {q. v.)

of fevers

'3'3,

naian, N'niBsn, KDin,

riTtn,

Wohlstein, np', "fevers"), sbnn,

The demons list

'Jmn,

SJIS, sriTN, probably fevers.

sn'TN,

NnC'K (neo-Syriac, malarial fever),'"

sumption," Rabb.

NsnJ,

diseases:

"C'p

e. g.

93

("con-

possibly "fever."

2, is

be the spirits of cancer,

hand and

13 palsy of

A

foot.""

In the Berlin bowl 2416 Wohlstein reads a certain affection as

NHfa, it,

translating

it

"boser Fluss"

by a desperate solution, as the

was used

as

=

The

root

is

Tl), interpreting

'2

it

parallel to

Ti3

The

above),"*

DniOD

.

Til

jugular vein which he supposes

Jastrow in his Lexicon gives both

discussed

Kill"

closely related to

is

it

reads

Stiibe

leucoma of the eye (again the same confusion of

word

the

in

and

;

sacrificial

as a maleficent charm.

nn\

and

long

of Gollancz's Syriac charms.

first

correct

1

spelling

T""!!

and is

T I'll

"blindness," Gen. 19: 11, 2 Ki, 6: 18.

"be clear, bright"

(cf.

the Assyrian)

;'"

the

sense of blindness in connection with this root arose from the fact that the sun produces blindness (eye-diseases are

or

from the dazzling sensation

most common

by those

suflfered

in the Orient),

with certain

aflFected

optical diseases.

No. 29: 7 we have a characteristic magical prescription for a woman who is exorcised from the various categories of devils and charms (xnpjy) ""

For these and the following terms,

'"

A

'"

Wohlstein,

'"

For the diseases in the Bible and Talmud see Jewish Encyc. 517 f. for demons of diseases, with bibliography, viii, 413

see Glossary C.

disease asu in Assyrian, Kiichler, op.

cit.,

131,

197.

Frankel (i&., 309) eft. dropsy or urinary affection? Hull. 105b, and explains as "water from which a demon has drunk." It may be the eye-disease known to the Jews as "water," see Preuss (cited in next note), p. 305.

and

2422:

20,

iv,

art.

"Medicine,"

f

noteworthy

;

treatments that have since appeared are Krauss, Talmudisclie Archdologie, i, § 104, Medezin, IQII (with extensive bibliography), while J. Preuss, Biblisch-talmudtsche Fishberg, The Jezvs, 1911, cc. 13-1.S, may be consulted with profit. Many of the medical

terms

in

""

the bowls are not to be found in the Jewish literature.

For

'" etc.,

is

"Yarod" disease, form of our word,

this

disease Tl, a

The Talmudic formula formed from

this root.

see Preuss, op. p.

cit.,

308.

He

notices also the eye-

310.

against blindness, Shabriri, briri,

riri,

ri,

Ab. Z. 12b,

UNIVERSITY MUSEUM.

94

and then from KDD'a NiaT

larities,

followed by

"the spirit

literally

.

"'DitD,

( ?)

then are mentioned

;

"pollutions" (fluxes?), and the

In a badly arranged series in No. i6

epilepsy. •'i'SJi

a menstruation malady

,

which are evidently the causes of feminine irregu-

Kn'paao

s
BABYLONIAN SECTION.

(=

we

find

si^S'J (1.

na,

9) the

breath?) of stench and asthma,"

foul or labored breath symptomatic of diseases (see ad loc).

again a charm for a woman, after the

list

i.

probably 'T3 e.

r»"i

of the

In 11: 3

f.,

of demons appear xmpj? and Kn!53n

which we should translate "barrenness" and "bereavement," understanding

them

But

as personified."*

(see to No.

takkdlta).

in the parallel

11) bereavement has

Which

is

become a

Mandaic Lilith

the original of these forms?

text of Lidzbarski's

Nnbasn,

(KJT'^'S

xnopi

In 34: 10

'Ti

=

jnyaN

might be rendered, "ugliness and distortion," with which compare the

charms of the Greek youths Another

from two other passages we

see that

witchcraft that would effect poverty in the victim's

mos,

'01,

where

Again

life

it is

which

"the genius of poverty," 16: 10, and Lidz., 4: snps "distress"

12

in 34:

N3ini SJDnin

We

looks, etc."'

So poverty KniraD'O,

class of evils are those of a social nature.

figures in 34: 12, but

'DT

good

in the papyri for health,

.nyx'

mark

exorcised:

xnnpK

piB'n

and "sickness" are epexegetical to "invocations." found an exorcism against,

is

is

the hostile

all

kinds of losses:

KJ't

in 7: 11 are troubles involving shame.'"

had not gone very far;

that the rationalization of maladies

the decadent Babylonians were satisfied with the exorcism of devils and

For modern magical

witchcraft and avoided the diagnosis of diseases. practice in this field see the collection of Jewish

C.

Thompson, "Folklore of Mossoul," PSBA,

have

fled,

charms pubhshed by R.

igo6-y.

In these the spirits

but the ancient magical practices remain effective.

"* Cf. the constant personification "" E. g. Dieterich,

"• Cf. the ij?si

Abraxas,

ifi.nB

of

my

197,

I.

in

Greek magic of

(iaoKavla.

3.

amulet published in

JAOS,

191

1.

281.

Propitious Angsls, Deitiss, Etc.

§ 13-

In the Babylonian exorcistic system the beneficent gods and spirits

were arrayed and invoked against the demons and

that affected

ills

human

Jastrow gives a specimen of such an invocation of some twenty

kind. deities'

and discusses

at length these various lists

another example, given by Reisner,'

fifty

and

300 Annunaki of heaven and 600 of earth, are invoked. then that

we must go

to

In

their orders.'

great gods, seven gods of destiny, It is

not inevitable

Persian dualism to discover the origin of the

Absolute monotheism with

its desire that the one God down before the specious and alluring argument that must be more who are with us than those who are against us (2 Ki.

Jewish angelology.

be exalted alone broke there

6: 16). It is to

many

be premised that in

very deficient; reliance

is

of our texts the religious element

reference to Deity or other personal agencies of friendly character. inscriptions

in

may

invoked

which

supernatural

such

agencies

apart from

Those

God

are

many distinct known names and name-

be divided into three classes, representing so

There are those

origins.

is

placed upon bans and formulas with often no

in

which the

well

formations of the Jewish angelology appear; although, as remarked above, § 12, the

(often

=

word "angel" deity).

is

Then

not used in there

are

all

cases in the usual Jewish sense

the genii

mostly with names of outlandish formation.

of the Mandaic religion,

And

finally

there are the

invocations of evidently pagan origin in which deities are named, although

unfortunately most of their names are obscure or perverted by the text tradition. like a

Further these different elements are confused and what appears

good Jewish text

*

From

"

Rel. Bab. u. Ass.,

*

Sum.-bab. Hymnen,

at

the ^wr/iM-series, i,

iv,

times

I.

68

admits a pagan

ff.

289. iv,

1.

152

ff.

(95)

deity

into

its

celestial

UNIVERSITY MUSEUM.

96

— somewhat

hierarchy

as

BABYLONIAN SECTION. Church

mediaeval

the

came

to

canonize the

genii.

Pognon has

Buddha.

need not dwell long upon the Mandaic

\\'e

( 1 )

given a survey of those occurring in his bowls,' to which

few more from Lidzbarski's and

my

Some

texts.

terned after the Jewish angelic nomenclature,

have forms a

find

in -ai,

name

e.

A

Piriawis and Sindiriawis.

The

(2)

(=

(No.

bsBIl), or

38), or

we

patterned after the obscure Mandaic principles

O'lNnCKp

known Mandaic

called "angels"

g. 'SJnJJ, 'sniya,

be added a

of the names are patb'ysnij;

g.

e.

may

number of

names are not found

the

in

the

literature.'

angelology of the apparently Jewish texts and the angelic

nomenclature are not as elaborate as

we

find in later

Jewish

literature,

e. g.

the Szi'ord of Moses' or the Sefcr Rasiel^ the bulk of which consists of

The majority of our

of angelic names.'

lists

The most common names are formed

first

the

necessary precedence.*

Our

in as angels.

known

He

by Gabriel, Raphael, Nuriel, order

has

Gabriel

Myhrman, Wohlstein B,

*

p.

As

a rule the

although other formations appear and quite un-

land of Jewish angelology and not within

the

no such names.

angels are Michael. Gabriel, Raphael. in -cl,

Jewish potencies are brought

Taking up

texts have

angels,

its

we

find that

sometimes appears ct al.

first,

(e. g.

—Gabriel,

texts stand

on the border-

orthodox development.

Nos.

in 14,

Michael,

Michael does not have

the

first

place followed

34, Hyv.l, but as often

Raphael

2422, 2416'), or Gabriel occurs

(Nos.

without Michael

7,

20.

(e. g.

93.

is an evil spirit, and is classed among Wohlstein, 2417: 6. N. B. the occurrence of this name as Abyater in an Ethiopia apocryphon, Littmann, JAOS, xxv, 28. Afriel, 16., 29, is a form of Raphael, corresponding to the form occurring in the bowls see Glossary A, J. V. '

the

In Ellis

I

the

Mandaic genius Abatur

ghostly spirits in

;

'

Gaster, Journ. Royal Asiatic Soc, 1896, and in separate imprint.

'

Composed by Eleazar of Worms,

13th cent.

Schwab, Dictionnaire de Vangilologie, 1897 (in Memoires of Academy of Inscriptions and Belles-lettres, Series i, vol. 10, part 2). The Essenes laid great stress on the names of angels, Josephus, Bell, jud., ii, 8: 7. '

See, in general,

'

See Lueken, Michael,

1898, especially § 4.

J. A.

Nos.

The

15)."

10,

MONTGOMERY

ARAMAIC INCANTATION TEXTS.

order

latter

of course that of their appearance in

is

Other angels may pre-

the Jewish literature (Old Testament and Tobit).

cede these or occur without them.

97

Aniel appears as the fourth in a tetrad

(Wohlstein 2416).

The

title

(Dan.

12,

ence,

and

pecuHar to Michael

Aboda Z. the

at

in

Jewish

end

No.

of

:

the

in

7

Great Prince, bnjn

lore, the

42b, etc.), appears in 5

3,

of

list

angels,

occurrence at the beginning of the text names Gabriel

its

"the great lord" nat's text,

glory expressed

NnmsT er"

(

;

so the application of the epithet

which appears to be comparatively

K-iD'K).

:

is

late,

uncertain.

we

is

called the "healer"

frequent

opening invocation, "In

( N^D^?'),

thy

tion

is

may

in is

In Hyver-

(

S3?0

N133

Raphael "reliev-

title

name,

salvation (xniDN), great Saviour (S-'DX) of love," which

Jewish form of address to Deity,

which

Armasa

find Michael's full

K'bna), and Gabriel the "servant of the Lord." the

gests that the

first,

"the mighty, the king, genius of the law" In 34: 7 he

"itrn

but without specific refer-

"healer" sug-

O

Lord of

not a regular

is

refer to Michael;" but the supposi-

not reinforced by the position Michael takes in these texts.

In

Wohlstein 2416 kabbalistic surnames are given to Gabriel and Michael,

DDS^K and n'nion (so

W. would

the

read),

latter,

"likeness

of

Yah,"

corresponding to the later Jewish notions concerning Michael as almost iTtpo(_

*t6f

Cf. the kabbalistic forms in 24: 4 (of angels?) and the group

of seven barbarous names in Schwab

M,

Dalai, Salal, Malal,

Reference to the

ably standing for the seven archangels." once, in the introduction to Stube's text

(=

etc.,

presum-

latter is

made

Wohlstein 2416) where exor-

" See for early precedence ihid., p. 36 f in Enoch 20: Uriel, Rafael, e. g. Raguel, Michael, Sarakael, Gabriel. For Gabriel we may note that the Mandaeans gave him high honor, identifying him with Hibel—Ziwa (Norberg, Onom., 33; Brandt, Mand. Schr., 21), while they appear to have ignored Michael. .

" Lueken, Michael, No. 3.

11,

87:

M.

is

;

price of love.

For the

epithet referred to, see

notes to

" Cf. the dictum of Sefer Raziel (quoted by Schwab, Dictionnaire, 7) that in it is necessary to pronounce the mystic names of the planets. Cf. a form of charm in Wessely, xlii, 65, where the seven angels are named in one column, and parallel to them two rows of barbarous mystical names, the first column containing divination

varying permutations the of seven vowels; aer/wvu x^X f^'X'^1^ vvaev, e. g. N. B. the many mystical or magical names of the deities or "angels" in the Harranian philosophy; Dozy and de Goeje, Acfes of 6th Congress of Orientalists, 11,

i,

297.

UNIVERSITY MUSEUM.

98

cism

made

is

BABYLONIAN SECTION.

name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel "who are the seven angels that go and turn around and stars and zodiac and moon and sea.""

in the

Hafkiel, Mehafkiel/"

heaven and earth

In this last series Metatron takes the place that should be given to Michael.

Targum

Metatron" appears

Michael,

Jer. to Dt. 34: 6:

He

Yephephia.

is

as

earlier

one of the

Gabriel,

Metratron, Jophiel,

really a rival figure to Michael, springing

ferent religious concept; Michael

an angel, the patron of

is

the Angel, par excellence, the representative of deity."

an

idea, Platonic, Philonic,

sity of

to

(six) archangels, in

however we may

call

it,

is

in origin

produced by the necesIt is interesting

Michael remains

histories of the rival ideas.

an angel, but Metatron becomes more and more a mystic being; he

Enoch and

sociated with the

beings

may

he

;

is

such a figure

is

argument of the Epistle

Hence he

Michael.

Elija legends, and his identity with these

as-

is

human

be described as an assimilation of them to Metatron or as his

incarnation in them kabbalist,

dif-

hence

Israel,

Metatron

a Demiurge, a "second god" between Deity and man."

watch the somewhat unlike

Uriel,

from a

Eisenmenger quotes

both divine and human."

more sympathetic than

to the

(p.

the

(cf.

those

Michael.

given to is

Prince of

Law, Prince of wisdom. Prince of

kings, etc.

396) a long

the Presence, Prince of the

the mystic, the

Hebrews!), and so he replaces or absorbs

described in terms like

is

To

the archangel

list

of appellatives

he

:

the titles applied to Michael in Hyvernat's bowl), while elsewhere

(cf.

(Eisenmenger,

ibid.)

he

is

called the Prince of the world,

cf.

"the great prince" discussed above in connection with Michael."

the

title

We

may

"'

Most of these names are plays on evident roots. " For references and literature on the planetary angels

add Eisenmenger, Entdecktes Judentum, 315

383

ff.

;

see Lueken, op. cit.. 56; Bousset, Religion des Judenttims,

ff.

" See Weber, JUdische Theologie, op.

ii,

cit.,

§ 37,

and for origins of the idea

cf.

Bousset,

348.

" For the extremes to which

this notion went, see

" Both ideas are associated

in

Philo's

Lueken, op.

mind; see Lueken,

§

cit.,

7,

36

ff.

on the

7.6yoi

apx^yysTu)^ of Philo.

" For

later legends see

Eisenmenger, ii, 394 B 'nd the interesting critical disdevelopment of Judaism by Joel, Der Aberglaube, ii,

cussion of this later (Gaonic) IS

ff.

"

Cf.

K13 »a>bv

who

jtands before "the true

God"

in the

pagan text of No.

19.

—ARAMAIC

MONTGOMERY

J. A.

INCANTATION TEXTS.

suppose that on the periphery of Judaism as well as in

99

esoteric circles

its

the idea of Metatron would be especially acceptable to those

who were

not

weaned from polytheism. Comparing Nos.

3,

Hermes the

we come upon an

19, 25,

KDDIK, which appears in No.

3,

interesting identification.

the Greek Hermes,

is

more

especially the

He

of the mystic Egypto-Grecian theosophy (see to No. 3).

Word,

(No. 19) and

etc.

we have here

in 25

4

:

f., is

is

Thus

identified with Metatron."

a welding together of the esoteric Jewish Metatron and the

Hermes

equally mystical

of

aware what NDOnN meant,

know

I

Whether our magicians were

Hellenism. not and

doubt

I

gave them one

It

it.

more mystical name and combination. Just as in the is

in,

names or words were put

so other

category of angels or intermediate beings.

name

the

in

Hermes was dragged

And

Abraxas,"' to decide

of

Michael,

Gabriel,

so with

many terms

what we are dealing with

So

Rafael,

8 the invocation

in 7:

Asiel,

Hermes,

in these invocations

it

Abbahu, impossible

is

Agrabis, 17: 4), whether a surro-

(e. g.

gate for a divine name, an intermediate being, a pagan deity, or perhaps

a sorcerer's name. only so far as the tial

The expression "in name was concerned ;

thing, not the prosaic object

the name, the word,

stood

sic)"

—wherein

9eov

&eov

/itx<"!^

find

As

for the

literature,

now an exorcism

aovptr/?^

'Scov

yajipitj'k

name

^eov

of

pa<^ati'>.

Glossary

A

the angelic

lists

in

1.

Seov

names

to

Jew

Seov aa^aa^ &eov ajipaaa^,

k.

t.

?..,"

144.

See above

§

11.

2,

75,

1.

bowls.

in the

1227.

in other

Jewish

Schwab's dictionary

cit.,

28, 78

the papyri, see Liteken, op.

" Wessely, Vienna Denkschriften, xxxvi, 144,

'ou

minor angels most of them can be found

" For some of the angel names

Ibid.,

(a;«)f

from Nippur.

" So Michael was identified with Hermes, Lueken, op. ence to Hermes-figures bearing Michael's name).

°

the

in

Spirit

just as unintelligently as

and reference for them may be made

of angelology.

essen-

the exorcist shows bad orthodoxy, whether as

where gods, angels and formulas are mixed up in the incantations

was the

(xw™f ) and Holy

or Christian; or again an incantation in the aSuvac

seriously

The same phenomenon

for.

of Abraham, Isaac, Jacob, Jesus Christ

TTvevfia,

name of" was taken

There we

appears in the magical papyri.

name

it

the

cit.,

In their

(with refer-

71.

UNIVERSITY MUSEUM.

100

BABYLONIAN SECTION.

formation they follow the general rule of making the

first

Thus

express the object desired in the incantation.

(verbal) element

love-charms

the

in

Nos. 13 and 28, the angels invoked are Rahmiel, Habbiel and Hanniniel.

(3) It

is

difficult to

how many

say

ence of Jewish catchwords

is

of the bowls are Jewish; the pres-

not a sufficient criterion.

tion to a

few of the Nippur bowls which are

nature

the last one cited, No. 28,

is

I

would

call atten-

definitely pagan.

Of

such

where along with the angel Rahmiel

appear the mighty (passionate?) Dlibat (a Semitic Venus) and [blank]

No. 19 has the longest

gods.

of invocations of apparently heathen

list

Only a few of them can be

deities.

(n'blTX, h)Ti<)

Bagdana,

;

demon (Abugdana)

"with

we

non-Semitic sound, and

fern.) representing the

70 exalted priests,"

Mandaic bowls."

in the

Akzariel,

etc.,

who

etc.,

Of

also the "true God,"

peculiar interest

is

appears

No.

1.

is

as

a

Other names have a very Zeus,

:

Also we find angelic names,

and again Abraxas, and reference

Yet the opening invocation is

who

Gnostic Aeons

can identify some Greek divinities

Okeanos, Protogenos (see the commentary).

goddesses.

Hermes appears

certainly identified.

two words (masc. and

there, probably

"in thy

to the

60 gods and 80

name Lord of

Salvation,"

17.

36, in

which the exorcist declares he has

been empowered by certain deities: "The lord Sames (sun) has charged me, Sina (moon) has sent me, Bel has commanded me, Nannai has said to

me

me

[blank], and Nirig (Nergal) has given

wise the sorcerer

Apart from the striking

oracles. in the

(perhaps a priest,

Old Testament, we makes

In quite antique

parallels of the prophetic

find the expression of like

exorcists in the Babylonian magic. sorcerer-priest that

power."

professes to have received

N"I013)

Thus from

commissions

assumption by the

the C/f/t^^M-series

clear the ordinances of

Eridu

am

I

;

of

:

"The

Marduk

am I, the exorciser of Eridu, most again "The man of Ea am I, the messenger is the spell of Ea, my incantation the incantation

sage magician, eldest son of Ea, herald

cunning of

in

magic

Marduk am

I,

am I" my spell

" Pognon B, p. 93, Mandaic genius Abatur "*

Thompson, Devils,

;"

Lidz., 4: 2

:

(p.

103, n.

7)

;

into an evil spirit in Ellis i,

133.

cf. i.

the change of the beneficent

MONTGOMERY

J. A.

of

Marduk."*

Cf.

commissioned me,

mand."" priestly

INCANTATION TEXTS.

also the Maklu-series

whom

In our text

exorcism

—ARAMAIC

:

101

"The god and goddess have

I

send?," and, "I go on Marduk's com-

we have

doubtless one of the latest survivals of

shall

in the old

forms coming down from the asipu priests of

Babylonia; these forms doubtless were cherished long in the Harranian religion.

='

Ibid., 23.

" Tablet

ii,

11.

52, 158.

Cf. also §

g,

en4

HISTORICAL CONCLUSIONS

IV.

§ 14.

Very diverse views by students.

It

is

Age of the Bowts

as to the antiquity of the bowls have been offered

unnecessary to consider the hypothesis of their pre-

Chwolson as an epigraphical expert submitted the

Christian origin."

texts

he was acquainted with to a careful examination and believed he could assign them, by comparison of the scripts, to different centuries early in this era,

from the second

in the case of a

formed

But epigraphical evidence

to the fourth or fifth.

script like that of the square character

is

fallacious.

Especially in the case of rude popular texts, in which antique forms of

writing have survived, no certainty from epigraphy can be obtained. in general a

chronology obtained from epigraphy

is

most dubious

;

I

And may

refer to the current opposing arguments over the Siloam inscription and

the Gezer calendar tablet, or note the remarkably fluent, almost cursive script of the potsherds

from Samaria, which only

their certain

provenance

to place the

bowls con-

compels us to ascribe to the Omride age.

But most of the students would be inclined siderably later, between the fifth conjecture,

centuries, although rather

by

contents, than through pos-

Levy and Halevy thought, but

fallaciously, that they could

itive proofs.

detect Arabisms, and quest.'

and ninth

from the impression made by the were inclined to date the

texts after the Arabic con-

Noldeke would place Hyvernat's bowl not

earlier than the eighth

century, basing his opinion on the forms of the Persian names.'

Schwab

assigned his Louvre bowls to the fourth or fifth century.*

*

See above, §

5.

Levy, ZDMG, ix, 474; Halevy, exactly, "vers le pieme siecle." '

'

Zeits.

*

Rev. d'ass. et d'arch.,

f.

Keilschriftforsch., ii,

ii,

Comptes rendus,

293.

136.

(102)

1877,

292,

specifying

more

;

J.

A.

—ARAMAIC

MONTGOMERY

INCANTATION TEXTS.

evident that, in the case of a large

It is

number of

texts

different locaHties and in most cases not observed in situ,

datum from any one and so

take a

Magical

forms

literary

are

fix the

peculiarly

it is

103

coming from impossible to

chronology of the whole species.

we may

persistent;

think of the

uncertainty as to the age of the Greek magical texts, in which, for instance, a Christian theological phrase

may

not define the age of the magical formula,

And

can only give a clue to that of the particular document.

so our texts,

copied and recopied as precious magical prescriptions, repeated possibly

by laymen long after the special school of sorcery had ceased to

have extended over a than others,

later

series of centuries.

e. g.

Hyvernat's with

H

Jinn of Solomon," and Schwab's

its

and

Some bowls may

exist,

may

be considerably

reference to "Ispandas-Dewa the

O

composed of

biblical verses.

Fortunately more certainty as to a unity of time can be had for the

from Nippur.

texts

These were found by expert scholars

While written

noted levels of the ruins.

many

scripts, nevertheless the

in the three classes tends to

We

age.

Mandaic

and

if

is

and as

show

that they

all

belonged to about the same

are not therefore to suppose a stratification of Judaic, Syriac,

Nor do

many

different ages or even distinct racial

the variants within the texts of the square script compel

us to assign them to different ages

There

in three different dialects

appearance of the same persons and families

layers, representing so

elements.

in situ at certain

these are but calligraphic variations.

;

every reason to place the Nippur bowls within rather a brief period,

one or a few texts threw any

light

upon the chronology, we could

place the age of the whole collection.

The provenance of

the bowls

from Nippur was described

in

§

i

This building had

they lay above the stratum of the Parthian temple.

been destroyed, was covered with sand, and upon the Tell settled small Semitic communities, Jews and Mandaeans, drawn to the deserted place

probably by motives of religious community that these bodies,

made

life.

Indeed

separated from the main currents of

we may suppose

their larger societies,

a practical use and profit out of their religious prestige in the pre-

paration of magical texts.

To

speak more exactly of the archaeological

conditions, in the "Jewish" houses discovered

contained

Cufic

coins

of

the

seventh

by Peters an upper stratum

century,

a

lower

Parthian coins, Jewish bowls being found also in the

latter.

stratum

only

The lowest

UNIVERSITY MUSEUM.

104

dating then dating

the seventh century, on the basis of the Cufic coins, and this

is

to be

is

BABYLONIAN SECTION.

pushed back,

with which small coins

if

it

be modified at

down through

slip

the

evidence then for the terminus ad quern of our texts

(probably

As

I

its

because of the ease

all,

The

soil. is

archaeological

the seventh century

beginning), with a fair leeway back into the preceding century.

have

said, the epigraphical

evidence

weak reed

a

is

on

to lean

for chronology.'

The

the discussion

the novel Syriac script exhibited in seven of our bowls.

I

is

have discussed

it is

by

new

only

this script in §

6 and there came

an early type of the Edessene

its

There remains the is

philological testimony.

just such as

dialect

this

The "Jewish" Aramaic

Talmud, and with evidently

find in the

fully formed,

be a

nil.

is

of

like

The Mandaic

remains of which occur in the Babylonian literature. is

may

few forms appear representing the "Palestinian"

dialectical variations; a dialect,

we

to the conclusion that

But again

case of survival; certain evidence from epigraphy

the texts

this feature of

style of alphabet, a result corroborated

Manichaean alphabet.

identity with the

on

fact I can bring to bear

and has exercised

upon the other two, the Rabbinic and

its

influence, at least in spelling,

There are many words which

Syriac.

can be illustrated only from the neo-Syriac dialects, or from the compilations of the Syriac lexicographers.

But these words may be old and only by

chance have failed to make their appearance in literature.

now found

Syriac form Nt3V "goat,"

is

fact that a Persian word,

e. g.

hapax legomenon,

is

in

dastabira, does not appear

not proof of late age unless

late Persian formation.

Nor do I find that any of The majority of them

us to assume a late date. to one

who

is

Justi's

toward the end of the

'

It is

it

impossible to

first

the late

Namenbuch, appear

till

The

later or is a

can be shown to be of

the proper

names compel

are Persian, and do not,

a layman in this branch of science and

upon the authority of

Thus

the Elephantine papyri.

who must

rely mostly

to be necessarily late, say

millennium.'

make an

epigraphical examination of

all

the bowls published,

for in the majority of cases facsimiles are not given, or they are poorly made. *

is

Noldeke's argument that the element -duch for -ducht speaks for a late age all stringent for a Semitic dialect which would naturally abhor a termination

not at

in a

double consonant; the Syriac texts have -ducht.

J. A.

There

MONTGOMERY

one

is

names, there

is

105

the only clue to a

is

can discover on this basis.

Despite the variety

of which includes two Syriac Christian names

list

NnnD na) and

)t:^^b,

I

INCANTATION TEXTS.

evidence which

line of negative

terminus ad quern which of names, the

—ARAMAIC

a

Greek name

none of Arabic

(

A

origin.

pair of

Nnayo

(

probable Indian

also

n''KnxD''t2 ),

common nouns and

the

use of a for the conjunction in two cases do give us etymological connections in that direction; but

in

S in this usage

and the Elephantine papyri and

tions

one of Schwab's sr^J^C),

possibly after

much

for the

is

found

a spelling ad

two words

—

aurem

N3'J,

name

conquest,

when

of evil spirits (n.

b.

Jinn,

it is

corrected

and p^C (and

was so eager

sorcery

the adoption of

good Semitic word may long have been

as the

in the Senjirli inscrip-

cannot grant that these loans must have taken place

I

Mohammedan

the

every possible

As

texts.

is

at

Aa/?o;io()

home on

to include

and

inas-

the Arabian

frontiers of Babylonia.

My

consequent conclusion

in a period not later

that

is,

is

that the

Nippur texts should be placed

than the sixth or the beginning of the seventh century,

only as a terminus ad quern, approximately 600 A. D.

The abandon-

ment of the Tell of Nippur may have been caused by the Arabic conquest, which, as

we may

assume, ultimately drove away the Jewish and Mandaean

settlers to other abodes, the latter to their recesses in the

not,

As

to the towns. later,

south (they were

think, recognized as one of "the peoples of a book"), the

I

for those texts

from other quarters

they are but the continuation, which

of the elder bowls, and as

I

have noticed

we should in § 2,

former

that appear to be

expect, of the magic

towards the end,

late de-

scendants of the species. If

my

conclusions from the data of the Nippur bowls are justified,

they afford us one result of comparative value. magical, and

more

only in late documents, of Moses, the

Wisdom

of Sefer Raziel

While the great mass of

particularly Jewish magical literature,

—our

—we may but speculate

is

known

as to the age of the

to us

Sword

of the Chaldaeans, the Seal of Solomon, the elements texts are contemporary

and authentic documents of

the late pre-Islamic period in Babylonian history.

§

Origins and Relations of the Bowl Magic

15-

"Jewish incantation bowls" to

our species of magical

the

the

is

texts.

title

that has been generally applied

arose in consequence of the fact that

It

bowls interpreted, as also the majority of those

first

written

the

in

script

and

to bear the

and contents, and now the presentation texts,

enlarge

our

vista

in

concerning

form of magic among the races and

The

earmarks of Judaism.'

subsequent discovery of similar supplies of texts Mandaic

Syriac

this

in

composition

volume of a number of

the diffusion of this special

faiths of Babylonia.

Further, over

whose Judaism there may be no reasonable doubt, we

against texts of

are

forms of the speech of the Talmud,

dialectic

and withal appear preponderantly

now known,

find

a number which are out and out pagan, while the majority are certainly their theological

in

eclectic

These observations require that we

tastes.

extend our study beyond the domain of Judaism to discover the relations of these bowl-texts to the general

field

of magic, as

we know

it

for the

first

centuries of the Christian era, and to the earlier strains which entered

into

it.

What

are the historical connections of our texts, and what light

do they cast upon the

religious or spiritistic thought of cosmopolitan

Baby-

lonia in the age of the Sassanian empire?'

In the magic-wild age at the beginning of our era, the Jewish magic

was recognized

as one of the three great schools of sorcery, along with

The Jews had inherited the rites and magic from the Arabian Hebrews and from ancient

the Chaldaean and the Egyptian.

notions of primitive

Canaan

*

;

despite the severity of an ethical monotheism, which throughout

Hence our rude and vulgar

texts are of philological importance as almost the

only early contemporary documents of '

The

paragraphs

these

dialects.

analogies have been set forth in the preceding sections I

can

only

speculate

Light from the Ancient Bast, 261,

on

the

genealogical

n. 2.

(106)

relations.

;

in the

Cf.

following

Deissmann,

J.

its

A.

MONTGOMERY

—ARAMAIC

INCANTATION TEXTS.

107

growth had placed a unique ban upon the practice of sorcery,

While the Second Isaiah

feature nevertheless survived. sorceries of

Babylon and exposing their helplessness

deriding the

is

(c.

this

we have

47),

stray glimpses of the persistence of ancient rites closely akin to magic, which

claimed the adherence of renegades (B:ze. 8;

still

Is. 65,

In the

66).

Book

of Tobit are given magical remedies for the expulsion of foul demons with the concurrence of angels; Josephus

demon out of the nose of Solomon.' The New Testament

the

tells

the

of his sorcerer

gives

the

picture of the magical conditions in Palestine

God

cast

whom

out devils, by

In Acts

Jesus.

we

extensive

first ;

"If

I

and intimate

through the finger of

do your sons cast them out?"

—inquires

who bewitched the Simon Magus and Bar-Jesus

But apart from the hoary forms of Mezuzoth and Tephillin and

Elymas.

some mortuary charms,' our magic are found is

could pull

read of well-established sorcerers

people and even Gentiles in foreign parts, a

much

who

possessed with a root indicated by

in the

first literary

specimens of Jewish or Judaizing

Greek papyri of the Christian age, and there how

Greek and how much Jewish we know

Here appear various

not.

forms and anagrams of the Ineffable Name, quotations from the Scriptures, historical references to

Solomon and

especially to Moses,'

who

came, as

the great mystagogue and magician, to be identified with Hermes-Thoth,

and was regarded as the teacher of Orpheus.'

He

is

Hermetic book, through and through Egyptian and Eighth Book of Moses,

former may be right In which direction

the give

which Dieterich

Blau and Deissmann have pub-

charm, composed in true Greek

in claiming its

was

the author of a

Hellenistic, entitled the

as a continuation of the Pentateuch,

has published at the end of his Abraxas. lished a delicate erotic

made

spirit,

and yet the

phraseology as preponderantly Jewish.'

and

take,

what were the connecting links?

Dieterich would find in the Essenes and Therapeutae the bond between

'

A.J.,

viii,

Schurer, Gesch. *

2,

5.

For

d. Jiid.

a survey of Jewish

Volkes, § 32,

vii

(ed. 3,

magic and a large bibliography, see iii,

294).

See H. Vincent, "Amulette judeo-arameenne," Rev.

bibliography), and Montgomery, •

See the analogies presented

'

Dieterich, Abraxas, 70.

'

See notes to No.

28.

JAOS, in §

1911. 272. 11.

bibl.,

1908, 382.

(with ample

v/

;

BABYU)NIAN SECTION.

UNIVERSITY MUSEUM.

108

But

Jewish and Hellenic magic' particular contribution of

just

wherein lay the peculiar type and

to the world's magical faith,

Judaism

we do

not

know, for the reason that we have no early magical documents of unimpeachable

Jewish

And

origin.

Palestinian life of the Hebrews,

was

specifically

Hebrew

we

if

how

possessed

documents

and not Canaanitish or borrowed from the spheres

What

of culture to the east and west?

different origins are assigned by

the commentators to the occult practices described in Eze.

When we

pass to the eastern

home

8.'

we have that into the common

of the Diaspora

marvellous encyclopaedia, the Talmud, with

its

glimpses

life of the people as well as into the discussions of the schools its

sway more or

less

decide what

we

far even then could

from the

over

all,

and

fessed by the spiritual masters, who,

its if

existence,

we may

if

not

;

magic holds

its legality, is

con-

contrast successively Mishna,

Gemara, the Gaonic period, with one another, came more and more

We

recognize and legitimatize the practice of magic.'"

and the subsequent authoritative

catch in the

some of the magical phrases,

literature

learn something of the practices and beliefs in demons, stitious

fears of the people of Babylonia, of the

neighbors."

Our bowls and

to

Talmud

mark

the super-

Jews as well as of

their inscriptions are rude

their

and unlovely, with

none of the sombre dignity of the Babylonian incantations, or of the often lyric

beauty of the Greek magical literature

;"

but these bowls are of prime

interest as giving us for the first time extensive texts of the eclectic

lonian magic of the cessors

of

the

first

elder

They

Christian millennium.

incantations of

the

land,

yet

Baby-

are degenerate suc-

they are

autograph

evidence of the superstitions which Talmud, with caution, and Eisenmenger's

Bntdecktes Judenthum, with malice, reveal, and are precursors of that sea of magical literature which has come

•

Ih.,

*

See Kraetzschmar, ad

" See

137

down

to us

under Jewish auspices.

ff-

Joel,

loc.

Der Aherglauhe.

for this comparison.

the sections C, D,

E

(pt.

I,

pp. 55, 64; pt.

2, p.

2)

For the Talmudic teachers who allowed and practised magic,

Das altjUd. Zauberwesen, 26, 54. " According to Blau, pp. 23, 84, the Babylonian Jews were far more addicted to magic than the Palestinians. " Cf. the noble Hermetic hymn of creation, the "holy word" in the Eighth Book see Blau,

of Moses, in which Dieterich, p. 182.

"God smiled seven

times," and each smile

was an

act of creation

MONTGOMBRY

J. A.

And

ARAMAIC INCANTATION TEXTS.

withal they give a sample of the medley and fusion of peoples and

which the Jews had long since

religions in the land

The order investigation

of the day

is

and our evident

to Babylonize,

is

published

large

in

called Confusion. line of

primary

to discover the relationships of the bowls with the ancient

Babylonian magic, the literature of which in the

My

109

decades has been

last

by the most distinguished Assyriologists."

quantities

show how apparently numerous

notes to the texts and the Introduction

are the connections between the object of our study and the magic of

While there

Babylonia.

that earlier literature,"

only one instance of the specific bowl praxis in

is

its

still

method of defixion

As

the ancient magical operations.

is

quite congruous with

of yore, the sorcerer appears as the

commissioner of Deity or of the gods (§ 9) he follows definite and repetitious formulas, similar to the Babylonian siptu (§ 11). He invokes most ;

frequently,

or at least primarily, one chief god, "the Lord of love and

Ea

healing," just as the Babylonian called on

or Marduk, but, as in the

elder incantations, other gods or their angelic equivalents are invoked in large accumulation

(§

Most

13).

striking in the correspondences

registration of the devils, black arts

and maladies

is

to be exorcised; as in

the Babylonian, so in our magic these are specified in long detailed .

seven classes of evil

In the Mandaic texts the terror of the witches

spirits.

charm

appears, in others the evil all

as in Babylonian magic.

is

reversed upon the head of the sorcerer,

Rites and words and the instruments of magic,

which are personified, are as much the object of detestation as series.

and

lists

In fact our spells far outdo the Babylonian repetition of the

12).

(§

the

Diseases and

all

human

ills

are inspired by devils, indeed are devils

are treated as personal essences.

mighty god,

is

laid

upon them

all,

Even

The

magician's ban, the spell of the

and they are forthwith assumed to be

"bound," and "tied," as in older days the operation.

Maklu-

in the

when simulacra sacramentally

sealed

the quotation of Scriptures and references to sacred

legend have their parallels in the Babylonian incantations, which used the ancient myths as further

with the

" See for the

potent

See

p.

43-

ff.

It

is

unnecessary

to

proceed

general correspondences, but enough has

literature, Jastrow, Rel.

Beliefs in Bab. and Ass., 296 **

charms (§11).

summary of

Bab.

u.

Ass.,

i,

ch. xvi,

and

his Religious

UNIVERSITY MUSEUM.

110

BABYLONIAN SECTION.

been noticed to dispose our minds to the dictum of Zimmern:" "Diese (the

Ausdruck

incantation bowls) im

Beschworungen erinnernden

Namen

den mit liefern

ihrer

in

oft iiberraschend

angefiihrten bosen

Damonen auch Lihth

Weise ebenfalls den Beweis

babylonischer damonologischer Vorstellungen

Yet the implications

an die alten babylonischen

jiidischen Beschworungstexte, bei

that

may

haufig erscheint.

nachhaltige Einstromen

fiir

in

denen unter

das Judentum.""

be drawn from this judgment, even

not intended by the writer, are open to criticism.

In the

first

if

place, as

observed in the preceding sections, similar correspondences with the Greek

magic are

to be noted in almost every instance.

This fact compels us to

recognize the possibility of eclectic as well as of immediate Babylonian influence exist

upon the Jewish magic.

between the

There

accretions.

changes in

fields, still

And

marked differences

then, secondly,

the

center

of

omissions,

gravity,

remains a large degree of substantial reason in the

opinion earlier expressed by Noldeke, surveying the material from a different point of view

"Die Verbindung mit altbabylonischen Aberglauben

:

diirfte also ziemlich lose sein.""

nings,

and students are too prone

mind

to bear in spirit

we

that

The study

of magic

is

in its begin-

still

when we have workings of the human

to find a genetic relation

are dealing with parallel

operating in a universal and amazingly uniform

field,

while at the

same time, particularly for the age when Hellenistic culture was dominant,

we must

give allowance for the interfusion of factors geographically most

distant.

Of

names of demons, only two appear

the old Babylonian

the sedii and Lilith

(with

its

male counterpart), but

in

Babylonian, in ancient times had pervaded the Semitic world.

Umnuti are the xnE"3 pnn

,

"evil spirits," but these

our

texts,

these, if originally

have their

The utukki biblical pre-

The Babylonian vocabulary has been suppressed by genuine The extensive praxis of the Babylonian has also almost

cedent."

Semitic words.

disappeared

" KA-r,

" The

f.

" The

the inversion of the bowl, some rudely scrawled designs, and

463.

actual adoption

Ese. 13: 17

" Z.

;

by the Jews of Babylonian magical

f.

Keilschriftforsch., KlTiStS"

may

ii,

297.

be Babylonian, see to 8:

2.

rites is

portrayed in

—

MONTGOMERY

J. A.

ARAMAIC INCANTATION TEXTS.

one or two magical prescriptions" are

The use of

elder practice.

in the Hellenistic

the bowl in a love-charm has

names of ancient masters

sorcerer invokes the

laymen

is

borrow and

that remain in our texts of the its

parallel only

or defixio, likewise buried in the earth.

KaTa6eafio<:

again), he no longer

all

Ill

The

Greek magic

(as in the

professionally independent like the asipu priest; even the

lay

The mere "word"

spells.

or "name" has

y

replaced the practice; in the Babylonian magic the gods were prayed to for their assistance, and

magic or religion; here

we

often question whether

we

are dealing with

names are simply

their or the angels'

used, and

these are sufficient to invoke their potency, without appeal to- the heart or

mind of

a living deity.

extreme consequence;

if

The use of a deity can

word

like

Abraxas

illustrates the

become a name, so a word can become

nnmen nomen! The formula

a deity

a

"in the

name of" can be used before At first sight this name-

and phrases as well as before divine names.

letters

magic appears more

spiritual

mechanical, because

invokes a binding of the gods and heavenly powers

it

actually

it

;

proves to be more

absurdly

by a cheap and easy formula without any of the "service" of the gods, with litany

and

There

was

which the elder

priest, is

thus a change in the spirit of the magic.

religious in his incantations

we

that

rites prescribed.

the

find

passage

The

he needed to dress

it

is

from the

mechanical operation, which absolute magic.

;

may

The

old Babylonian

only in the so-called medical texts religious

sphere to that of entirely

issue either in empirical science or in

sense of sin lay heavy upon the Babylonian devotee,

in sackcloth

and wallow

in ashes, while the incantation

required rites of purification and confession of sins in pathetic and ethical litanies."

But any such

religious element

is

entirely

wanting

in

our texts,

apart from the stereotyped introductory formula, "Lord of healing, Lord

of love" and two obscure, probably traditional references to sin and

We

have

sists in

in

a word a purely magical system, that

is,

one whose

efficacy con-

doing or rather saying certain things without a prayer or lustration

or confession.

" See Nos.

"

guilt."'

12,

13.

Cf. the "confessional" in the second tablet of the Surpu-&tr\ts.

*• See

p.

86.

^

;

UNIVERSITY MUSEUM.

112

may be

It

which

BABYLONIAN SECTION.

further noticed that in the use of the Jewish Scriptures,

very scanty, the passages of real religious import are not employed

is

This

(§ ii).

is

especially true of the

Nippur

and often

texts,

all

we

that

have reminiscent of the Bible or of religion are the stereotyped Amens and

common

Halleluias,

Along with

property of the magic of the age.

this

unreligiousness of the magic goes a certain impression of impersonality

throughout attention

there

;

is

is

a general lack of reference even to personal sorcerers

paid to the operation of witchcraft, regarded

and the mechanical danger

tiality,

In these differentia is

met by mechanical means.

is

from the old Babylonian magic we

find

much

that

apparently or evidently Jewish, and again some factors that are not so

We may

categorically explained.

magic

The

think that the comparative absence of

due to Jewish influence, as also the large use of name-sorcery.

rite is

cultless condition of the

Jews

term of six centuries in which the

not

make

simulacra,

many

practices

who might images and

made up

rites

it

He

of the magician.

ways of

the Amorite").

who once had spoken

sanctuaries

was revealed

(Dt. 5), and

Names."

in his

words and names became the province of the Jewish

when

to one sanctuary,

in

their

But he had

who in lieu of And so holy

sorcery.

His

passed out of the naturalistic or the ethical sphere, found

logolog}',

dared

of sacred words, and a god unlike any of the pagans,

not be seen,

many

was confined

were out of question because of

evidently heathen associations ("the

a holy book

and the long previous

since A. D. 70

official cult

must have incapacitated the Jew for the

in

a poten-

itself as

Rabbinism with

its

letters,

Even

outlet

magic and kabbalism

logomachies, in

with their manipulation of words and

religion, its

the angels, which

were

imported as a kind of humanizing mythology into Jewish monotheism,

came

to be but plays

on

roots, invocations of the attributes or activities of

deity, so that finally angel

In

these

particulars

was merely synonymous with charm." the

Jews may have contributed

Mesopotamian magic, as well as bowls there

we is

find

to

the

to that of the Hellenistic world.

Jewish families as the

clients,

and

in the

Nippur

later

In our

collection

a frequent reference to the venerable Jewish master, Joshua

b.

•Perahia, as a revealer of heaven's mysteries; but as he appears also in the

" Kabbalism appears as early as the present text of Ex.

" See

§ 12, n. 112.

3,

14.

montgome;ry

J. A.

—aramaic

incantation texts.

Syriac bowls, which are probably of pagan origin, he

become a common

traditional figure like

Moses

113

may have

already

Nippur had

in the papyri.

been since the Exile a center of the Jews,^ and in Talmudic times just

of

east

famous

the

Rabbinic

school

and Pumbaditha to the north of Babylon the

Judaism

circulated."

Sura,

at

It is

Babylonian

have remained a

to

mentioned but once

lay

between which

spiritual life of

But Nippur does not appear

Jewish seat of importance.

it

in the

Talmud," and

the settlement which the Pennsylvania expedition unearthed on the top of its

mixed

ruins was, at least so far as the bowls testify, a

folk,

among whom This

the identical magic flourished under Jewish, Mandaic, pagan forms.

interchange of magical property precludes us from specifically speaking

of

many

texts

as certainly

Jewish elements.

Jewish, even

It is interesting to

truer to the theology of the sect than

The Jewish magic here in Nippur, as of the Jew cannot admit that it itself

we

while

recognize

numerous

observe that the Mandaic texts are

many

of the so-called Jewish bowls.

was

elsewhere, is

eclectic,

eclectic.

The

religion

and the self-consciousness

of the intelligent orthodoxy in rejecting or at least minimizing magic as part of the Jewish system, approves itself

of magic

;

their science

I pass

now

is

as

when we study our specimens

much cosmopolitan

as native.

to another clue for the origins of the bowl-magic.

I

discussed under No. 3 the frequent references to the genius Armasa, is

identified with

Hermes of lovesick

Metatron and

called the

the Hermetic theosophy.

wife,

Word, and

No. 28

is

is

none

else

have

who

than the

a magical philtre for a

the terms of which find their closest correspondence in

Greek charms; No. 19 names a number of deities, among whose obscure names we can identify Zeus and Okeanos, and perhaps the names of the Aeon-pair.

There are other

clues of connection with the

discussed in the Introduction and the texts; I

may

Greek magic,

refer especially to the

" For the river Chebar hard by Nippur, the Kabar of tablets found by the Pennsylvania Expedition, see BE. ix, plate 84, 1. 2. For the names of the numerous Jewish settlers there see Clay's Murashu texts and his summary in Light on the Old Testament, 404, also S. Daiches, The Jews in Babylonia in the Time of Ezra and Nehemiah according to Babylonian Inscriptions (Publication no. 2 of the Jews' London). " See S. Funk, Die Juden

College,

in Babylonien, Berlin, 1902,

to Nippur).

"

Yoma

lob, identified

with the biblical Calneh

ii,

153 (with

no reference

UNIVERSITY MUSEUM.

114

BABYEONIAN SECTION.

identical pharaseology in the choice of a certain

day out of a month and a

Such terms

year as auspicious for working the charm."

Abraxas

as

direct

our thought to the great western world and the imposing magical fabric

And

of Hellenism." I

this

system directs us to Egypt.

have spoken of the permutations made on the Sacred

cally Jewish.

And

yet there

Name

was another people which equally

as typi-

cultivated

the mystery of ineffable names, a people older than the worshippers of

The Jewish development in independent of Egypt. However this may be, we

Yahwe, the Egyptians." hardly

this

regard was

find in the

Greek

magical texts the fusion of the two theosophies, the Jewish Ineffable Name,

with

all its

mixed

vowel permutations, and

pell-mell with those of

lation of

barbarous

syllables,

tradition

behind

hailing

it

it

must be traced back " See

p.

like sacred titles, Sebaoth,

And

Egyptian origin.

Adonai,

etc.,

further the accumu-

such as appear in our texts, has no known

from the Jewish and Babylonian theologies;

to the Egyptian magical science."

This phenomenon

5S.

" The recent rapid development of the study of magic and the increased application to the magical papyri have aroused in various quarters the question concerning the nature of the Jewish magic and its relations to that of the Hellenistic world. This investigation appears to have been first broached in a critical way by Blau (pp. 37 ff., 96 fF.), followed by several writers whose works have been constantly cited in the above pages Dieterich, Deissmann, Conybeare (who considers the Testament of Solomon to be of Jewish origin), Gaster (in introduction to his Sword of Moses), Reitzenstein, Heitmiiller, Wendland. Our specimens of magic hail from the eastern confines of that world, even from beyond its political borders, and are speaking proofs of the eclectic and cosmopolitan character of Hellenistic magic. :

"Budge, Egyptian Magic, ch. v; Erman, Egyptian Religion (1907), 154. the influence of Egypt in the Hellenistic magic, see the excursus in HeitmuUer,

Namen

Jesu," 218.

" In addition Religion

For "Im

of

the

to

the

Ancient

observations

Egyptians

in

§

(1897),

see

11,

268,

Egyptian "mumbled a few unintelligible syllables"

Budge,

quoting

/.

c; Wiedemann,

Synesius's words: the

also his Magie u. Zauberei im Agypten (1905), 32. The Greek papyri are faithful repeaters of this Egyptian art. Stiibe, remarking on the kabbalistic use of letters (p. S4), thinks that here we have traces of the passage from the Talmud to the beginnings of the development of the Kabbala. But as of Egyptian origin or kinship, the use is not to be dated by the Kabbala. It existed on the periphery of Judaism long before it was taken up by the Jewish doctors. Indeed Chwolson (CIH, col. 115) denies any special relation of these texts to Talmudic ideas (against Lenormant, Essai, i, 212, who held that our magic was a product of the Babylonian academies). Wohlstein was the ;

alt.

—

first to observe the eclectic character of our magic, ZA, viii, 316 hardly a trace of technical Kabbalism is to be found in them.

f.

In matter of fact

MONTGOMERY

J. A.

—ARAMAIC

INCANTATION TEXTS.

115

continued and flourishes with abandonment in the Greek papyri, and

is

there again this form of magical spell falls in with the Jewish currents.

This Egypto-Hellenistic magic

one of the prime sources of our

is

and the impression made upon me

my

in

study

is

that they resemble

more. this form of magic than that of ancient Babylonia. of this invasion of western sorcery into Mesopotamia

Alexander's armies; there can be

soon domesticated It

doubtless

was reinforced

Hellenistic Jewish soil

development on Babylonian

magic that had grown into luxuriant

of Egypt and thence sent forth

homes of the dispersed It is difficult in

The beginnings with

doubt but that pervasive Hellenism

little

in its

much

may have begun

magic, as everything else Greek, wherever

its

texts.

its

waves of

it

settled.

soil

by the

on the theosophic

life

energy to

spiritual

all

the

race.

the field of magic to decide which

cause and which

is

for the spirit of magic produces like fruits spontaneously everywhere.

effect,

Our bowl

sorcery

is

ancient Babylonia, but

connected it

by many

doubtless

shows as unmistakable

lineal

bonds with

links with the Hellenistic

magic, to which the Jews contributed, and from which they received

The problem

more.

tion over the

Greek,

of these texts

the

is

Who

Greek magical papyri.

Christian,

Gnostic,

same that confronts us

contributed

all

wrote these? each one

still

in specula-

Egyptian, Jew,

his magical

names,

mysterious formulas, bits of sacred history, each outbidding the other in the effort to attain the

same ends and arriving

The

of monotonous sameness.

them, and those

who

texts

at

an indistinguishable limbo

were written for

all

who would

use

received their magical traditions adapted them to the

changing fancies of age and clime.

Our

texts

exhibit a like eclecticism.

Babylonian, Jewish, Mandaic,

Gnostic, Hellenistic, and indirectly Egyptian, elements are there, in various

combinations.

made

palatable

it

apocrypha and with

The Jew

like

by

contributed a certain quality of monotheism and

his angelology; his Divine

liturgy,

clients,

what

is

lore.

his Scriptures

All this

and

was fused

elements from parallel sources, and the product was useful to any

body of magicians, even as of

Name,

were storehouses of magical

it

was

in

demand on

the part of every class

pagans, Persians, Jews, Christians, every kind of

true of our texts

is

true of

all

sect.

And

the Jewish magical literature.

UNIVERSITY MUSEUM.

116

The bowls then as of the

are not so religious

eclectic

ancient magic, divorced from

forced by

y

new

relation of

BABYLONIAN SECTION.

much

illustrative of a special

conditions of its

later

Mesopotamia; here the

content of real religion, came to be rein-

currents of superstition from the West.

magic and

religion,

Jewish magic

whether they are twin

Whatever be the or the one

sisters,

the parent of the other, or innate rivals, in our special and confined field

may

we

observe the break-down of the ancient noble religions; gods have be-

come names,

selfish

we have been

not Judaism

It is

and

rites esoteric

and malignant, holy writings formulas.

studying but a phase of fin de siecle super-

stition.

In recent years so

much has been made

and magic," that

religion, philosophy,

I

am

of Persian origins for western surprised to find hardly a trace

even in a word" of the Zoroastrian system upon our bowl-magic. the

more remarkable

as

it

belongs to Persian

soil

This

is

and flourished under the

Sassanian empire, while the dualism, demonology and magical practice of Persia would have been so natural a nursing mother to the superstition

have been studying. it

had given

stock and of the

Or

Had

itself to the

West

we

the Zoroastrian influence spent itself and, after

world, did the

more

reassert themselves

virile currents of the original

and triumph

in Iran's territory?

has the influence of Persia been overrated?

As

to the

comparative age, in point of literary tradition, of the three

"Jewish," Syriac, Mandaic,

classes,

common

types.

it

is

impossible to decide;

In the case of the Mandaic replica to No.

has the secondary

text.

The Mandaic charms

ii,

all

follow

the former

are closest in spirit to the

old Babylonian magical literature, those in the Syriac appear to be expressive of the current

paganism

(e. g.

No. 36).

" See Cumont, The Oriental Religions 266

f.

;

Bousset, Die Urspriinge der Gnosis,

in

Roman Paganism,

esp.

nn. 37-39, p.

etc.

" N. B. the Ispandas-dewa in Hyvernat's text, and iO'lE, possibly the Persian The arguments for Persian influences advanced by Levy, ZDMG, ix, 471 f., are now antiquated by the Babylonian literature. The fashion of interminable lists of demons may come from Persia. Peri.

TEXTS, TRANSLATIONS, NOTES

=

CBS

Catalogue of Babylonian Section University of Pennsylvania.

Numerals in radius where the Brackets,

lines of

from the

the spiral inscription, starting

text begins.

indicate suppletion of lacunae.

],

[

Phrases in

number the

)

(

(

by the-

in the translation represent amplification or interpretation

)

translator.

Hebrew

Inferior points attached to

characters indicate doubtful readings.

Points on the line indicate missing letters or words.

Superior

points,

Syriac

the

in

represent

texts,

the

marks of the

diacritical

original.

No. 13

ma[K

[mB]K n2T

kitidk

pnjni'

xmoK

inni)

Kn'!"!>T r\v
ryby n^wts'K p-iD

11

pDD

(8)

pnn

ii

s!3D

i'[o]« I'dk

ni'D

pmE3

'1

pB'JB'21

na [injo]nn

«aD

«in!'T (4)

nynp r^" wvi iniac

imac

nn injona mni'i

13

nmoB' in hiek inn^ (7) ?in^n'3 pi^n pan^nt [Dijtrn «n'i"!' ^ro ba

n-iB

(10)

pnjSOl

t}*

(6)

h-idnt

(2)

Kini'i

(9) n^B'

nr\•''?•''?^

p^3niD

pX'K

pDiiSI

in^m

]'\nb

8693)

'in'm [imnJB' 12

kcd n3 iiuonn

«niJ 'J3^

3KDt3 i3aB'inK3 p-lJCOl

(5)

n^n

(3)

(CBS

1

wi p

(11)

nnnm xmna

'1

PDDT

pOJSDI psI'Vl

pannni

ijy

xnaifi

.

PDDH

'1

.

piasn

poa

'i

Exterior 't^j

nim3

eye

(14)

n'ocn

naa!'

kb'J''k

Qioa Koa^ai

'J3^

ptsToi

nii"i'3

Tioir:!'

paat}*

ptd' piimQi p^jm pannsi

kb'J'n

^ja

Kj3na (15) «:mif la^^n'si awSian «ntj"a

(12)

n^yi n3J niona ^^:b) (13)

n^ana

'^'bv

an-'b^b

nvi ni'iv

i's

ib'j

max

ij-j

td'

Translation This the amulet of Ephra (2) bar Saborduch, wherein salvation

for this

Ephra

b.

S.

and also (4)

for this

(7) this

is

an

Ephra

amulet

b. S.

and

against this

the

Liliths

Bahmanduch (117)

b.

that §.

haunt

(8)

be (3)

Bahmanduch bath

Sama, that there be for them (5) salvation, namely for S. and for this Bahmandiich b. 5. (6) Amen, Amen, Selah. This

shall

I

this

Ephra

b.

the house of

adjure you,

all

UNIVERSITY MUSEUM.

118

your

Species of Liliths in respect to

BABYLONIAN SECTION.

posterity,

which

Demons

begotten by

is

(9) and Liliths to the children of light who go astray: Woe, who and transgress against the proscription of their Lord; woe, from the fast-flying; woe, destroying; woe, oppressing with

(10) .

.

.

.

who do

,

....

violence and trample and scourge and mutilate

bound to

women

the likeness of

with mankind they

With

name

lie

my

ban,

—who

(13) and to

(sic)

fearful and

appear to mankind, to

women

and

(11)

water; woe,

in the likeness of

men

in

men, and

by night and by day.

TWM

the formula,

.?'§

(14)

GS GSK,

We

whatsoever name be thine.

thee, evil Lilith,

his

like

and where you stand, (12) and where you stand

;

blast

your foul wounds

break and confuse and hobble and dissolve (the body)

affrighted are ye,

rebel

shall save thee,

have

I written against

(15) have written.

And

Ephra, forever and ever.

Commentary

A the

phylactery in the

liliths

and

charm

of her husband and the details I refer in this 1.

msK:

in

No.

blessing

13, in

which the

The same couple

(i)

Jewish or Persian,

hypocoristic

are

invokes the love

For the general magical

of children.

and the following texts

woman

to the Introduction.

No. 13 written with both n- and

in

for protection against

broods which haunt the home.

their

the subjects of the

name of a man and wife

i«-.

The name may be

Dnax, or (2) a hypocoristic

from

reduction from one of the numerous names in Fra-; see Justi, Iranisches

Namenhuch,

name

loi

ff.

;

for the prothetic vowel,

cf

.

ibid.

6.

The Persian

of the mother by no means determines the race of the family.

=

imat;'

"Sapor's-daughter" not instanced in Justi; duch for ducht;

see above, p. 104, n. 6. 2. 'inn 3.

the

'1

=

'n'D,

D''Vl

:

preposition,

1.

4; both forms in the Rabbinic.

unless a scribal error, a unique adverbial development of

"and withal," := simul

ac,

or

o/iov

mi^

e.

g.

Dieterich,

Abraxas, 147. 4.

inJOnn:

NOD:

nnnn

in

see Justi, p.

374

No. 13 also 'NDD.

f.

;

A

also in

Pognon B.

frequent Jewish name; see Heilpren,

-no {Seder ha-Doroth), ed. Maskileison, Warsaw, 1883,

The two forms

ii,

296

f.

are hypocoristic; see Noldeke, art. "Names," Bnc. Bib.

§ 50

MONTGOMERY

A.

J.

ARAMAIC INCANTATION TBXTS.

Lidzbarski, Bphemeris

f.,

7

ii,

13

ff.,

119

(For the early form and

ff.

history of these terminations, cf. the results of Ranke, Early Babylonian

Personal Names, 7

The

ff.).

Jewish and Syriac.

occurs as a

It

name was N''OD, "blind," occurring in feminine name (as here) in Asseman's

full

Catalogue, cited by Payne-Smith, Thesaurus syriacus, an^b^b

6.

of

:

exorcism,

but

snx'b'b

also

pi.,

masc.

The

.

ppls.,

2655.

are the only

liliths

found

are

etc.

col.

in

10

1.

named

ff.,

objects

probably by

technical phraseology. r\2T.

V Km

;

cf.

Pcsah. iiib:

'nn

which haunt caper-

12T: "those

'niEJ

berries are spirits. iin?n'3:

the

cf. in

expressed

suffix

with the intrusion of

Assouan papyri of Sayce and Cowley,

[mjca

8.

pronominal

the

if

:

a

correct

charm would obviate the

the

restoration,

•'bsiai

h;

(F, 9).

•'^"13

demoniac procreation described. 9. "Sons of light":

is

N"il3

primarily

and the term would indicate

fire

the angels, expressive of the legend that the angels emanate like sparks

icn

(cf.

'J3

,

Job

5

from the dmur, the stream of

7)

:

throne, Hag. 14a, and other reff. in Eisenmenger,

of

fire in

is

to

demoniac unions with human

appears to be transferred to mankind. a

name

30,

and also to men predestined to

It is

man was

life,

mjt6^

viol

the expression

pnnD, as

is

in Syriac,

pms ma

sp't

KTnu

Hence we must

ff.).

"light" (cf. the Arabic),

The

Np-r

sma

sup-

and

predicates follow-

•'i:

'

An

is

only the sewa; interesting

cf.

1.

parallel

11.

to

Talmudic formula against witches, Pesah. iioa-b: 'a^ma KpniD^

3,

6.

but the

p

u:

Adam Kadmon,

In the myth of

to be correspondingly rendered.

myth of Gen.

The

19.

Dan.

Rel.,

(Bousset, Hauptprobleme d. Gnosis,

has been reduced from

K113

Maud.

Brandt, Mand. Schr., 13,

NT.

of the

originally a being of light

ing recall the

Nmn

the expression

then parallel to "sons of light,"

202, etc.; for the Kabbala, Karppe, Zohar, 2,72

pose that

10.

flesh,

to share in the light-nature of the angels, cf.

38-39, cf. the

under God's

Cf. "the hosts

given in the Mandaic religion to the Uthras, Brandt,

redeemed come

Enoch

371

fire

ff.

In 16: 7 the demons are "sons of darkness."

the sphere," 8: 13.

But as the reference

ii,

'a'^ii^an

in^x,

generally

a

well-known

ma o^mp mp

translated:

head be balder, your crumbs [with which you conjure

—

cf.

"Your

the anecdote

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

120

of Abaye in Hull. losb, Joel, Der Aberglaube, spices fly

oflf,

away

the wind carry

69] be blown away, your

i,

the fresh saffron.'"

I

doubt

if

sense can be made out of the doggerel; following the Talmudic

much

so

tradition

our phrase would mean "your breadcrumbs away with the gust!" the words could simply mean, "be blown

itself

mp

For

duplication of the verb.

in the

away with a

By

gust," with re-

Talmudic passage, see

to 18: 9.

The combination in the middle of the line is obscure; a verbal middle The participles 01 pbano portray the fiendish assaults of

noun from DCn? the

demons; the same accumulations

the action of the 11.

For the

p»3

innJiyD

demon

in Lidzbarski's

of epilepsy in

Mk. 9: 14

Mandaic bowls.

Cf.

ff.

see above p. 61.

K*

for the relaxing effects of disease cf. Ps. 22: 15, Eze.

:

7: 17-

panna, a dittograph induced by the scribe turning over the

painai

bowl to write on the exterior and repeating the word.

The meaning

form represents the sewa. 12. p'D'

Heb.

(cf.

:

metaplastic form

is: stay

The

^

in the first

banned where you are!

of root nOK, found in the Targums,

etc.

1D10).

roTD

cf. ^trf^Ki.

:

description

is

8ia,

Nnn''N3

JtJD

The climax

'DTK.

iT^

the worst and most obscene of the plagues

;

the

of the

same phrase

in

Pogn. B, no. 27. D1D3: in Ellis i: 8

13.

QOa appears

in conjunction with the Tetra-

singular,

and the phrase refers to the

grammaton. '3'^,

14.

many names

of a

With- Nn^b'b is

meant.

For

are mentioned and

153)

:

known;

22,

1.

'

form

is

(see §§ 11, 12 difficult to

and No. 42).

determine whether the singular or plural

of whatsoever name,"

who e. g.

cf.

14: 6:

demons whose names

The same indefinite invocation (Thompson Evil Spirits of Babylonia,

are not mentioned. Utukki-sevles

have no name," presenting a blanket formula for names

cf. daiu6vwv koI

/i^

6vofttt^6/ievov

^

Pradel, Griech. u.

siidital.

Gebete,

2.

15.

:

is

it

spirits "that

not

13

lilith

"lilith

in the Babylonian, i,

the

''^bv-

7X, a

Hebrew

reminiscence; in general

cf.

Ps. 20: 2

f.

See Blau, Zauberwesen, 77. The connection of this Talmudic passage with Bze. ff. has not been observed by the commentators.

17

No. 2 'nspnp

Hbnt-i

moN

Jinb

Km

DVTD

"ca ijoa

xjD'tf-a snri'

]): rel="nofollow">'?

'Nri'iT

nn k3'K3 in snnnj in

iri'r!'

{"yi

Knanj

iisn^n

13 NJUN nJN

Nji'tx

Kn^3303 iin3i 'Ttra

ui

iin3

xmnai i'lD'D

pnaiD nsni p-no ni'D po'p

son

Nn3p''j

dhd

iivi iti"!'i

(4)

n^nn'sai

n^jnni

p^nbt

in^py »:r\^m

xnotj'

niiov

ain

k^qb' xnan

la^rN* ^-sni iTiJu^pai

Nirjin ncin

rri'tK

nnxi

u

(5) in!' Kjn^j nhk'p

'in casoi'

niyasi

(2)

Kj^jn tn'vi'n ksb^ki

njnx hjn nn^a htiu

(7)

«j!'tN

niut noip sbnaT

ir^ts

n'j;jsi

ovTa c«n

n:n'NT NnDinsi

!>y

[x''3n]

pna

(3)

pass njx

nn

^kh'-eis

'i'''n3

rrn pri'tin inonnn

3in

kiio

'B'sjt

2945)

wdoikt ^^^^b xjb"3^i

'23ni"j;2i

•'•\-''\i2

Knanj in njusn iTn'33

TiDipn

ks'XJ

JD3 Kj'ijini si'S'sai

(CBS

m

'B''3

(6)

xrjn

S'yi

NmriDm n3n2'3

bai

NnE"3

Transi
Again

come,

I

Pabak bar

I

polished armor of iron,

my

clad with 'the garment of

strength

smitten

is in

(3)

Kufithai, in

head of

the

evil

Ibba bar Zawithai,

and

Fiends

if at all

I will

you

b. G.,

and against

might, on

lay a spell

his wife

earth.

the

fire.

and

the

I

I

have

Adversaries.

you

I

and against

spell (4) of the

(I say) that if at all his sons, I will

person

(2)

have come and

I

malignant

upon you, the

my

am Word, and my

figure of pure

sin against Abiina bar Geribta

the spell of the monster Leviathan.

Abvina

my own

Armasa (Hermes), Dabya and

him who created heaven and

have said to them that

you (5) and

my

iron,

Sea and

sin against

bend the bow against

stretch the bow-string at you.

Again, whereinsoever you sin against the house of Pabak and against his property

Geribta

—or

and

all

the people of his house, in

against Ibba bar Zawithai

— (6)

my own will

the curse and the proscription and the ban which

right I Abiina bar

bring

fell

down upon you

upon Mount Hermon

and upon the monster Leviathan and upon Sodom and upon Gomorrha. order to subdue Devils (7) do

I

come, (121)

I

AbCina

b. G.,

and

all evil

In

Sacra-

;

UNIVERSITY MUSEUM.

122

BABYLONIAN SECTION.

ments and the tongue of impious Charm-spirits;

Demons and

the

have come and smitten

I

Gods

Devils and evil Tormentors, the

female Goddesses

—standing

in serried

and

(Idol-spirits)

rows and encamped

camps.

in

Commentary

A

mutual charm of two sorcerers, each invoking his powers in turn

An

the other's behalf.

found

almost exact replica of the terms of the

No.

in the first part of

where Pabak's household apparently

3in:

1.

The two men named appear

27.

formal term of introduction;

a

members

may

be correlative to

The name

1.

Syriac

'xn'Sia:

"wine-pitcher," etc.

KH'sn

is

=

KVXJ

3.

Tt

Hebrew

;

cf.

and "white earth, gypsum," and

Pi3p3,

XofcCar,

Neh.

rripapa.

BB,

1,

7ra///3£/(Of.

ix, 68.

11

8:

L,u.

in

'S

—

For

=• NTn

39

see to

,

1:4.

17.

:

"a shining spark,"

^'3,

"polish." I understand

l-nj,

191

with a small mouth.

Comparing the Rabbinic

KnvsJ, 27:3.

JAOS,

in

Arabic Babek, Greek

For the hypocoristic termination to

Cf. the

5.

241

p.

water-flask

a

cf.

meaning and form

parallel in

3,

26:

cf.

me

occurs in late Babylonian, Hilprecht and Clay,

the character of the name,

It is

in

3iri

Persian Papak, Justi,

P3NE5: the

No.

in

of an incantation series.

"and" introducing the mortuary charm published by It

is

the subject of exorcism.

is

generally connects the several

273.

in

charm

word

this

in

the sense of "polished armor."

Nnm

=

n»ip

niut

"nDip

obscuration of magical formulas.

n^3, 27: 4; the parallel

Fire

is

and demons, as the ancient means for destroying the fire-god Gibil p.

25

f f.

Magic

;

was the

chief

god of exorcism

means against of Solomon

Iron, like the other metals,

devils, Blau, p. 159; is

Wissowa, Real-Bncyc,

of

.

bl,

K'an

which

I

In Babylonia

in such magic, Tallquist,

Thompson, Semitic

and excelling them,

Thompson,

in

Index;

in the

i,

For the western world,

Testament xi,

see

18)

Pauly-

50.

supply from the parallel inscription.

letters are

a potent

is

an anecdote of a devil afraid of iron (JQR,

Josephus' exorcist used an iron ring.

2

their arts.

for other examples in Semitic magic, see

in Index.

marks the gradual

the potent element against witches

repeated to

make

After

it

appear traces

the following word; a fault in

the bowl required the rewriting of the characters.

MONTGOMERY

J. A.

XDOINT

to

the assertion by the magician

Moses, Aaron, David, Solomon,

etc.,

to be recalled the magical garment of

invisible is

N^^DOI

common

N'm NDD1S. NDOTS

Marduk

§

There

9.

forms give the clue ; D'ons

;

is

in the parallel

in 19: 7; in 25: 8,

D'DT'N

4

=

bowl No. 27 (along

tl""2t2"'D

Myhrman,

ndd["in]; in ii 4,

1.

Hermes about whom gathered

Summary

reference

:

7

The

D''»-|^^.

one of the Syriac spellings for the Greek

'Ep//w,

is

then

the extensive mystical cults and literature

towards the beginning of the Christian era to which

may be made

Poimandres (Leipzig, 1904),

inating study

Seven

in the fourth of the

Peshitto to Acts 14: 12; D''DTn also occurs in Syriac. KDDis

Hermetic.

also

is

which renders the wearer

robe

found

is

D'oiS; and in 7:

in the spelling

g.

it

charm noted

the

property of folklore.

with the rest of this phrase)

the

in

and see above,

magical

Tablets of Creation, while the

e.

183

which he professes to be clad with the magical paraphernalia of

in

I,

1.

INCANTATION TEXTS.

NJB'U^: the garment of a potent being carried with

Nna!?

Compare

his powers.

—ARAMAIC

Holy Hermas, London and Benares,

is

given the epithet

here to Reitzenstein's illum-

also to G. R. S.

Mead, Thrice

The Greek Hermes,

1906.

the

messenger of the gods, was identified with the Egyptian Thot, the divine agent of

human

illumination

—

in a

word

the Logos of the Egyptian religion.

This mystical function of Hermes-Thot Justin

Martyr

fi

;

is

evidenced,

yeyEvyc-dai EK Seov /Jyofiev A6yov

'Ep/i^v ?.6yov Tov Tzapa ^eov ayye^.TiKov

i^eoi),

Myovaiv (^Apol.

22

i,

e. g.,

by a passage

Kolvov rovro ;

^(TT(o

in

vfilv Tol^ rbv

Migne, Patrol,

gr., vi,

57.).

This figure was also adopted in farther East, as the expressions cited

word

xi^^DO

(=

But

this

syncretistic

mysticism

from our bowls show.

of

He

is

the the

19: 7),' and the Metatron, that mysterious inter-

N^'^D,

mediate agency between 13).

the

God and

his creation in

Jewish Gnosticism

Hermetic theology was not mediated

to the Orient

(cf. §

through

Judaism, but through the Hermetic schools, which appear to have held out, into the twelfth century, in that obstinate center of

Chwolson has Greek

collected the evidence for the survival in that region of the

religious philosophies,'

Uymv:

and Reitzenstein has now trenchantly pointed

'

The

'

In his Die Ssabier und der Ssabismus, 1856.

'Ep/iw

paganism, Harran.

'-(^X'of

or

Reitzenstein,

op.

cit.,

43; Aht, Apologie des Apuleius,

118.

See

now Dozy and

de Goeje,

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

124

out (p. i66

the essential Hermetic quality of this last remnant of the

ff.)

The magic

old pagan philosophy.

of the Euphrates valley has caught up

probably from Harran the figure of Hermes and easily identified

Hermes was

the Jewish Metratron, the biblical Enoch, etc'

it

with

the equivalent

of the Babylonian Nebo, and a passage in the Mandaic Ginza throws light

upon the expression, "clad with the clothing of Armasa";

we have

a tradition that the angels invested

The N^boD

of our text

is

then a proper epithet of

by the preceding epithet X'2T Stiibe's text,

1.

5,

^5DD|^!.

naN^D

iniaD'D.

I

Johannine ^pk

bosom of

Compare

nno

3. Joel,

his Father," and, "I

am

inu in% and

also 7: 8,

meant

(s'an)

Logos;

cf.

Son as "in the

Father and the Father in me."

in the

note.

4: 4), reminiscent of the biblical

(cf.

is

nun

for the

and the description of the

tov &e6v,

fire.'

What

suggest that

means "who-is-in-Yah," an ancient mystical expression the

dress of

occurs in the parallel text, and also in

It

?

n'2T

thus:

Nebo with a

the Ginza

in

'D

3t2p, for

which see

100.

i,

N3UN: a name of two Amoras. NnanJ: "scabby";

de Vogiie, Syrie centrale, no. 141 tO'N: the

same name

2 Sa. 23: 38, and the Palmyrene N3nj,

Gareb,

cf.

in

;

also the Arabic Juraib, Jarba.

Seder ha-Doroth,

from Abba, see Lidzbarski, Bphemeris, 'xn'ir

from

Npan, "stall."

KlTU

,

"corner"

;

ii,

45.

is

shortened

name here and below. It is name Ribka := Aram.

of

the

the biblical

.

The form

8.

cf

so the probable reading

:

hypocoristic

ii,

Is there here a pious allusion to the

daughters of Israel as

polished corners (Wlt) of the temple, Ps. 144: 12?

found

KJS'C'X: the verb is rarely,

and

in the

in the

Nouveaux documents pour '

Bar-Hebraeus, Chron.,

bearing the ii,

16, '

name

;

in the Syriac,

I'etude de la religion des Harraniens, in the

6th International Congress of Orientalists,

"by Greek books"

Aramaic only

II,

i,

Actes

where Hermes and Enoch are identified Hermetic MS. For this Enoch-theosophy see Joel, Aherglaube,

ed. Kirsch, p. s,

also a reference in Reitzenstein, p. 172, n. 3, to a

of Idris

=

Enoch.

p. 54, ed.

of the

281.

19.

Ginsa, R,

and but

bowls occurs only here.

Petermann; see Brandt, Manddische Schriften,

89.

;

Non

'J1

MONTGOMERY

A.

J.

Marduk

A

legend.

it

was the

great act of "white magic"

first

farther,

Ps. 104: 6

and here

He

The

if.

magical allusion in the papyri, 1.

3062

The

e.

subjection

;

of the abyss

cf

Jer. 5

.

:

22,

frequent

a

is

the Great Magical Papyrus of Paris,

g.

(Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258).

flF.

Tehom

sealing of

4.

in the.

.

come

said: thus far shalt thou

proud waves be stayed"

shall thy

Job 38: 8

ff.,

cf

;

survival of this mystical aspect of creation appears in

Job 38: 8-1 1, which concludes: "And

and no

125

on the sea and Leviathan was mightiest

NaE;"X: the spell

magical history, for

ARAMAIC INCANTATION TEXTS.

intannn

the

:

scribe

we

imperfect (which

referred to in Targ. Jon. B-v. 28: 30.

is

began to write the perfect, passed into the

should expect here) with the second letter and re-

turned to the perfect termination; he amended his mistake by rewriting

corrected

A

In general the scribes aimed at carefulness.

the word. is

sometimes deleted with a

Mandaic and

unnyn.

s. v.

Targumic idiom for

also

so

line.

rrnn'K: for the various forms, see Glossary, n'J33: a

word

'ni33,

Noldeke, Mand.

Gram., § 144.

sncp

'Jl

u

'a:

the Palestinian

in

Targums and Talmud

a form of -3 found in

charm

to

cited

1.

i).

The terms

are reminiscent of

Marduk's slaying of Tiamat in the Babylonian creation legend

made ready bows cf. the praise of

Creation, parallels: Isr.-jiid.

ii,

63, 83,

Hab.

The bow and

....

Marduk's bow

;

hung

"Marduk

:

at his

side"

Seven Tablets of also numerous, biblical

in the fifth tablet (King,

and fragment

3: 9, cf. v. 11

the quiver he

(also

cited,

p.

207)

;

Ps. 7: 12-14; Dt. 32: 41 (where Gressmann,

Bschatologie, 78, would read nsB'S for DBCn)

As

.

in

with the

i

1.

clothing of Deity, so here with his magical arms the magician declares

himself invested.

But the phraseology may be based on magical

a symbolical shooting at simulacra, in the same

peeled the

oflf,

mutilated, etc.

Manichaean

texts

A

very similar passage

discovered

conjurer shoots with his

in

way is

to be

found

Chinese Turkestan,

bow and arrow

at the

practice,

as these are burnt,

in

demon, who

in

one of

which the falls

dead;

Sitzungsberichte of the Berlin Academy, 1908, 401. KJ3'J: participial

5. 3in is

:

form from

33J; the Peal

the other part of the mutual charm

further expressed by

nn'S

,

"oji

my

part."

is

unique.

now

begins.

The

contrast

UNIVERSITY MUSEUM.

186

name was omitted

t<3''S3 IN: this

6.

NHDinx: for

tlDT'n ^y: a

prosthetic

tile

reminiscence

upon Hermon

BABYLONIAN SECTION.

N

see Noldelce,

myth of

of the

/

proper place and

in its

now

is

Mand. Gram.,

the

inserted.

§ 24.

confederation

of the

Enoch 6: 5 f. "they named the mount Hermon, because they had sworn and bound themselves by curses upon it" also 14 7 ff Philo of Byblus also connects the Titans with fallen angels

;

the

(n. b.

:

Din)

;

see

:

.

Lebanons and other mountains of Syria

:

"These begat sons of greatest

and superiority, whose names were given to the mountains which they

size

some of them are

occupied, so that

called

Kassion and Libanos and Anti-

And Hilary of Poitiers adds something to our myth "Hermon is a mountain in Phoenicia, the interpre-

and Brathu.'"

libanos

knowledge of the

:

whose name

tation of

whose book

it

comes

is

I

Moreover

anathema.

know

—that

not,

it

the

is

the tradition

angels

lusting

— from

after

the

when they descended from heaven, assembled on this very high mountain.'" Cf. the anointing of Nebo by the evil gods in the Mandaic mythology, Brandt, Mand. Rel., 126 f.

daughters of men,

7.

pmo m-D:

construct of accumulation.

naiD nST: "camping Aramaic, but is

found

is

in

camps."

IBi

frequent in Assyrian, where

in this sense (cf. the biblical

very rare in

is

among

place-name

Hebrew and

several meanings

D'TBl).

isio

it

occurs in

MS. cited by Rabbinowicz to Megilla lob: 'JHS hv n'Dio TVI, where 'D Hebrew nrae'.' The variant in 27: 11, nano nsio, parallel to 'D 'itd, is probably the correct form. The allusion to the serried battalions of the

a

=

demons

but

is

epical,

perhaps of mythological origin.

'

Eusebius, Praep. Ev.

'

Hilary to Ps. 132

'

So on Jastrow's

I

do not

:

3,

i,

10: 7; text in C. Miiller,

see Corpus script, eccles,

authority, Dictionary of the

find the reference.

Fragm,

hist,

grace,

iii,

566.

latin., xxii, 689.

Targumim,

the

Talmud,

etc.,

1476,

(CBS

No. 3

xnonn^ xnnB' «onm xni nid'n pin

ssm Kin

r]'?V2

nib'D snn^si n^nn'K ni;5'D N123

'VncKi niiKno loiN 1D1S

Koon

iJitap^n

s'l^b t6

N^i

5"m

pn!'

Nm'p'

P'PD

D'KT

po

»r\ti

HTi' yoB' (9) nDi

KOB'

pnna

n^nrr-K

«nB'n

nnx anp poi

HTiEi'

snu inm.

nn[r''OTin -a

pmi

nnof? mB'31 icK e'b'did pn^

po

Na[-i KDE' Nin

pnn]

p3 Mionp po

yi>3n'oi ^'•]V<

nnK

nt

B'B'Dia

pnb

pp

pmi

pn!'

'inns

sots'

pnr

nie-a

I'O

p** b'E'dib

[sin pin]

'monp po

p'>'\y

yi'ari'oi

[n'r]o i^nm k3i

po]

mp

poi (10) 'i3na na

xnB"N po

(11) n^n' yoB? nai n'J^o S'iht

y^nn'oi

na n^nrrs nnx

pdpd idpd sa-i

lOH

kob' kih pnn

pn^ n^Kn paii pja

pnyi

pnnn n'oc^a \^p

nsi^ inDN

moip po

loi

101

j'dpd idpd sriTp^

i"m

sm

n'onp poi

'ms mp

pn nb"2 Kin, pidm

(12)

'iDKJB'

nsv inos

I'D

noin !"m snio ik^ot ?ik

pO HTIsr

nSt

^lop^n

ri'

ion non yrvTVtT

non^

n'oxnp

iinn:a ^3 (8) poi pn^ja

i"m

nu

'ms pim

pm

11m p3i pn^ n^sT pn

pni)

^[']m xnio ns^on

inronin na

^i"""'

npri'DT

n^t i^v »:v2e>a (i)

!'it3p'n

PD P'PD pD PD pDpD KriTP' KntJ"N

IDS'

pmi

i^q

•\ds>2

pan

I'o

n^ia na nns

ion ion vqdvsdvs

(6)

iTTT yoB' iJi (7) n^ro

[P'lIT^ iw^i

\n kqv

n'?^v'?^

DVE iDn ntntnt opj ion IDC VP

'ms inn n' 'mx nib-'n

(5) ni'va

k!"!

povav

pnmx

pn^o^K poi

no

inm nwai

(2)

max

Kiaa

i'^opn

(3)

scon

«'i'''i'm

nnx m!"Q mt^oiin in

pn^jn rr

N'dx xrixiDx

t<3i

H^ra pmriM nrn mtioniri' in 'n-ix

sjt3Di

n^i

^Gnm

roto

SB"3

n'nri'x

2963)

wm

n^nsi''

nsv nav

^^m xnio in^dt

sob- inn niB'a khb'h ik

jtkt pa'i pja bn Dip poi 'lana na

nTirrs

tdn] oi'B'n'a Timan la mni "lyr toon la nin' nyr loon ^k mni [IDK lOK B'K'O

idk''i

i'VID

niK

Translation In thy name,

Designated

is

O

Lord of

this spell

salvations, the great Saviour of love.

and mystery and strong

seal for the sealing

of the household of this (2) Ardoi bar Hormizduch, that from him depart and remove the evil

Demon and

the evil Satan,

(127)

who

is

called

may

SP'SK,

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

128

the Mighty Destroyer,

who

and a woman from the

side of her husband,

from

father and

their

mother,

their

man from

a

(3)

—by

and that thou do not

his wife,

the side of his wife

and sons and daughters from

day and by night onto, omo,

(4) I adjure thee that thou do not

walking.

Ahath

kills

kill

Ardoi

H. from

kill

off this

off

Ahath bath Parkoi from

b.

Ardoi her husband, (5) and that thou do not kill off their sons and their daughters, whether those they have or those they shall have, from this In the name of Z'Z'Z', HSR, HSR, HSR, P'SP'SP', TMR, TMR, (6) TMR, NKT, ZHZHZH, HSR, P'S, TMR, KIC, 'STW, YWPT, YWPTYH, from the burning fire, SKSYN, SYN, SYN, SKYWN SJ^, his name KS his name. This is the

day and forever, neither by night nor by day.

;

great

name before which

hears

it,

the angel of death

frightened he flees and

before this Ardoi

H.

b.

afraid,

whether those they have or those they

and when he

(7)

and (just so)

it

[and from] Ahath his

flee

and from (8)

their sons

all

is

swallowed up before

he fear and

shall

and from

wife, bath P.,

is

all their

the name of K^, 'STW, YWPT, YWPTYH, from the SKSN, SKSYN, SKYWN, [This is] the great name the angel of death

and

name

in this great flee

is

afraid and

swallowed up before

is

from Ardoi

b.

it

of which

when

(9) he hears

and before

is

b. P.,

and daughters, those they have and those they

Amen.

YWPT,

name of 'STW,

In the

before which the angel of death frightened he flees and of this great

name

(from Ardoi, said

and

PWTSS.

Yhwh

is

swallowed up

shall fear

etc.).

Satan:

to

is

flee

afraid, ;

Moreover now

have.

it

now on

is

Yhwh

shall

PWTSS,

the great name]

is

and go forth the

Satan;

—he

and when he hears

so moreover

fire,

(10) and from sons

shall

[This

etc.

According as

rebuke thee,

chooses Jerusalem. [Is not this a

burning

before which

[the angel of death, etc.

afraid

In

frightened he flees

it,

this household.

H.] and from Ahath his wife

daughters,

PWTSS, Amen.

shall have.

it

(11)

the authority

Demon "And Yhwh rebuke thee, who evil

said:

brand plucked from the burning?

Amen.

Amen.]"

Commentary

A charm

charm

for a

man and

his family against a

murderous

consists in magical syllables constituting "this great

formula

is

repeated four times; see

p. 65.

spirit.

name" and

The the

J. A.

I.

no:

—ARAMAIC

MONTGOMERY

=

construct

NIC.

Syr.

'Jl

INCANTATION TEXTS.

139

NnxiDN nO: a frequent epithet in

these bowls of the deity invoked, along with 'orrn N3"i K'DX,

Cf. the frequent invocation in Pognon's bowls

K'DSDT

:

^"D^5

e.

g.

7:

i.

nxJN, N''DK riNJX

The theme riDS is equivalent to ff^C" in the New Testament and Latin saltis, German Heil, for which modern English offers no synonym, the good old word "health" having been specialized. The word Nnx»'65'''3, etc.

remedy against

implies a

spirits

evil

concretely, of the phylactery, "this

The

and black magic.

'X",

Wohls. 2426:

It

i.

epithets here used are interesting as being probably one of the

few survivals

Babylonian theological

in these inscriptions of the ancient

we

terminology; there

have, in the penitential and magical literature in-

numerable appeals to the love and curative powers of the

Marduk

god of love and

is

K31 K'DS

is

life,'

identified with Gula,

and these epithets of and so have survived able

invocation

Ea

to is

e.

g.

Mighty Mistress"

the exact equivalent of

in the

discover

the

may have been

parallel

with the Jewish Divine Name.

379, and Ex. 15: 26,

'

La magie

'

This reference

ass.,

ixan

is

common

a

'J«.

Also

Fossey, 323, 365, 369; n. I

is

It is

have not

b.

This

biblical

never associated

epithet of the

Greek

an epithet of the Deity in

Cf. also the Phoenician NEno nin'

I

from the numerous

and power of God. 2"t//p

locality.

masculine epithet for Ninib.'

gods, Zeus, Apollo, Asklepios, Hermes, and

Tim. 1:1.

particularly Nippurian,

bowls coming from that

doubtless pagan, being distinct

e. g. I

and of Bau, who became

;

Ninib was domiciled at Nippur

as'itu gallatu.'

his consort

epithets expressive of the love

the N. T.,

And

is a-si-e.'

deities; thus

found as an epithet of Gula, the consort of Ninib: asugallatu

beltu rabitu, "Great Healer,

been

also used

is

n. b.

the

bj?3,

common

CIS,

i,

no.

epithets for

his title remenu.

have not been able to verify.

•

III R, 41, col. 2: 29; Delitzsch,

•

R. C.

Thompson, PSBA,

Hwb., 197a; Schrader, KB,

iv, 78.

1908, 63.

• Radau (BB xvii, pt. l, p. ix) endeavors to find the same title for Ninib in his explanation of the Aramaic rendering of nin-ib, neniw (see Clay, JAOS xxviii, 1907, He interprets it as en-usati, "lord of 13s, and Montgomery, ibid., xxix, 204). help," our very title (cf. Delitzsch, Beitr'dge s. Ass. i, 219, for equivalence of

=

AZU

with asu), and with the same root. The interpretation would be very agreeable to me in view of the above remarks, but Radau omits to explain the Aramaic rendering of s (or z) by V when the Aramaic has the root kdk, while Clay's explanation appears to

me

the

more

satisfactory.

— :;

.

God (V Dm)

the love of

number of the there

is

'Jl

etc.). it

12

has

Pradel

texts.'

he

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

130

formula

in

lOT,

Hebrew cnpn,

which the Peshitto has

"sanctify,"

Name

refer to the Great

Heitmuller,

identity of

Cf.

121.

96,

n.

i

and

name and

Jesii," 143, 150, etc.

abundant, with variants in

'ITIK: hypocoristicon in -oi,

2.

i,

seal," are identical,

For the

of the incantation.

"Im Natnen

ni?"

by Lidzbarski, Bph.

cited

The "charm, mystery,

KmSDXJi xntNlsn snONriKn.

—

Mand. Gram.,

as a pa"al formation see Noldeke,

Mandaic forms and formula

Josh. 7: 13, Jer.

e. g.

Of. the religious connotation of the parallel root

seal, see

a

f.,

(with XD3,

bowls

these

Pael, appears to be used in the sense in

For Knonn the

Palmyrene

Gebete, 42

and merciful character of God

epithets denoting the healing

a standing introductory

}DtO:

3.

in the

Griech. u. sudital.

in his

larpdc iimxuv, iXerniuv, etc.

as the rendering of the :

O. T. and Koran, also

in the

collected

-ai

and

i,

in

these texts (see Noldeke, Persische Studien, in Sitzungsberichte, phil.-hist.

Vienna Academy, 1888,

Class, of the

The name

p. 387.).

one of the numerous Persian names in ard- or art-;

it

is

formed from

occurs in Myhrman's

text, see his note, p. 349. "in;''D"iin:

=

yr,

Heb., Ex. 28: 28,

cf.

nr

or

nt',

name

a frequent Persian

from the

jnt

or

J?l?t;

but as

Aramaic mr),

sntsns, Pognon, B. nr, 31:

12: ID,

see Justi, p. 10.

"Demon, Satan, Destroyer,"

nr, from

see the forms

Iimr,io:6,

Jinr,

3.

epithets of the one

all

nnt (found in

demon;

above

cf.

pp. 58, 68.

pDfSV

with reversal of the alphabetic order of the

:

to indicate the bouleversement of the

xnaj

max

:

is

noun of agent, not an

abstract.

•

]iT^•.

for

the

vocalization

Baethgen, Beitrdge, 82

f.,

6

The

n^ntron, Ex. 12: 23, the Samaritan 3.

Notice that the

Gram., § 115.

represented in Rev. by

four letters

demon?

abbdda gabbdrd, abbad not otherwise found

tion cf. Noldeke, Syr.

Abaddon

first

xbanD, of

the

for the forma-

as though the original

avoX/.vuv,

epithet

;

Hebrew and Greek

=

was a

n'ntron ^si)0^, 2 Sa. 24: 16,

etc.

conjunction

Lidzbarski, Handbuch, 153.

cf.

X^Ti,

14:

6;

MONTGOMERY

J. A.

—ARAMAIC

The conjunction

n3'nSc6'l, 14: 7, etc.

Onkelos, Dt. 14: 37 (ed. Berliner),

l^sriD

101X

101K

:

131

Targum

also similarly pointed in

is

see Berliner's note,

'^T\'"\;

D

pn'D'X: the half-vowel after

INCANTATION TEXTS.

140.

ii,

indicated, as in Mandaic.

is

thus the uncanny stealthy movements of the

demon

nnxnnns,

"sister

name

in the

are expressed.

name

4. nriN: probably the first element in such a

of her father,"

Talmud.

Cf.

Ahat-immisu,

names

'mriN

of.

etc. (Tallquist,

pm =

.

common

of Persian Farruchan, Justi,

hawen, cf

|»T

tnc,

•

6

,

seldom

in

Talmud

"From

6.

ff.

with future sense, as

ppl.

pi.

4,

:

94

p.

in Syriac.

pT: appears only in this phrase,

the

;

demons

burning

fire,"

hellfire, see

general

in

so

16:

19: 20,

13,

is

archaic and

for the ptonouns see end of Glossary C.

demons with pangs of of

Ahatsuna,

Ahatbu,

Babylonian

the

Neubabylonisches Namenbuch, 3), and similar

in the Glossary.

'lans: hypocoristic

5

and

3Sns<,

biblical

as

"brother of his father," a frequent

,

cf.

of

e.

i.

11

1.

De

Wessely), and see in general Tambornino,

ff.

;

for the threatening

Papyrus,

Magical

Paris

the

For the threatening of

hell.

Pradel, 21,

ant.

1227

1.

daemonismo,

The charm of which he

angel of death appears in Schw. F.

ff.

78.

(ed.

—The

afraid

is

is

a potiori more fearful to the demon. 7.

text of in

for the second

P'l'V':

Targum Onkelos,

^inT

,

see Noldeke,

ed. Berliner, to

Hand. Gram.,

to the "Palestinian" dialect

The Great Name, xlii,'

65,

representing the scwa, cf. the Sabbioneta

and rrmp along

forms 'niDKlp

tremble and

'

13,

:

219.

is

a

by Dalman, Gram.

common

ad infra: the God of

Israel

at

*

hist.

"Neue Class,

2

:

For u

prepositional

whom

4,

1.

fire

Aramdisch, 181. all

things created

Greek magic: Wessely,

the heavens bless .^^Z^rajtraj,

and

(the

140,1. 55 ff:the

and every mountain trembles;

44 (with editor's notes), and no.

griech. Zauberpapyri" in Denkschriften of the xlii,

two

d. jud.-pal.

thesis in the

which trembles the Gehenna of

Wiinsch, Antike Pluchtafeln, no.

35: 26.

side of each other, the latter attributed

oceans?) fear and every devil trembles; Dieterich,

name

Num.

N. B. the

or True Name, at which devils and

away,

flee

Ex. 21

his earlier publication in vol.

xxxvi

is

Vienna Academy,

cited as "xxxvi."

5,

phil.-

1.

21.

"This

It is is

not necessarily a Jewish phrase, Wessely, xxxvi, 50,

the primitive

p.

named

practically the

made out

in

40

Name

The bowl CBS 16093 bears the same design.

Typhon

at

1.

244

which trembles

It is

is

f.,

for

Greek magic.

ff:

earth,

from

Dieterich regards

as of Orphic origin, p. 141.

almost identical in text with this one, and

about two-thirds as long.

Nos. 32 and 35.

same

of

Cf. Heitmiiller, pp. 148, 231, for citations

the Fathers, and Pradel, this trembling before the

couple

name

( trpurevov')

deep, hell, heaven," etc.

also

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

133

Its clients are the

Also another bowl (unnumbered)

as the present text, but shorter, with the

for the clients of Nos. 32 and 35.

same

is

design,

No. 4 (CBS 2923) KHB'nK Kn'jnn 'Jin tnnn

Konna n'nu nnt

(2)

xn^'n 'nni

itj"!)!

ymx

N-nD'K3

pB"i^D 'n

nw

]):>)>

pini

5'33

pn3

Kjp-isi

n^3DJ

nin

(4)

ny3B'

P3313

^b p3'i;''s-n

'B'J'K

s:iDs

iritspj

iins

ptdk pnn'DN

NniD['X3

«Jm

iii\

nn

(5)

n:ids 3in

p3^]

sm

n:iN n^!'

'KHisn

"13

xiji

(3)

kdv

nj?

p^^

kii-idi

I'trxMiJO k!'

.

.

.

nb 'Kn^2i3 13 (6) P3N2n n^nu

N^l"i'3

Ki>i

pn't}'''33

NniD'W

'tidnt

«n3nj IS NJ13K3 pHS PDnTl

'^D3N1

rrwn

iijnK

'Sd'd

i^ax^a i'^^oh

kjidnt ^id'd Nao^a

113!)

nonxn

»nv^

iTnn n[nnD 'joinmbiD'o Kao'3 linx (7) nnoj n'b'KSj'ni'

't;''3

n^a

'n3-i

i6

pti"-!?

snnn im^a^nm nnn^Dx

lo

KjnoK 3in Kims' [sonnai] sb"3 nid'S3

Kcu

b^-t

nmns

Ktynji k3-) xme'i

nnn

nr»

P3KDT nnn3i «n3nj n3 njuxt

nnns

Translation Covers to hold

Angels and

in sacred

Now

of impious Amulet-spirits.

all

evil

Spirits

and the tongue

you are conquered, you are charmed;

charmed, you are charmed and sealed in each one of the four (2) corners

You

of his house.

do

shall not sin against

Pabak bar

Kiifithai,

nor shall any

folly against him, against all the people of his house, either

by night

nor (3) by day; because I have bound you with an evil charm and a sure [seal]. Again, I have charmed you with the charm with which Enoch was

charmed by galling seal.

wicked brothers.

his

Again,

(4)

Again

I

charm you with an

charm you with the

I

seal

evil

and

with which were

charmed the Seven Stars and the Twelve Signs of the Zodiac unto the great day (5) of judgment, and to the great hour of the redemption of

your heads

:

you

shall not

Geribta, and none shall at

.

.

.

all

of the household of Pabak (6) well

sealed

is

his

,

nor sin against them, against Abiina bar

do b.

folly against them,

K., neither

namely the people

by night nor by day, because

house and well armed, and with a great wall of (133)

^

UNIVERSITY MUSEUM.

134

bronze have take. b.

surrounded

I

You

(7)

I,

it.

BABYLONIAN SECTION.

what

desire

I

Abuna

are in the place of

grasp, and

I

what

I

ask

I

G. and in the place of Pabak

b.

K.

Commentary

A 3.

general charm against

The introductory

these bowls

all evil spirits,

made

out for the Pabak of No.

lines are of interest as they definitely settle the

The

(§8).

use of

design represents the sorcerer waving his bough,

see p. 55. I

'^D'O

ba'obl

.

'D

:

is

to be identified with the plural of the Syriac

m'tall^tha, m^talle, or mattHe;^ the

The second word

mctf^Ie.

meaning

original in

with force,

p. 231,

:

79; also

p.

'nni: the first letter KTT'JT't 'JTr

later

xnNK'nxp

cf.

"contain,"

meaning of "measure."

N'loin, Ginza, ed. Peter-

Noldeke, Aland. Gram-, § 32.

X, cf.

find here the

idiom of the active use of the

passive participle, as in Neo-Syriac; see Noldeke, Gram.

Sprache, §§ 103, 143. ing "to carry,"

etc.,

meaning; thus

An

approximate use of

and also with IDX

Syr. Gram., § 280). in

whose

in the sense of holding

case of dittography.

nu n^DST: we

'i^

Hebrew, even

bia,

was written by inadvertence.

KriSTiX: for the prosthetic

3.

the infinitive of

and the Mandaic NcmpT Knn.

10,

1.

is

6:11, over against the

Jer.

fasbo: See

]''Z''''\p

mann,

probably represents the pronunciation

'

retained in the

is

e. g.

^3'0

But

is

d.

this participle in

found

neusyrischen verbs mean-

in classical Syriac

in these instances the participle is

(Noldeke,

middle voice

XT73 TDX means, "he bound himself with a crown."

In the present case the participle has assumed a completely active sense,

with an object other than the subject.

nuns

:

this

spelling

is

found

in

Karmsedinoi, quoted by Payne-Smith, 'IPIK

:

"his brother"

is

-iii,

266,

6i are

.?.

v.

from the lexicon of DitDDna'DJS. spelling, differ-

Mandaic, and also Palestinian.

reminiscence here of a cycle of personal legends concerning

Enoch which have been preserved only '

passage

and "his brothers" have the same

ing as -uhi and ohi; the forms in

There

a

col.

See Noldeke. Syr. Gram., 8

59.

in the Arabic, see Weil, Biblische

—ARAMAIC

MONTGOMERY

A.

J.

Legenden der Musselmdnner,

p. 62,

INCANTATION TEXTS.

a compilation from manuscript sources.'

According to these legends Enoch (Idris), who foretold the at the

135

flood, suffered

hands of the wicked Cainites, even as Abraham was made a martyr

Our passage must refer to some spell laid upon Enoch by his adversaries. The early Samaritan theologian Marka (fourth century) cites a book of the Wars of Enoch, which may have contained these tradifor his faith.

A

tions.'

above, 19:

p.

spell laid

For Enoch

in incantations, cf.

17. pt^'S'lTO:

the

word

the

then inserted

X,

word is

by the wicked on a saint was a fortiori potent; see

64, for other apocryphal examples.

correctly.

unique

;

it is

above the

it

It

written twice; in the

is

to be classed with the

Gram., 223, where,

New

and on second thought rewrote the

cf

:

"the great day," Hexaplaric Syriac to

.

For the feminine form

In lines 4,

5,

we

is

celestial

583), and the Arabic

iii,

Mand. Gram.,

145.

are introduced to an extensive and ancient cycle of relation of the

Seven Stars (the planets with sun

developments in

distinct

monotheistic

trend

Marduk became monarch, stress

Lamy,

TilT, see Noldeke,

this

development the planets became highest the

Is.

and the twelve zodiacal signs, with the creator of the kosmos.

There were two

call

'

first

Testament "that day and that hour," the Syrian Ephrem's

myths concerning the and moon)

The

phenomena noticed by Noldeke, Mand.

expression, "the hour of judgment" (ed.

"the hour."

XDXi^ND.

-yun for -mm.

e. g.

Tim Knvc, X3T KDV 1:13, the

line,

Syriac and Mandaic

the

is

case the scribe emitted

first

laid

upon the

divinities.

The

of

thought, in

or, as in Israel's

antithesis

mythology;

deities.

But

in the polytheistic

what we may

in

which one of the gods, faith

between the

Yahwe

is

like

the sole God,

Creator-God and those

present regulated orbits of the planets and the

fixed positions of the zodiacal constellations signify that these beings, once

autonomous, process of

have been brought into subjection to a higher god. time they came

Tiamat became, when according to Zimmern,

to

KAT

,

502, the eleven Helpers of

minus that of the

For the

•

See Montgomery, The Samaritans, 224.

Tiamat are the

Bull, the sign of

Jewish Enoch literature see Jew. Bnc.

'

later

Thus

the fixed firmament (or the zodiac?), while,

slain,

twelve signs of the zodiac,

be regarded as "spirits in prison."

In

i,

676.

Marduk

UNIVERSITY MUSEUM.

136

unfavorable

This

himself.

The

ancient.

in line with

it

BABYEONIAN SECTION.

attitude

toward the

celestial bodies is thus

Hebrew

monotheistic trend was native to the

we have

and

theology,

the passage in Is. 24: 21 &., according to which "the

host of the height on high," as well as the kings of the earth are punished,

being bound in prison. witness;

18:

g.

e.

When

mountains.

13 I

later theology the

"I

saw there seven

ff .

:

inquired about

where heaven and earth are host of heaven.

The

stars

it,

the angel said: This

which revolve over the

come

did not

(cf. 21

same

The

6).

:

burning the place

is

till

the time

when

of

their sin

"spirits in prison" of i Pet. 3: 18

notion, depending directly

upon

Is.

24: 21

flf.

and the

are they which at

command

Then he became angry

forth at their time. years,

fires

a good

is

great

as

stars

at end; this is a prison for the stars

the beginning of their origin transgressed the

bound them for 10,000

Book of Enoch

For the

is

God

for they

and

at them,

accomplished"

is in line

with the

and we may compare

ff.,

the invidious use of "planets" in Jude 13, in the expression aartpe^ nlavfrai.^

But our text also bears witness

The "binding" of

to another development of the myth.

passage quoted from Enoch,

term.

According

years.

In the Isaianic passage, a term

Christ preaching shall

take place

to the

to the spirits in prison.

when "they

complished" (with Enoch). the verb

is

is

shall

it

fixed: "after is

for a fixed

was

for 10,000

many days

shall

revived in the notion 01

It is left

somewhat obscure what

be visited," or

when

Exegetes differ over npB'

"their sin

in Isaiah,

is

ac-

whether

to be understand favorably (of a visitation for release) or un-

favorably (of chastisement). prison

is

In Peter the ancient myth

they be visited."'

was

the Seven Stars and the zodiacal signs

Also the Petrine preaching to the

spirits in

understood by commentators in equally opposite ways.

text the term of "the great day" and "the great hour"

one of release to the stars bound

in prison.

here the idea of a universal Apokatastasis.

redemption of the imprisoned

celestial deities

is

In our

evidently to be

There appears to be applied

Now

for this notion of the

we have

a basis in Babylonian

In the Mandaic See Bousset, Hauptprobleme der Gnosis, c. i, "Die Sieben." system the seven planets and twelve signs have become utterly evil. In this line of thought, taken up by magic, there is, I think, an open anthesis to astrological *

fatalism. •

There

is

literal

reference to this passage in No. 34 between KipllB and «31plD,

possibility of confusion

:

6,

—

«3npiB2

.

There

is

MONTGOMERY

J. A.

mythology.

In Tablet

vii,

27

1.

among

Tablets of Creation),

ARAMAIC INCANTATION TEXTS.

f.

the

137

of the Epic of Creation (King, Seven

Marduk

given to

titles

are:

"Who

had

mercy upon the captive gods; who removed the yoke from upon the gods

And Pinches has now PSBA, 1908, 53 ff.) which

his enemies."

published a text ("Legend of Mero-

dach," in

is

a late supplement to that epic, and

apparently continues the theme of the release of the captive gods

(Marduk) goes down

to the prison,

he

He

opened the gate of the prison, he comforts them.

them; he

then, all of

rejoices.

Then

is

it.

5

.

6.

upon him.

The "day of redemption" of

i

Peter are also to be explained in consonance

This mythical trace probably descends from the Enoch

Abuna

is

ntD 'mt:

intruded awkwardly.

nt (DTO,

root

the

used in parallelism with

— "h^u^ for

nt)

is

"ids, etc., in

literature.

'piaDN.

found

Pognon and Lidzbarski

bowls, and also in those of is

He

therefore in line with this Babylonian myth, and probably the

passages from Isaiah and

with

"He

looked upon them

the captive gods looked

Kindly the whole of them regarded him."

our text

:

approach the prison.

rises to

elsewhere

these

in

(see Glossary C).

preventive magic.

It

The verb means

But Pognon (B, 74) assumes for the noun sntsixr the meaning "admonition," and Lidzbarski (Eph. i, 96, n.) in the

Aramaic

arm."

dialects "to

the sense of "binding up" a

ing from the

common meaning;

and things with power

"Arm That

letter, etc. it

But there

may have

of

armament of persons

Petermann,

(ed.

in depart-

so a passage in the Ginsa

;

the magical equipment of a person or

been making use

no necessity

refers to the magical

to resist the forces of evil

yourselves with arms not of iron"

is, it is

is

p.

charm against

well-known magical

25,

language

exhorted the Ephesians to "put on the panoply of God," Bph. 6: following phrase, "a great wall of bronze,"

i,

50

;

least this confidence

nnna

when he The 13.

cf.

15:

7,

and see

a Talmudic instance, Sabb., 66b.

01 n^yaT nJS: our magician displayed the

At

20).

Paul

equally parabolic;, bronze

is

possessed atropaic use in magic, like the other metals;

Pauly-Wissowa,

1.

evil.

:

had

its

psychological

jinx: "hoist with their

own

same assurance

efifect

petard"!

on the

client,

in

No.

2.

(CBS

No. 5

ponn'm jnrn

nw2

na inj3N

'ans na

Nnnji

n'l

nanai noKi 'rn

pn'TDS

nysB-a

Ktn ne

Nbi'Pi

lai

nis

(5)

ntj^

«bn

nt

N'nB"a

(j/c)

niDt5"nt5' idi

iinjn

snB"3 sj^y

n'

Kni"i'"'i'

piaivi

p£''pn

13s nuiil'sn n'»B"3 IT'

inan

in

'atns

non

ij^

.

^ybv

(4)

pnj'o

nrj'ni

(2)

lines

nl'D niiD

pniD'nm

n''j;[2B'K] it'I

.

lyo' nini

m,T

la

piD^s* .pnjiis

.

12

'as'is

ins

d^'vc^di

niom i"3B'U

T3 mn' '2 ^y noB' mn' moB'o nx o'^'a-iTn Tnmn 12 (6) nin' nyr [tson

on either side of figure

una

pt^nm xrinpi Knm^i

niiD

Two

ppn-i'm

I'o

na injrj

nmn

in^Ds n'[DN]

nTi'a

nyne'a (3)

nitj'n

'ana

to

.

pt5"3

ponn

n^D iok P2K n«2 hk nin^ aitya

iDKn

^K nin^ (jjc)

piB

i)3i

dvij'd ^31

N2ipn k:dd

's ^y

nin'

«ijd

nn inE)

(elided

'T'E^>

pcnn icnm

jno'p 'tdpi

I'tyni! pB>inl'i

ihjvji

2952)

'2

un'

'?v

nyr

los I2K trxo

pen bsiio

in center.

loK JDK nSn^ nynK

IDK toK

nts'o

it^x

(7)

noK

Translation Wholly charmed and sealed and bound and enchanted

[are ye], that

ye go away and be sealed and depart from the house [and property?] of

Farruch Pusbi,

bar

Pusbi

Newandiich bath

and

Pusbi

and

Abanduch bath

and that there depart from them (2) all evil Liliths and all Demons Idol-spirits, and the Vow and the Curse and the

and Devils and Spells and

Invocation, and evil Arts and mighty

Works and

are bound with the seven spells and sealed the

name of Eldedabya Abi Ponan,

against

you

in the

and Newandiich and from

name

of

.

.

.

b.

name of

lord of spoil

P. (4) from the Evil

'H,

B'H.

and curse

Eye and from

I

(138)

Selah.

in

conjure b.

P.

the mighty Satan,

in the road of

Amen, Amen,

Ye

everything hostile.

with the seven seals

the great Prince, that thou keep Farruch

and from the many Satyrs

Yhwh,

(3)

Hamad, (5)

in the

"According

.

J. A.

mouth of

to the

of

Yhwh

Is

Yhwh

INCANTATION TEXTS.

they would encamp, and

139

according to the mouth

Yhwh they kept accord"And Yhwh said to Satan:

they would march; the observance of

Yhwh by Yhwh

mouth of

ing to the

Yhwh

—ARAMAIC

MONTGOMERY

rebuke thee, Satan,

Moses."

rebuke (6) thee

who

chose Jerusalem.

Amen, Amen,

not this a brand plucked from the fire?"

Selah.

Commentary

A The

general incantation against evil spirits for a

man and

his

two

sisters.

latter half Hebraizes.

The

1

duplication of the ppls.

error for jn'Dp.

—

nns: cited by Payne Smith, in farruch, Justi, p.

for intensity, "twice charmed."

f.

—

'3ens

ntJn:

nrJ

nox:

3246;

col.

Justi, pp. 228,

(also

Talmudic)

=

cf.

;

nnr, see to

3.

3:2.

list

shows that the charms were

the fever-remedy in Sabb. 66b, "7 twigs

cf.

7 trees. 7 nails from 7 bridges,"

Talmud, see Blau, pp.

1.

Cf. above, p. 86.

entities.

spells," etc.

Farruchan and composites

of.

I.

the place of the term in the

regarded as personal

"Seven

ficp

?

by heedlessness of construction;

n'l:

2.

95

innx:

inJVJ,

is

pE"n^, the only instance of this verb in the bowl-texts.

73,

For

etc., etc.

86,

who

this

from

magical number in the

quotes the Jewish

maxim pv^cn

ba

fTsn. 3

.

rranibx

'i^

:

name

obscure, probably

of a genius

his paternal relation to another well-known genius.

"The

great Prince": the technical

to be observed that this bowl

is

title

;

'3X

For nuT

may cf.

indicate

2:

2.

for Michael (see p. 97).

It is

peculiarly Jewish in theological form, while

The double use of The verb generally is used

the following adjurations are in Hebrew.

n'v^t'N intro-

duces a mixed construction

of exorcism,

with by

of the object,

great Prince,

whom

=

here. t^opKi^u.

But

at the

same time he adjures the

he addresses in the second person.

All these terms

denoting magical binding could be used indifferently of the good and genii.

The

angel

is

adjured

only tongue the angels knew.

in

Hebrew, which according

to belief

evil

was the

UNIVERSITY MUSEUM.

140

4.

"The hobgoblins

in the

way

BABYLONIAN SECTION.

of

Hamad,

Hale\-y bowl in which a geographical location

Husi," and Wohls. 2417, a is

demons which

to the

D'ann

in the text is

5. bility

Literal quotations

in

1.

ninn

There

given,

is

lies in its triple

(cf.

D'P'TD

26:

Later Kabbalism, found

cnc:', see i

to

reference

satyrs see p. 80.

i

Moses.

f.).

Schwab, Notices

applica^0E' (as

as the 121st, I22d,

in the et

The word

theme the abbre-

Extraits of the Paris

(1899), 288.

no evident sense

=

the Rodwell-

The

For the

use of the efficacious

in these

words around the

nt^K are reminiscent of the interpretation of the

"avaunt"?, nK-o

cf.

"upon the road

dwells in Samki.

particular road.

Hence the magical use of such Psalms

3).

National Library, xxxvi, 7.

some

from Num. 9: 23

the Aaronic Blessing, etc. viation of

demon who

is

awkward.

of this quotation

above

beset

many";

the

Name, Bx.

figure. nyriK

and

3: 14; nbni)

=

No. 6 (CBS 2916) KrcJTt noiniji

xnts'^a •'nni'i (2) nsn'sS'i 'JDoi'i

na nnKii 'insn

imu

tins'

K0V1

1JB'

KJTV1

vnty

'nn

nii^lsn

pH'jn 5)ri

sriE'i

lei

b\»^

kiik

u

pn^i

"insn

)nj2i

pn-nn's

(7)

pTX

nn

snijnn

r\n»b\ 'inxn

NnD'oij

pn'^j;

pts'os nynsi n^ob"! pb''o

«n'!"!'i

i"3pt3 »b

^nui

im pnn

pmpTi

xiJi

noim

^Jams 8«nB"3

13 pns^

xson

vn

pijm ns'j kb'3''3

(12) k'db' '^rJ3

n'^p

]^^b

xnrB-a

(11) n^sn pnj'j'p 1)33 pt2i"B"n

nps'':

nnn

ii22>2

nan

pnjinn

'imi

lo pni"

^2 ntJX'ji

non

ijsi

pna

cisra

(10) 'insn

^i

in xisr

wn

nt'D3 nr^Ji

pi Kor

xnnp^ji

'D'ji

pniJcB^n «nt2'Di'i

si'i

imJ't

i»ni

pin xnTi 'ar pn^n^o pin

iin^ia^n

pcB"3 Knn

Kol^na Kb

Di'iy^i

loi

inn

'D'^^i

v B'^as (9) iinan pB-ao Nn'j/'2E' die's

'^2'pi

sni'i'Di

piJtapin

'ni'

(5)

iin»:'y

'b'pi

naisD'sn pn^ wnnni sjnKi ut-j; pnbis'-D

pna

^3 pB'33n'n

t^n^b^b^

''•\ti

xtj^a

im^ I'rnsi

«k'3'31 pl'DPi

pn^ sja-oa inn «B'aoi imnrx

Ditrn

sbi

«JB"33

nnS"

Kin

(6)

n't?!'

panni iin^nDm (4) tna'ii

ijy

KDj'j'n (8) GIB'S ^'2-121

prnrrn k!'1

pn^i3'»

i!:v3

k:is
pS>n

paB"3

'm's

i^ih snnp'Ji (3)

iina^'V

iBTDi iinn2i3D'N i'331

'JE?

KJOTim

pint

"i3

•
sh pnn

^T3 ns'nj

n^D IDS ION obvSi

Translation

A

press which

is

pressed

down upon Demons and

Devils and Satans

and impious Amulet-spirits and Familiars and Counter-charms and

Liliths

male (3) and female, that attach themselves to Adak bar Hathoi and Ahath bath Hathoi

—that attach

ways, and lurk by

themselves to them, and dwell (4) in their arch-

their thresholds,

another, and that strike and cast

press

down upon them

day out of out of

all

all

days,

years,

and

in

and this

and appear

down and

to

kill.

them

And

days and in months and in

this

month out of

season out of

all

all

in

this press

And

a spell for them in the thresholds of this their house, and

them.

Fastened up are

their doors (7)

(141)

and

all

years,

all

months, and

seasons.

one form and

their roof.

I

this

(5)

and

I

this

year (6)

come and put

I seal

and bind

.

UNIVERSITY MUSEUM.

142

And

BABYI
down upon them by means of these by which heaven and earth are charmed in the name of the this press I press

:

and Marbtl; of the second, Gismin and Marbil; of the

Masbar; of the

fourth,

Kibsin

which

with

(presses),

repressed

is

Gismin

first,

Marbtl; of the

third,

the sixth, Ardibal; of the seventh

repressed

with

them are

Liliths

male and

(9)

and impious Amulet

evil Spirits

all

Morah; of

fifth,

seven words,

and

spirits

female and Familiars and Counter-charms and Words, that they appear

Adak

not to

H. and

b.

dream by night nor

H.

b.

(

10) and to

neither in

by day, and that they approach neither their

in sleep

right side nor their left,

Ahath

to

and that they

kill

not their children, and that

they have no power over their property, what they have (11) and what they

from

shall have,

this

And whoever these

rites,

day and forever.

sound of him

shall

and does not accept

will transgress against this press

shall split

asunder violently and burst

and the

in the midst,

resound with the resonance of brass

in the spheres of

heaven, (12) and his abode shall be in the seventh (?) hell of the sea,

from

this

Amen, Amen,

day and forever.

Selah.

Commentary

A and

charm

in behalf of a couple (each

with a mother of the same name)

their household; the incantation consists in seven magical words,

concludes with a threat against any

who

destroy the bowl and ignore

and its

ban. Nts-a's

1

use of B'aa

in

:

cf.

2.

'D'J

(cf.

,

,4:1, and see

also

down 12:

p.

611)

:

9,

both

in

of interpretation

I

who

places

before

O

suggest that of is

in Justin

N. B. similar

5.

Martyr, Ap.

i,

18,

e.

Eusebius, H. B.,

magical papyri, Dieterich, Abraxas, 161,

n.

Out of

'^3"?.

several

in the sense of "side"

familiar (Jastrow,

or familiar spirit of the Greek magic;

irapefipot

1.

the sacrifices are "presses

the sins."

34: 4), and then one

Kapefipog

in the

Cf. the verb,

§ 8.

Pcsikta R. 16 (Jastrow,

because they press

possibilities

'^tD'O

s.

v.),

hence := the

ovetpovo/nvnl

and

g.

the

iv,

7: 9, occurring also

They may be

the genii

invoked by manipulation or rubbing of the amulet as in the Arabian Nights.

In Arabic superstition

we

learn of the "follower," tabi'u, that

accompanies the bewitched man, Noldeke,

ZDMG,

xli,

717.

And

cf.

the

:

—ARAMAIC

MONTGOMERY

J. A.

Satan

who

INCANTATION TEXTS.

a "comrade" to an evil man, Karin, in the

is

WZKM,

24), see van Vloten,

182

vii,

Koran

143

(e. g.

ND'J could be the Syriac

ff.,

41

word

for marauding troop, an appropriate description for a demoniac species,

but the meaning given above

and

the Persian

is

more appropriate

name Adaces,

3.

plN:

cf.

Noldeke, Persische Studien, 417.

cf.

'inxn: cf. the Syriac

Jin'rau

—so

sister," cited

K3U, "transverse beam,"

Syriac

the

:

Payne-Smith,

see Justi, p. 2,

by Payne Smith,

same phrase

lona: the

hence

door

probably

670; radically the word refers to the arch of

col.

For the abodes of the demons,

the doorway. 101

Ammianus,

in

here with the Persian diminutive ending.

col. 1408,

lintel,

name Hathi, "my

in the context.

the

in

see p. 76.

Mandaic, Noldeke, Mand.

Gram.,

§ 216, 2. ]vr\,

Mk.

tno: cf.

5.

For the

6.

«:'?«:

9: 14

unique form;

blN

4.

day for the exorcism, see

"iix

=

is

used here not in

jinnu, cf.

1.

Aramaic

its

sense.

4.

nrx

Pesah. nib,

Jimrs:

8.

These magical words are wholly obscure; see §11.

cf.

"Sleep by day":

cf.

"an,

of the demons.

the special term in 7: 16.

was

perilous, especially for those in the fields; in the

this

was the chosen time for

was taken

in

e.

g.

'"ino 3t3p

ZDMG,

Magical protection at right and Babylonian sorcery;

The midday

left

hand

the Utukki-stncs

demon

a

xxxi, 251

f.,

is

iii,

whose place

representing sun-

and Roscher, Bphialtes.

frequently referred to in

93 (Thompson,

four deities surround the sorcerer, in front and back, at right and 142; the Maklu-stri^s, pt2b't^"n

:

for the

vi,

1.

123

new vowel

f.

Cf. 13:

see Noldeke,

siesta

Greek superstition

attacks by the satyrs and fauns,

Jewish legend by the

See Griinbaum,

stroke, etc.

iii,

UK,

KtN.

7.

10.

55.

some forms as though

treated in

is

p.

the only occurrence in the bowls of this ancient magical term.

:

—The root pnTia

Lu. 6:

selection of a special

and here metaplastically as NJian

ff.,

i,

left, ibid.,

7.

Mand. Gram.,

11); or

§ 25.

UNIVERSITY MUSEUM.

144

11.

The

penalty for infraction of the charm

For the threatening of demons, "13'J,

A DrJ

xps'j

dialectic

BABYLONIAN SECTION.

:

Manclaizing spelHng for

formula

from Syr.

see above,

DDT,

may

be used

and

'?J'J

is

here.

on 3: layj,

6.

vps:

N. B.

bombastic enough!

is

3

also

;

of

the

Nnx

=

xni?.

preformative,

Syriac over against the Rabbinic and

Mandaic forms. 12.

"In

the

seventh

hell"

contrast to the seventh heaven. 302, 328

f.

(with

awkward use

For the seven

hells,

of the numeral) see

Eisenmenger,

in ii,

No. This bowl

is

The

20.

p.

for the value of

of Upssala

my

perfect than

text,

and

this reason

comparing the numerous variants

making such emendations

texts in parallel,

more

latter is

Myhrman

one in the collection; for

fact almost the only perfect

also

16007)

a replica to that published by Dr.

(No. 16081), see above in

(CBS

7

two

give the

I

as appear necessary in the

first-

published text, which amount chiefly to the proper grammatical distinction

yod and

of

ivarv

and he and heth.

may

It

the two bowls differ: in 16007 merely a

be observed that the designs in

circle enclosing a cross, in 16081,

a linear figure, the stem surmounted by a head capped, at the other end a pitchfork-like termination (the forked

On

represent the limbs. the Greek

the

E^'s

ence

I

2,

tail

of the demon?), while four rays

either side of the figure are three characters like

or looked at from the side like C, with which

shuffled into Pognon's texts, see p. 60.

give the same line-numbering to

In the commentary

Myhrman's ably

I

For convenience of refer-

Myhrman's

make such few

we may compare

text as to

my

own.

notes as are necessary on Dr.

edited text.

16081

16007

(Myhrman) xnnnn no

KJiNV

•<'avm

K2n «'Dx

KJO'nm

i? KJD^nnai (3)

injnT'K 13

(4)

Kjnux

(2)

^t2n-n

P3^

i?

ISTT'

.

.

.V

n't?

i>3

ppci

nvtyir^i

ptj^pn pJtoD

p35i

sjanni

n^in

im^nui pn^ tim «n:3i

nm

niKDVT

kh^int niotru

•>li''V31

(5)

HK'n

iO"i

pvnn !'3i

(3)

m3E'di tjsdx 12 (4) "j

(5) bv^ kik't

trnpT

nan n^os (2)

nnns

nsT Konnni «in3i nisnvT 'vvai

-\'av^i

'TtJ'

^3

PP2M

PJ/TITM

noim KnNB"3 ^nm nn^

(6)

pm (145)

^31 inB*

5131

pytH

nm

(6)

Kn^nn

UNIVERSITY MUSEUM.

146

BABYLONIAN SECTION.

KB'J'K '33

IDl Sn''3

i>3

PIH

nij^ [O

nn pitn i? «jD'nn»i sjoTini

k:-ikv

nij

nnjnr'K [in

(8)

am

P3!' xjoTin'ri na!) kjikv 3in (7)

(7)

nxin^Jn

^niNi nnnx

'otj'oi

tJSDK 13 (8)

m3

n33B''D n'3i HE'D pnn «n'3i

nwn)

isKiDii

i'xnn;

S'X'D'Di

i'K'BT DIB'31 isRO'DI 5'Sn3J mB'3

nitt'a

Nnn

K21

N3n innNi KriKnts

'nm

(9) [in^n in^

n^jo'pi

(10)

n3n

cits'n

kjidjo K3T d313ni

'nm

«jntDJo nnKB'^3

^a^ij

sji'[nnn]i

[n^mn n^nu]

"inaKi

D'Dinni ^K'DVI

(9)

inu

in^

aiB-a

«n3t3 ''nm sjitijo n3n d3-i3ni

KnB"3

P3i> «Jit3JDi

h^b'ej

P3i'

pnn

Nim nm[m

^m''D

'^j

8n''3i

'nm

sjij^nsi

Njo'nnDi p3^ K:injei

'mxi

pi"K

'isb'oi

'u (10)

njn^n hb'ej

]mb pon' K^T 'piB« i^JiD

ijai

(11) pB-Cn pcnln

^3

!'31

'b3D

iiSI

MH

^Sl (11) n'B'

^

!'31

snnp

iiai sriDiS' i'3i 5131

"B-p 'jmi3

nDi[n

^31

"Ej'pn

inn

!'3i

...

n3]ns

(12)

i'31

10 pn!' «jp''£:d 'i^n

n'D[B''3] piiD

pj/'t

lei

i3y

Hi'?

SiKntro

n^mDQ

1531

Nnp^yi

pB"3 (12) ppno pnS"

!'31

Nip'S^no 'b'l n' pan

'monp pon pjjns nn p3:nB nica p'Vt pnita 'nnn3Di no' syt

yt

nm

13t (13) n''nB"[3i] bv b'j^n 131

Kn!'33Di Kn^S"^

I'B'p 'Jt2D

ion

«d'

nn

n'ninn

i'3i

^jod

pjjis aiB'3

'nnn3

n3na

[«n^]jin

n' ninn

"13

NHDil'i

nyx',

.^31

^3i ^B'^a

vno

•nioip iDi pjJia

snpjy

!'3i

xina

Knnnn

i^xne'D nnn (13) n'Dt5"3i

n3y Kb n^mtDo

ijy

b'J's n3i

nimj

«n

xn

xn

''tj'in

m

snpjyi xnoii'i Kn5'330i Nn'!"!'i

[Knnp]i snpjyi m'Ji n[n]'Pi

Knn3n2i n[3n2i] xnnpi

P3n['] ^bazb tnn "1D131

noini

'sm

"'B'Nino iai

snN!i'''3

inm

(14) snoii'i

ivm

n'B' p3n''

sSjonij

pnn

sn

'B'n

—ARAMAIC

MONTGOMERY

A.

J.

^31

•'P'TO

ppnO

pK»i3

[s]nin monni Koani snniNi

':DD1

'B'"'3

INCANTATION TEXTS.

ppno

'J/JBI

iiSLl]

IDTiOl

«vp'>b'

ninT-a

poi

n'mn

pim

'Nj«3 n3 n'nrr'N i'3

«!'N3n

i'3

Kh

iri'^h KD5"n3

Ni)

pi Kor

la

tina

'K'j''s

KB'n K^3n pn3

iinri''

pj^'Ti

xi'i

Iin3

pDn'n

Ki)!

pn!)

prnrrn

xiji

n''!'i!'T

tDN loK

pnoi'''n3

pi «aT

ID

pDn^n

p^33a b^ rn3

innnTi

\\nb

v.b

Ncon

D^yii'i

n^x'^'i'i

xSji

iiijan^n k^i (16)

pnnnnn pm'n

(jic)

n^i

xi'i

iinnj'tJ'3 k!'i

lax icN

r]'?o

D^iyiii

_ _ _

Njy3tJ'D1 NJ'-OIO Tiyi

I'j-in

Sjaai

p*2i

py3B' pD''p:i p"i3; py32'3i 111311^ nvai nana D^'oaa k31 kid iinn'

pcnoa

IDT

to

Ktian xmnB'3

ni'D

(15) K2i[yi]

ipiBi ib''D3 t'Ji3 !'3m

iin3 ii^3n^n si'i (16)

pnn' pTis'n k^i

mmui

iin'J3 I'ci

Iin'n'3

Kcu

kvp'B' nicn^a

r]'<-\:s

in^c

pel nnnJ3 poi

Konni

n^nu pn

t^ni

nxTT'

TijnT'N 13

monm

nnriKi n-uj

IplSI "6^02 PJVJ ^331 ion ^331 n''!'i3

'JDD1 lyjEi (14)

i'31

tSTCT xnin

nionai (15) «2iyi

n-\2i

147

pB'''3

in'tj*

niii'i'n

niiD

!'3

«nKsnn

Iin3 btipob

(17)

lijj;

tax ids pn^Diy bv 'aii

pijJD

pijii

Translation In thy name, I

O

Lord of

salvations, (2) the great Saviour of love.

bind to thee and seal (3) and counterseal to thee, the

property of this Yezidad

(4) bar Izdanduch; in the

God, and with the

Shadda

seal of

El, (5)

life,

name

house and

of the great

and by the splendor of Sebaoth,

and by the great glory of the Holy One

:

that

all

...

Demons and

all

mighty Satans remove and betake themselves and go out (6) from the house and from the dwelling and from the whole body of

this

Yezidad

b. I.

(7) Again I bind to thee

(M.

to

Yezidad (8)

b.

to thee

in the

name of

you) the I.,

in the

life

(Myhrman,

to

you) and

seal

and counterseal

and house and property and bedchamber of

name

the angel 'Asiel

of Gabriel and Michael and Raphael, and

and Ermes (Hermes) the great Lord.

[In

UNIVERSITY MUSEUM.

148

name

the

of Yahu-in-Yahu]

BABYLONIAN SECTION.

and the great Abbahu and the great

(9)

Abrakas (Abraxas), the guardian of good guard to thee (M. to you) the

I

spirits,

property of this Yezidad

house and dwelling of

life,

(M. them)

against you

Necklace-spirits and .

.

and

.

own hand the

is

in the

Hair-spirits,

—

name

evil

all

of (13)

Bar-mesteel, whose

vermin and

in the likeness of

in all fashions: Desist

his

wife

b.

B.,

and from

the people of their house, injury, nor bewilder nor

them

either in

and

Lilis

reptile

and

And thee,

he

again

who

Men who destroy

all

thrown on

I

and

their sons

b.

I.

in every

and from

their daughters

and

them not with any

slumber by day, from

in

all

evil

nor appear to this

day and

Selah.

May

breaks thy body and removes thy sickles,

wherewith to

impious Tormentors, their beds.

all

in the likeness of

sin against them,

swear and adjure (17) thee:

hold seventy

and

—and

man and woman, and

that ye injure

(16)

Liliths

and go forth from the house and from

amaze them, nor

dream by night or

Amen, Amen,

forever.

and enchanted

and impious Amulet-

Spirits

the dwelling and from the whole body of this Yezidad

Merduch

my

tremble the mountains,

Tormentors, which appear

evil

beast and bird (15) and in the likeness of

and

all

Bowls and Knots and Vows and Necklace-spirits

Satans and

evil

evil Injurers

likeness

whom

And now. Demons and Demonesses and

Plagues and

all

and

for frustrating you, Mysteries, Arts,

is

and Invocations and Curses (14) and spirits.

Losses and

Idol-spirits

proscribed and none trespasses upon his ward.

Lo, this mystery

Waters and

all

all

name of Pharnagin bar Pharnagin,

trembles the sea and behind

name of HH, HH, and

proscription

all

mighty Tormentors, (12) which under

all

banish from this house in the

I

whom

before

(magic) Circles and

all

Curses and

all

you) the

to

Banai, that there sin not

Satans and

evil

all

(M.

to thee

Arts (11) and

Invocations and

evil

house, dwelling (10) and

life,

seal

I

Merduch bath

this

sore Maladies and

all

And

I.

all evil

all

impious Amulet-spirits and

in

b.

and destroyer of

spirits

—are

Amen, Amen,

the great Prince expel

tribe.

kill

all

And by evil

the seventy

Demons and

to

they cast prostrate in troops and

Selah, Halleluia.

—aramaic

montgomery

j. a.

incantation texts.

149

Commentary

A

charm made out for a man,

wife and household, against

his

all

manner of demons.

A

comparison of these bowls, each written by a

with a

facile scribe

well formed ductus, throws light on the history of the transmission and

Myhrman's

development of our magical inscriptions.

text

the other an appendix has also been added addressed against

but

unnamed demon. used for

ally

The

M.

spelling in

more

is

particular

archaic, avoiding matres

masc. pronom. suffix being represented by n alone, n

lectionis, the

antique form SJiTSino

final a, the

true reproduction of

Hermes by

my

Also

n.

in

shorter,

is

some

found

is

text

is

gener-

6), as also the

(1.

more confused

is

in the

arrangement of the exorcised powers, M. follows the historical order. Formally then M. appears to be the elder

mine

more

is

inflated.

The most

interesting point of difference

done "to you" throughout, but

is

has

plural

But

the

believe

I

in

only

polytheistic or rather a product of the

text "to thee"

regarded them as a trinity of

(and other)

Jewish ii).'

such

M's text

is

common magic

divine

in

deities, just

as

possible

text

his

is

in expressing

;

names are invoked

11.

that

9 and

it

lo.

is

=

'3^

=

'3'S

") ,

inine CSJ, or to

awkwardly,

retains

and

I

suppose made

some feminine demon.

1132

in

many

as so

secondary to the

M.

1.

lo for the correct

it

papyri these

the magical

in

text has clung to the form, but misunderstanding

its

religion

My

then of eclectic religious character.

polytheism, but

comparing them

laS

three

that

is

This

etc.).

2,

(1.

suggests

explanation

the sealing

names of "the great God" Elaha, Shaddai and Sebaoth, the magician

three

§

my

M.

in

this:

is

Myhrman, and he

troubled

justly

explanations.

all

comparison with which

text, in

other

shown by

is

polytheistic plural;

its

has read

it

refer

to

the

'a^b

Thus an

original, in which the deities invoked are the

my

(i. e. }137

=

following fem-

For the same reason Jin^.

(see

deities

text abjures

it

reads,

eclectic text, or

names of the Jewish

God, has fallen into more orthodox hands and produced our monotheistic

'

Cf.,

among

the seven planetary spirits of the Ophites (Origen, C. Cels.,

lot),

2a/3aui>, KSuvato^, "R'Auamq:

182,

1.

the "angels"

Arfuvaj,

Baatjti/z,

12; also in Pradel's Christian texts, Sabaoth

angel-names

(p. 47).

lau^

vi,

31)

Dieterich, Abraxas,

and Adonai are found among

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

150

a trace or two of

text, leaving but

magic!

plications of this I

The opening

.

Such are the com-

original source.

its

singular invocation does not agree with the following

M.

plural in

l^T'f

name

:

of a Nestorian writer, Payne Smith,

1586; Justi,

col.

149, thinks the Syriac form an error, but our text confirms

=

could be Semitic

4. nnJir-N: Justi, p.

With the

M,

T3SDK,

5.

l)]!^:

Hebrew

M:

"from the body": xlii,

For the

8.

34

D'oi'S

Nuriel-Uriel

f.

;

= =

Ahura-mazda,

names

is

in'3

above

2:2

appearing

forms)

is

:

cases

in

Jastrow,

s.

earlier;

cited

p. 407.

M.

D'Din

{q. v.)

in the

PDTin

;

1.

nu from

Assouan ff,

four gods sur-

(cf. the

s.

In Stiibe,

16),

1.

58, ?H^3V

1.

Schwab, Vocabiilaire, 214,

where

aaa

and

a^o doubtless

to

made

closest

the

latter

2:

to terminate in

Myhrman's

2.

that

favored,

the

-iel.

Greek of our

the

to

suggestion,

word

which

Hormiz

is

I

=:

ruled out by the fact that that element in our proper

cf. Stiibe,

Bibelstudien, 4

(the see

independently)

(apart

1.

N. B. the care with which the scribe rewrites the

Hermes,

is

London Papyrus,

au/iaroiphla^,

generally the fourth.

four names are

all

given by in'

(t>v?.aKTT/piov

bx'Dy occurs in Scfer Raziel,

(and

originally

the

cf.

in a text of Pradel's (p. 22,

of Asiel

spellings)

as

Babylonian magic; see above, on 6: 10) see Luek-

in

=: Asael and Raphael.

name

half -vowel,

the

angels, see § 13; for four angels

takes this place.

and probably

of

39.

rounding the magician en, Michael,

and the following term

This

1133.

so the spelling surely, see above, p. 81.

Wessely,

589,

3,

x, 41.

For the following Hithpalpel,

62.

1.

pniT,

BB,

Clay,

with expression

cf. Stiibe,

6.

addition to his reference to Aspenaz, Dan. i:

plural, "the rays of light."

•'V'V:

in Justi, p. 147.

146.

cf. in

name Aspazanda,

represent

Also note Izeddad

"n "iT.

p.

Our word

it.

.

15 in',

n<3n'

.t»K"3

13:

in'

biblical

7.

Pognon B,

no.

5,

N'3

proper names and probable

papyri, in the

Blau, p. 128

;

ff.)

as

n^

ancient form of the divine

K'3n,

Name,

Babylonian

Greek magical papyri (Deissmann, lau,

surviving

among

the

modern

MONTGOMERY

A.

J.

ARAMAIC INCANTATION TEXTS.

Samaritans (Montgomery, JBL, 1906, 50,

here

Mossoul (PSBA,

current at

texts

is

theosophic: Yah-in-Yah;

terms, and Kabbalism.

At

Yahweh.

=^

xxviii, 97).

cf.

magical

think the doubled

I

term

rran''

=

Yahbeh

its

(ia/3?/)

below,

fJJia

1.

4.

King

Abbahu.

in his

probably

12,

Myhrman as exalted sorcerers' names Amoraim Abbahu, see Jew. Enc, s. v. possible for

in the

the Christian Logos-doctrine and

possible that Stiibe's

name below, 26:

inaN, and

and used

5),

events this spelling-out of the full Tetragrammaton

all

occurs in a proper 9.

It is

n.

151

above

see

;

A

correctly p.

47.

diagnosed by

For the two

suggestion in another line

is

Gnostics and their Remains' London,

1887. 246, says that the Pantheus or representation of the pantheistic Deity

of the Gnostics, appearing on the Gnostic gems, "is invariably inscribed

with his proper

name iah and

his epithets

ABPAHA2 and 2ABAi2e and often

accompanied with invocations such as .... abaanaoanaaba, 'thou art our Father.' "

Our Abbahu may

represent this epithet and the passage would

accordingly preserve three of the Gnostic designations of Deity: Yahu,

For Abraxas

Father, Abraxas.

and for treatments of

see above, p. 57,

the subject and bibliographies the articles "Abrasax" in Hauck's Realencyk., Jezvish

Encyc, and

especially

the

splendid

Dictionnaire de I'archeologie chrcticnne,

form Abrasax, hence

Enc. this

my

i,

use the former

word

in the present

Abraxas NJiDJD

Kji^ano,

:

original

volume.

Myhr-

"As over against the view of Blau-Kohler {Jew.

:

Hebrew"

occurring in

is.

in

Variants in the bowls are

etc.

130b) this would prove to be at least

name text

I

345)

(p.

Leclercq,

These forms represent Abraxas as against the

D'Oaias and D'313N.

man remarks

monograph by

is

found

—or

in

'a single reliable instance'

least

at

in

Sefer Raziel,

of

a Jewish document, as

5a.

instances of the Syriac nominal formation

from

de-

rived stems.

xnxati

'nn

The expression

:

Jewish "good demons,"

recalling the

also reminiscent of the

is

Greek

see

above,

p.

76.

aya&b( Saifiuv^ frequent in

magic.

KntiJO the second is

(2d)

=

impossible;

:

ppl.

w.

suffix.

SJinjD, which I

M.

would suggest

It is

represented by three ppls. in M.,

translates, with a query, "pierce."

to read n

for

n,

This

and understand the Afel,

=

T3Tn, of naming a person to a deity and so placing him

(Rabb.) Heb.

under

his protection.

=

ini'O: Mer-dCicht,

10.

=

'KJK3 ii,

K3N3

Mithra-ducht, Justi,

found

'33 is

lists in

PJID

'p'BK

11.

7,

and see

1856,

of

ii,

1.

The

p. 88.

The

14.

=

and

f em.

Palmyrene

;

cf

i

.

the frequent Babylonian Bani-ia, i,

:

4.

inscriptions, cf.

pp. ix, x.

occurring frequently in the unpublished No. 2918.

,

S3"iD, as

circle

Cf. Eliphas Levi,

devil-raising.

the Jews, Sefer ha-Doroth

Nabataean and

viii, pt.

from the Syriac

I interpret this

39:

BB,

Clay,

Bemerk.

208,

p.

to be indifferently masc. in

Lidzbarski, Handbuch, 238, and

name

name among

27: 8; a masc.

But these names appear

84.

The same name the

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

152

of the magic circle, cf. N'JS3T iKTn,

was used

Dogme

particularly for

et rituel

de

objection to this interpretation

necromancy and

la

haute magie, Paris,

is

the entire obscurity

'P'SK,

nyv: for nj?VN,

is'ar, cf. ])>Iaclean,

Did. of Vernacular Syriac, 193b; for

the meaning, see p. 94, above.

For the

epithet

demons; cases "under

12.

magical

cited

cf.

"t?"?,

the epithets

by Tambomino,

my own

hand": there

fortune,"

Persian

and gin

»T,

=

13. Ssnc'D 13

We

the corresponding

xix, 99,

much

comparing Pharnakes,

( ?)

parallel to

of the oracle."

i.

daemonismo

,

of the

15, 23.

imitation of legal forms in

name; Myhrman

compare the Persian name Frenanh,

asked,

is

ant.

etc.,

formulas.

J'Jns: evidently a

ITt,

De

x"^^^, violentus,

e.

M's

M.

etc.,

Justi, p. 92-96.

I

may

105b.

syt, in the latter as

p^VT,

from root

Kyt.

"son of the inquirer

^"'KnE'O 13, translated there

must go to the Assyrian for the explanation.

There

form mustalu means one who gives an oracle upon being

an oracle-giver, and

and the

Justi, p.

from farna, "good

as

reff. in

is

an epithet of

Delitzsch, Ass.

Hwb.,

s.

deity. v.

^NtJ'.

has the connotation of deciding the fates, with which

phrase in our text STtJ nTiinn

without modifying

its

"oracle-giving seer"?

regimen.

Some

See Jastrow, JBL,

may here be used like Or may the phrase =

n3

The expression

cf.

the following

the Arabic ibn,

baru mustalu,

ancient phrase has been conventionalized and

MONTGOMERY

J. A.

ARAMAIC INCANTATION TEXTS.

For the following expression concerning the

personified.

the "decree,"

38

cf.

:

The

The

root

Bnn came to be used particularly of

magic directed against him.

179

ff.

and with abundant

portion of

as detachable, could be used in

etc.,

Thompson, Sem. Magic, Index,

See

j.

v.

comparative magic, Abt, Apideins,

citation of

also Blau, p. 161.

;

For the appearance of

14.

demon

Any

are probably "hairs," Syriac zeppa.

'B^t

a person's body, especially hairs, nails,

"hair,"

inviolability of

8.

'E'Xino 'O: ppl. pass.

poisoning.

153

devils in animal forms, cf. the reply of the

to St. Michael in a text of Pradel's (p. 23)

"I enter their houses

:

metamorphosed as snake, dragon, vermin, quadruped."

=

15.

}'Ji'3

16.

pbarrn,

g'wantn, JIJEJ";!

victim (see Jastrow,

"pnTD kS

in their

require fnnn.

=

from Kin

text,

means

Cf. 6:

demoniac

vv.), or actual insanity.

snJ't;'.

piTTl

if

for

is

8:11, but generally

The same noun

(Ginza, Norberg's text, It

for preformative half-vowel.

'

the

for these verbs

JlTiEJ'n,

or an error for tlTTD,

18,

ii,

1.

in parallel occurrences,

found

is

in

e.

the Mandaic,

12), and the verb. 33KTinB'

to "snore, sleep profoundly" (cf. Heb. noinn)

N3T

sno:

=

Myhr-

g. 'K"i

(it.,

1.

HT\i

19).

Arabic sahara.

31 and see p. 97. D'DBD: cf. Ass. pasasu.

cf. 5:

"70 men holding 70 sharp sickles" representing the 70 nations, angels, Schiirer,

regarded

them

GJV, as

Enoch 89: 59

198, n. 32,

Mt. 13: 37

n'ye': inf. of

psnoD

iii,

fallen).

e.

i.

:

the 70 angels or shepherds, (originally regarded as

Lueken, Michael,

The "sharp

sickles"

14,

are

:

"'VC,

Pael pass,

ff.)

argues for a

common

good

but later legend

an echo of Rev.

where the Peshitto uses the same words as here.

ff.,

cidence (cf. also

Or

M. has

I

the

of

10.

17.

14: 14

bewilderment

11s.

NmriB': so also

man's

j.

or gaunin (?).

house"; Myhrman's translation, "shall not dwell," would

looks as

It

with of

JlTiSTl,

M. pJU gawwantn

16, vs.

1.

Paels,

:

understand p^B"" and

cf.

This coin-

source of ideas.

Targumic but not Talmudic. ppl.,

possibly cf. the Rabbinic

of the Syriac and Mandaic root "prostrate."

meaning "put on a cover," with reference

the inverting of the bowls, see to 4:

of weakness and subjection,

cf. Is.,

i,

6:

50:

i.

11.

The "beds"

to

are metaphorical

(CBS

No. 8 'QKs

'»jvj

"13

t<-i3n

KD^I^i'i

rn^n^^B'

n'ni3i «nann^ «dd

pi'iT

'i"^

«n'l''>^

inm

•'KJVJ

ninna

Ki'i

sima 13

Dnbs ]•
i<:b

Kim

SD^'ET

Nnan

n''eB"'2

no« P3ni K^me 12 ynn"'

nu

2T\2 nDnc"»i kq'

pni) ^265'

po

JTiNO

N[i3n pns''

nn

I]!'''!'

11X3

ps'^y (13) .

.b

n^nn-'K

IK'S

nnx

....

.

xnj

3

iiiD'o

.

.

.

Nonn

Nmn55'n

.

.

.

ps-np

d'031 ikd''3 b'S3

ptrnp pasi'cT Knoio3i

n^iyi'i

i"'3s^?2

ninnE'''2

''>3''P

pn sev

snsm

iim'2 xnni [sng'ju

n.3

n3

.

.

sn'!"!'

(154)

3im

x 3in

prnn'n

(12)

xin

ir:r lotf

i''o

ii3Dt,

mrxi

p«

bxntysi «3i

iJK

'313T

lotj'

nns

Lk3n]So

nnpy N3n [pi]3'r

(16)

bKn35

^^3

pi3''B'

D'ja

(14)

si'

Nn'!"!'i

n.3 3pj;'

3

.

nwa

kdpt'Wi na'

KnNK"'3 xnpjy

!ik

»b

.

pei

]^r\'?

nm me'

.

nrnn Dnaiy

"tuk

W'pi r»

'ub'-i

n

t'3 ni'B'o

imnTi

p3us[i]

snsp'J

mso

N3"i (15) k3k!'i:

siri"!'

I'D pn'^y

J/B'in''

icb

a-'?s

(11)

nI'

"iBts

otj'

sna-p'j

p^**^!

iT'sb'

»n'jS2'i

lotr

i'S''P3p3P3i

dtid

•'^b

pnm n^mn

No!"nD

snenn-.x nan

n'oi

'rD'j

tj'u po'tr (10)

sn^atsni

po

s^'ctj'

K^ma in ymn^ 'm

(9)

pD'io'si

k!'i

(6)

nv:it?

Kn^sDm xno^n

'in

sd'j

iinlja

laD^j ''OKo 13 n^y3 ''sjvj poi

[']b'u

n^D IGS les

noc sjin

p3^ «jy3B'o

s3K^a ^xnpyai K3i kdn^o

mrsi

xns

'3^ .

imbs

noB'

[xip^a p3'!'V]

la-ntj'-ai

i'D'o^'j

(8)

snoB'a

.

.

•'noko

iin'mns

r\-<22 n!?!

n'ns n2n'j"'Si

iu6r[n pai 'sesa] nn 'kjvj

n[i«]3S ... }n3 •'bri

.

nu

n^i

ps'O'si

pci

'iJ»-i

i'",D'o

oniJE

tiJjn 'nionpi -yzBOi K'nis 13

Kn'l'['i'

KJ''!:io

.

po

jn

sua

nm3K T3K3

pmsDi

I^J^J3 Kii:

^K

.

n^npt'W 'n^oTim

5>tn

.

.

'[pi]2i Tiivi 'ycE'

aim

.

.

['si]

ns^'V

s'lnn'N

p3'2N

nn^a

noB-

nTin^K

V'db't

i'j'Vio'B'i'

pjmoai

tuk-

sri'^'b

•'!'•'!'

(2) nrn"i

itidi pn^tj'ni'

[pn]'33B''o

i^d''!'v

(7)

p^nn'ni'i

'yof

(5)

biD'o

snoB' ps'^y ni'^n die'3i

nro

xri'^'!'

pDnvD

'oni ^nivi

'Piei

vobh

i^a^'^v

pd'-qis Tin^a

sti'j

SD'l'S

i'?\

lan

yts'in''

ninj

mnx

prnn^n «^ aim n-iso na

iini)

Kn2"2

pa^jriri (3) NirsDni Nn'ji>2'i snap^j

v'sb' pD'23

po'i'j;

n'cca

inn loto snsiDx no-

n'cB'^3

ps'nvaix

nTiin poi ninu po

«!>

p3''0'Si n'BB'

irsi

nin'

bi<

[il"D^y I'^'ncJ'cni

n'OB' Dnija painsi (4)

13

9013)

.

.

.

ni^y 'cnn

na

n-iKo

MONTGOMERY

A.

J.

»in fa

[^ub'-i]

ARAMAIC INCANTATION TEXTS.

ppmnTi

.

.

p^Dp'n is

.

155

ri-33lo

bv (17)

loK ION [p'Jni' iiovriM

iTii'Si n'?o

Translation

name of

In the

Designated

Mamai,

is

the

this

Lord of

salvations.

bowl for the sealing of the house of

that there flee (2)

from him the

evil Lilith, in the

this

Geyonai bar

name

'Yhwh

of

El has scattered'; the Lilith, the male Lilis and the female Liliths, the

Hag

(ghost?) and the Ghul, (3) the three of you, the four of you and

you

the five of

[naked] are you sent forth, nor are you clad, with your

;

and

hair dishevelled

(4)

whose father

is

let fly

behind your backs.

It is

made known

named Palhas and whose mother Pelahdad

and obey and come forth from the house and the dwelling of b.

M. and from Rasnoi

And

whose father it is

you

again,

shall

Hear

it

is

(6)

announced Pelahdad,

to you,

—because

announced to you that Rabbi Joshua bar Perahia has sent against you

the ban.

(^

adjure you [by the glory

I

name)] of Palhas your father

A

(7) and by the name of Pelahdad your mother.

down

from heaven and there

to us

ment and your

Lilith,

is

found written

name

the

of

divorce-writ has in

it

Thou,

Ghul, be in the ban ....

Lilith,

you], whose

male

father

is

and female

Lili

b.

P.

:

(9)

A is

divorce writ

found written

named Palhas and whose mother Hear and they .... dwelling of this Geyonai b. M. and

they hear from the firmament (10)

Pelahdad

and go from the house and from the

from Rasnoi

And

('Divorcer-

[of Rabbi] Joshua b. P.

thus has spoken to us Rabbi Joshua

[against

for your advise-

Palsa-Pelisa

has come for you (thee?) from across the sea, and there it

come

renders to thee thy divorce and thy separation, your

and your separations.

(8)

Hag and

And

in

terrification,

who

Divorced'), divorces

in

:

Geyonai

not appear to them in his (sic) house nor in

named Palhas and whose mother

is

this

wife (5) bath Marath.

his

nor in their bedchamber, because

their dwelling

to you,

his

again,

wife

you

b.

M.

shall not

appear to them (11) either

in

dream by

night nor in slumber by day, because you are sealed with the signet of

El Shaddai and with the signet of the house of Joshua the Seven

(

?)

which are before him.

Thou

Lilith,

b.

male

Perahia and by Lili

and female

!

Hag and

Lilith,

Rock of

the

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

156

Yah

Ghul,

Isaac,

memorial ....

his

and

letter

fire

in the spheres,

of Abraham, by his

name

.... by

adjure (13) you to turn away from this Rasnoi

I

M. and from Geyonai her husband

b.

One

adjure you by the Strong

I

by the Shaddai of Jacob, by Yah (?)

M.

b.

Your

divorce and writ

(

?)

of separation .... sent through holy Angels .... the Hosts of the Chariots of

El-Panim before him standing, (14) and

the Beasts worshipping in the fire of his throne

And

Legions of I-am-that-I-am, this his name .... of holy Angels, by ...

.el

water, the

in the

by the adjuration

the great angel, and by 'Azriel the great angel,

(15) and by Kabkabkiel the great angel, and by'Akariel the great angel, I

uproot the

to

and the

them from

him

Moreover you

evil Necklace-spirits.

charms,

this

letter of divorce

(16).

again, do not return

Amen, Amen,

day and forever.

Counter-

evil Liliths, evil

And

Sealed upon

Selah.

.... Gabriel (?).

Again

(I adjure you), evil Lilith

.... depart

kill

Amen, Amen,

from

this

Rasnoi

and

And

M.

b.

evil

Spirit

....

....

(17)

be they preserved for

or

life

Selah, Halleluia.

Commentary

A

charm

for a

man and

his wife, particularly against the Liliths

form of a divorce-writ.

in the

the end becomes almost

and mutilated 1.

'SJn:

"color"?).

where

it

The

illegible.

Gewanai

(cf.

7:

appearing

equated with wald,

is

No. 17

is

7
or

15), in

Ge(y)6nai

to

75

f.,

an abbreviated

(from

or pj,

]\«i,

lexicon,

which Payne-Smith adds, "vox

Thes., col. 708. 15

NOSO: one of

feminine names in these texts; see Noldeke, i,

very indistinct and towards

in large part

Bar Bahlul's Syriac-Arabic

etc.,

'DNO, and below "'NOSO, in No.

Bph.

is

replica.

Cf. 'NiVJ

corrupta ex

inscription

(a

made out

picture of one of which obscene creatures decorates the bowl),

97, n. 3

;

ii,

419.

Budge

WZKM,

in his edition

of

the vi,

most

frequent

309, Lidzbarski,

Thomas

Book of Governors (ii, 648) gives a note contributed by Jensen a name of belit Hani, the mother-goddess.

of Marga's that

Mami

is

2.

xnt5"3

species, the

ND'b'^: the generic

lilith is

differentiated into several different

male and the female, the ghost and the vampire, hence "the

:

MONTGOMERY

J. A.

the 4, and the 5 of you" below.

3,

whether the 2d

numbers are

In the following text

in the equivalence of

and

''ih

1.

7,

e. g.

TT'O'nn,

or

i

and

1

the latter a masculine

ti,

The two

places.

of

'

consists in the

I

'nJS,

11; also

1.

Also the confusion of

10 terminate in

1.

a question

But the obscurity

end.

in

Do

renders the distinction between masc. and fem. uncertain. atives in

157

is

it

p3^, like the case of the loss

Aramaic,

in later

]T\

Nnse^a shows.

plural, as

many

per. sing, or plur. should be read in

clearly distinguished in

verbal forms in is

ARAMAIC INCANTATION TEXTS.

15,

1.

our script the imper-

form

(inclusive

of the feminine), the former possibly to be compared with the Syriac?

My

English "you" covers the uncertainty between sing, and hn "

nrsT

n'DE;"2

from Scriptures;

No.

2

1.

named

are

the five different "modes" of the

The probable

identity of

with the Arabic

'EJ'

Arabian Nights,

c.

i,

'n

Lane, Lexicon, 1365, and at length his

si'lat;

WZKM,

and also van Vloten,

n. 21,

(The Arabic

feminine Jinns.

have then

to

account for the

Another

Kn^JlKS'.

root sa'ala, "cough,"

loss of the V.

possibility

=

is

The witch

from n^v).

or Ghiil

179,

who

the witch of the

is

=

vii,

Syriac

We

^vtr.).

The form would be comparable

Assyrian

(from n^y?), the formation being

Diet. 1036

in

with the Arabic Ghul suggests con-

quotes an Arabic author to the effect that the Si'lat

to

lilith.

and XITSon are unique demoniac names, found only here and

17.

necting

a prophylactic "word," like the magical quotations

:

a similar case at end of No. 42.

cf.

At end of NJTJPB'

pi.

sulii,

"ghost," Muss-Arnolt,

originally selamtu (cf. elanu

preferable in the context, however in

is

No. 39 the Lilith appears as the ghost of a dead

relative, so that the

context

does not determine the etymology. or

Nri'stjn,

("ostrich"? to Lev.

among

— such

Kn''B''t:n

is

11: 16, Dt. the

demons by

No.

represents

LXX)

the in

Heb. Donn

Targum

unclean birds.

is

is

Jer.

14: 15 (where these two spellings also are found),

Horrible bird-like forms were given to the

the Babylonian imagination, Jastrow, Rel. Bab. u. Ass.,

Old Testament

"A

"ravager,"

the tradition in Onkelos and

also cf. Utukki-series, B, 35

ably the 'n

17,

f.

The

i,

281

;

ostrich itself even in the rationalizing

half demoniac; cf. the notes on the

exactly the Arabic Ghul, which

is

piT,

p. 81.

Prob-

thus described by Doughty

Cyclops' eye set in the midst of her human-like head, long beak of

jaws, in the ends one or two great sharp tushes, long neck

;

her arms like

UNIVERSITY MUSEUM.

158

BABYLONIAN SECTION.

chickens' fledgling wings, the fingers of her hands not divided; the body

big as a camel but in shape like as the ostrich; the sex

Deserta,

pa'n^^n

3.

TDD

descriptions

Kohut,

lilith

—

e.

etc.

(Arabia

The

32.

g.

the Labartu

from

tHittai

as also other bracketed passages.

5,

witch,

Angelologie,

p.

vowel,

the

[''^''lyD

Nakedness and dishevelled hair are standing

lilith,

3,

of

tO'iB, p. 73.

shows.

the

of

Jiidische

Skiasen,

sharpening

the

notes on

supplied from 17:

as

sing.,

for

:

my

see

I^'tanv: is

only feminine.

53, quoted by Thompson, Sent. Magic, 60).

i,

t'lattai,

is

and a foot as an ostrich,"

as the ass' hoof

She has a foot

See references above,

etc.

and for

88,

Arabic legend,

p.

yy; add

Wellhausen.

picture presents the abandoned character of the

whore

—

and

also her shameful, out-

is

called a

?

as constantly in these texts and as in Mandaic.

,

lawed position. p3'?5?

yoE'

=

^1?

:

The naming

of the demon's forbears has a compelling power, as part of

name-magic

see p. 58. Cf. the

;

Brit.

Mus. Pap.

naming of

The same names

cxxiii).

distorted

appear in No. 17; similar names also in No. •'plB:

istn btti

tives in Maklu-scries, v,

Syriac

charms;

(where the demon 4.

'13E5n

166

the

in is

etc.;

ff.,

Greek,

e.

mSD = Nmo

6.

"Rabbi

J. b.

Cf. the

ip'

is

7.

9: 25, Acts 16: 18; in Gollancz's

Reitzenstein, Poimandres, 295, 298

:

must be equivalent

D'n:

inJ'E'n,

name of a Zoroastrian inrJB'Xl, in Glossary.

P.": see commentary No. 32, and below,

Name and human

also used of the

X3P

Cf. the

(15: 2), "Martha."

the equivalence of the

1U3

etc.

Mk.

g.

names

"by the glory of your father" of honor,

j?lt,

158), the long series of impera-

also bidden not to disobey).

genius, see Justi, p. 259. 5.

and applied vice versa

pmn'S,

probably hypocoristic from Rasnu,

:

from

iii,

(Utukki-series,

si.

TiaivxtMMx

(xlii, 60,

11.

often along with synonymous verbs,

Babylonian

demon

the parents of the

of his appearance in a charm of Wessely's

in the invocation

sts^J

:

the

1.

7.

hardly an appeal to the demon's sense to

"name,"

cf.

the Glory in the

the

parallelism

and

Old Testament, where

personality.

separation of the

expressed in terms of a divorce-writ.

lilith

from her victim

is

This was a happy thought of the

MONTGOMERY

J. A.

who

magicians,

—ARAMAIC

INCANTATION TEXTS.

159

thus applied the powers of binding and loosing claimed

The

by the rabbis to the disgusting unions of demons and mortals.

—

was very simple

of the procedure

human

to divorce as their

and

incantations,,

first

if

only the

The

sisters.

appeared in

Ellis's

liliths

decree

logic

were as submissive

frequent in these bowl

is

bowl, no.

i.

But

do not know

I

of any case of the occurrence of this magical Get outside of the bowls.

The magical

writ affects the same forms and formalism as that of

In the parallel bowl, No.

the divorce court.' (1.

NDV pn), which was a

I

17,

a form of date

both parties are exactly given, hence the parents of the

The very terms of

named.

specifically

'DW

n'aini

piece

in

nnoDi

np^2Z'

Amram's work

•

cf.

thy

'^IpC: "take

commanded by

there sary.

that

is

so

sentence

on the divorcee, hence

herself

affected that the writ has

(1.

also at

hand

SO'

"divorce-writ" see to 11:

7.

was neces(1.

1.

7,

nobs

HD^ba (

?)

pniTn :

:

the root

may

be

ppl.

lilith

^?nx

angels, etc.,

7),

1.

9

stJ'J, f.

A

1.

9.

rabbi

none other than the

both the sing, and

pi.

this

are carefully

and also the whole brood.

Pael infinitives with

=

po

For a further phase of

Perahia.

b.

In

used, so as to include both the definite 7. p'yiD'r,

i3'j;

to seal as notary the divine decree,

famous master-magician Joshua

3'nD

But

10).

belongs to the category of writs from foreign countries for

it

The commissioners and witnesses are the holy

II.

from her victim's property,

come down from heaven

which there were special forms; hence the

is

in 26: 6,

consummating the process, and

the peremptory; "Hear, obey and go forth"

it is

2:

17:

was necessary

It

a diflference; against spiritual powers divine authority

And is,

a

are here

divorce are repeated in

rranni n^p2^ nnLJS).

demon must betake

then the divorced as

writ,"

liliths

of

the facsimile of a Get given as a frontis-

('3'n'

that the writ should be properly served '3D'J

given

is

The names

requisite in the legal Get.

first syllable

in

i.

"split asunder."

from

3in

"the house of Joshua":

i.

in sense of

e.

Latin reddere.

of the school of sorcery; in 34: 2

the sorcerer calls himself "J.'s cousin."

'

See D.

W. Amram,

Jewish Ettcyc,

s.

Jewish

Law

vv. Divorce, Get.

of Divorce (Philadelphia, 1896), esp.

c.

xiii;

UNIVERSITY MUSEUM.

160

nyaK'a: "by the

Seven"?

—

the seven angels, genii, etc.?

e.

i.

BABYLONIAN SECTION.

The seven

planets are so called simply in Syriac. 12.

Dn-i2X -i'3sa: cf.

01

Rock of

cf. Is.

30: 29,

scribe

was not mighty

Is.

Israel.

in

2pv 'H; for the Rock of The "Shaddai of Jacob" is unique. 49: 24,

But

Scriptures.

the

cf.

Isaac,

The

Bcclus. 51: 2: "give

thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the

Mighty One of Jacob."

mrx:

13. pn'B'

From

13 to end the text

1.

more unfortunate El-Panim"

"the beasts worshipping in the

;

cf.

then

("banners,"

"cohorts")

(But the phrase may mean, "who

is

Vocabulaire, 15.

these

devilish

identical,

17. texts,

s.

The

the

known

is

v.,

of his throne and in the

is

an

as

and bsnpy

is

reference to the

manifestations;

angel

snpJJf

the

Targumic

the

in

Shemoth Rabba

revealed as.")

found

The following term

common word

a

and the allusions are taken doubtless from ^Knry

fire

the glassy sea of Revelation.

literature for the angelic hosts, according to

14.

is

as there are traces of interesting apocryphal or kabbal-

water," with which '!>jn

largely mutilated or illegible; this

is

Viz. "the hosts of fire in the spheres"; "the chariots of

passages.

istic

another term for the divorce-writ.

=

15,

The language

Hebrew

is

apocalyptic literature. the divine chariot, Schwab,

of

ibid.; n. b.

play with nnpj?.

indicates that witchcraft

lilith

niK3V.

and

the

witch

are

is

behind

practically

see p. 78.

"may

"Life

is

they be established for life"; victorious."

cf.

The same expression

the finale of the in 12: 3,

Mandaic

and the negative

wish against devils in Wohlstein 2426: 9; but in his no. 2417: 22 the verb is

used of the resurrection.

be contained in the phrases.

At

least the

vague idea of immortality may

No. 9 (CBS 9010) na (3)

yt^ini '2-n

K'''J33i

Konn Dityi

pDa

(5)

.

.

smD

Koi'j; 10

Noi)'n3 .

.

n^^: sin sini kjtsi;

innn^an

n^l^H

KcSj^na

iir^^b^b

nnsi

x^ct^'

n3K pnn

i3;i'3rT'x

sn'^'b '3D^i

b:ib

pn^

'lj'j

nommi

rpi^^ll

niti'3

pnan [oupjn] nino Mnv 'trin n^tj' nx (7)

t6

[lin>

[p]pi3't5'

innn'n]

mjKi

.

.

Ni)

.

.

.na ba

[xnjerp

aim n'nnj'K

npji

(10) I'Dn' s:-iDE

.

.

[xaon

.

lino

nio'tj'n

^ddd's pna Knaii

nn ncniDni

in'tr

na

[pniD]'!n sd'-jt

pn^mn

tm

iin'DBipD'K

ici

x'nnp

sjariD

KP2«!'i pnn'' xij^n^ K^ans: (8) pa'i'y titi^ni Nana'!' iin^bj?

pno3B"c irn inx

kiib

(2) siaiyi nj['pb']i sj''ci

ptb* na

nTinj^s

nvnis iina nvniKi nix iino nix

(6)

BnjaxaT

.

iini)

snj'B'31

Ii]3ri'

l[o

pnnn

(4)

npyn's

.

(9)

KnJj'Z'a

rrp^bo pn'ria

t^i

Nnovp «i'i

-\2

n'l'''i>T

nj3

ma

•'JK

(11)

Exterior

Kin by lainn

!'K2-n

bjo-iai

iiKnaa

mxav

n^'ni'K

nin^

tiib'j;

latr^i'

ID« IDK nnaipD'N «nn

bv^

snonn

Translation

The bowl it

is in

[the

divorces, for

and sink down, and the work (2) I operate, and fashion of] Rabbi Joshua (3) bar Perahia. I write for them I deposit

all

the Liliths

who

appear to them,

(house of

in this

Babanos bar ^ayomta and of Saradust bath Sirin

his

wife, in

?)

(4)

dream by

night and in slumber (5) by day; namely a writ of separation and divorce; in virtue of letter

(abstracted)

from

letter,

and

letters

from

letters,

(6)

and of word from words, and of pronunciation from pronunciations;

whereby are swallowed up heaven and

earth, the

mountains are uprooted,

and by them the heights melt away. (7)

Oh, Demons, Arts and Devils and Latbe, perish by them from

the world

!

Therefore

(?)

I

have mounted up over them (you ?) to

the celestial height, and I have brought against you

(161)

(8)

a destroyer to

UNIVERSITY MUSEUM.

168

BABYLONIAN SECTION.

destroy them (you) and to bring you forth from their house and their

dwelHng and Babanos

threshold and

their

b.

.§.

of the bedchamber of

place

....

all

(9) and of Saradust

b. If.

And

wife.

his

appear to them, neither in dream of night nor in sleep of day ....

you (10)

do not

again,

dismiss

I

letters of separation

....

In thy

(11, exterior)

name have I wrought, Yhwh, God, Sebaoth, Thy seal is upon this besealment and

Gabriel and Michael and Raphael.

upon

Amen, Amen.

this threshold.

Commentary

A

charm

1.

No.

cf.

third

obscure and

I

"bowl," and

is

inscription

and

is illiterate,

is

=

8.

K^DI

KJ'pBl

whence the

The

his wife.

(doubtless dependent upon) the Syriac text No. 32

largely parallel to

No. 33; also

man and

for a

Nlia

word

:

the

same phrase appears

propose the following explanation. the Syriac and

Mandaic

in 32: 3

can be restored.

in the present text

'S

is

a

and 33: It

synonym

Ninia (puhra) which

came

i,

very

is

for XD13

mean

to

"symposium," but goes back to the root ins, giving the words for the potter

and

his art,

guttural I

in

i.

e.

originally

it

was a

our present word,

take in the

common

cf.

For the

potter's vessel.

Mandaic

for

NllB'

we have seen, at one of the four corners we must assume a parallel significance, and it is

of the house.

For

to be derived

from

treated as S'6, in the similar sense "to sink" (the ist

largely

colored

by

syoi

etc.

Syriac sense of laying a foundation; the bowl was

placed, as

active in Rabbinic).

NiniE',

loss of the

As

Form

is

NJ'pK', jjpE',

used as an

the phrase appears in our Syriac bowls, which are

Mandaic idioms,

the

reference

to

this

dialect

is

justifiable. snnij;: see p.

51; in the parallels nnvT

Ninv.

2. In the lacuna Nni3»in''D might be read,

sin

sin

a Syriac idiom,

is

taken from the Syriac parallel. 3

.

4.

r"''"'^

:

awkward

^1333- probably

(Persian p often

=

genius-name Anos.

;

probably for En:3S3 in

1.

8.

n

n'H'n

The

jnna

first

;

cf

.

32

element

:

is

5.

bdba or papa

Semitic b), Justi, pp. 54, 241, the second the Persian

n was

[sn]oi''p:

The name

ARAMAIC INCANTATION TEXTS.

The masc. awp appears

in

163

bowls in

legible to the original copyist of these

signifies patrona.

noniD

1.

8.

Pognon B.

p. 379 f., where But strange is the

apparently a form of Zarathustra; see Justi,

:

frequent

the

MONTGOMERY

A.

J.

Zaradust

spelling

application of this masculine

name

I'TC: cf. the

is

name

cited to a

names.

in

woman.

Sirin, Tabari's Chronicles, ed. de Goeje,

4, p. 100,

i,

1-3-

piD'sn

ppiaen

The terms 5

nix

nix

lino

the words are

repeated 1

the

appear in No.

all

':)

.

SD'n:

The

:

a parallel phrase appears in 32

lation

of

P- 3S>

1-

6.

pronunciations,

their

9> "in

the

2pi^

'i^

and

nin''

:

such

for

instance

we

as

"pronounce so

appears in the Bible where

this root

clearly."

is

here is

the

Cf. Pradel,

it

passes from the is,

synonymous

to the

in speech,

nirr

In the present case

Piel

t5""ia

Dt^ 3p3

means

it

as that appears in

DtJ'

Mystic or traditional renderings of the Tetragrammaton are

eniBOn.'

doubtless referred

but

to,

all this is

only mysteriously suggested here; the

magician does not offer us samples of his rare

form of these phrases ivbn' pnyi: X'llD

in

find

the question in Sank. 56a whether

It is

used or in the sense "blaspheme."

"pronounce," and

;

of these angels and letters."

physical "prick, prick out," to the sense "distinguish," that

is

6

:

and words and the manipu-

Greek magic of the seven vowels.

in the

name

6.

1.

general sense of these obscure phrases

clear; they refer to the magical use of letters

treatment of

cf.

8.

Dltra

Hebrew.

construction;

defies

:

in 32

:

There

is

a garbled

6.

7: 12.

cf.

a Mandaic spelling for the plural in

7. '313?

art.

e.

a category appearing only in the bowls, see above

p. 81,

and

Glossary. ['33:

probably the Targumic "therefore."

This and the following use of the pronouns

'

For

;

line are difficult

the scribe

this discussion see

by reason of an inconsequent

was writing by

rote.

Light

Dalman, Der Gottesname Adonay, 44

ff.

is

thrown

UNIVERSITY MUSEUM.

164

on the passage from 32: 8 b.

f.

BABYLONIAN SECTION.

(q. 7;.),

where

is

given the tradition of Joshua

Perahia's ascent to heaven, by which he obtained mastery over

Our

powers.

scribe boldly turns the

—of

person

first

himself,

—an

all

evil

3d person of the legend into the

instance of the attempted identification of

the magician with deity or master-magician.

NDnD'P: so the parallel demands. Ti'JTK: appears to be Afel; Tt-

xbnD

8. 1 1

Deity,

.

=

is

hebraizing.

rrncon, Ex. 12: 23; in the parallel the abstract ab'zn.

For the asyndeton connection of the angelic names with

see

above, pp.

58

f,

99,

and note the Greek

appears to replace one of the four archangels; S. in

.Myhrman's

text.

cf.

parallels.

that of

Sebaoth

the personification of

No. 10 (CBS 16014)

nnim

ma nn

npnc nn

nnu

nnsipD^Ni jnn

JJKnaJi

[i']N'^'Ki

pisn

pcnnoi po^nn nin pjdd

nnu'ni' nj

ncnm Nnnn

ns. in'

i'siuB'i

n«mp ms nnnm

riB'i'

x-inn

Kin na

iDi iinn'3 idi pnj'-c

mn

na injvji

^nn

ppmnn IDK IBK

pin

'Jed (5)

iipQ'ii

n'

H'sk'u

imti'i'T

Nin

pi'aan lai

toi

xnm

nn injv:

'jsa

nnnr:i D^nn (2)

ma

iinCTiT]!

^j221

ni'va

n^n

nyep

kj";

nnEipD\si

sun iinrN

n'l

H•^•
[p]^n ponnoi

"'nr

|qi

(3)

[pi^jB' la tdjitxi

(4)

na nnnrx injvji npiB' in

iii'tjaM

D^iyi'i

nniox!'

DitJ'3

iimrM

pn «av

(6)

N:sim ni»

la imuasj-a

rra

lai

la

(7)

Translation This amulet

for the salvation of this Newandiich bath Kaphni,

is

Kaphni her husband bar Sarkoi, and Zadoi her her whole threshold, in the countersealed

are

LLZRyon and these,

this

name

of Yah, Yahu,

son,

and her house and

Ah

(2) Sealed, and

house and this threshold ....

Sabiel and Gabriel and Eliel

(3)

in

the

And

name

of

sealed are

Zadoi and Newandiich, with that seal with which the First

sealed Seth his son

and

Adam

and he was preserved from Demons (4) and Devils Again sealed and countersealed are these,

and Tormentors and Satans.

the son of Sarkoi and Newandiich his wife b. (5) K. and Zadoi her son,

with that seal with which Deluge.

(6)

And may

them and from this

their

Noah

they

fly

sealed the ark

from the waters of the

and cease and go forth and remove from

house and their abode and their bed-chamber, from

day and forever.

Commentary

A

charm for a woman and her

family.

It is

decorated with a figure

having a beaked, bird-like face.

nyap: see Introduction,

p.

nnJVJ: for the name see to 5

44. :

i

;

the

(165)

same person appears

in

No.

11.

UNIVERSITY MUSEUM.

166

'Jsa

:

BABYLONIAN SECTION.

The woman's husband name being 12: i, Pognon B, p. 98,

probably for Kafndi, "the hungry one."

and father had the same name.

This

a case of the father's

is

given, against the rule; for other examples, see

and the name KQKB, 'IplK': cf.

Lidzbarski

in

the Persian

5.

name Serkoh

(')nT: the full spelling appears in

Zaroi appears in 37: 2.

'IJI

ninrs:

I

For Sabiel and

name

is

can

make nothing

Eliel,

see

ibid., p.

Vocabulaire, 251, 57.

The

na: emphatic use of Kin;

and for the Jewish legends see

cf.

Dan. 7:

first

15.

to the seal of Jezv.

Bnc,

s.

Adam

v.,

and Noah,

cf.

"Seth," "Noah."

It

the Babylonian story not the Biblical that the hero shuts himself 5.

A

382.

out of these words.

Schwab,

For these apocryphal references

is in

5; for the name,

3.

probably mystical.

3. Sin

p. 64,

1.

Justi, p. 296.

XJB1D:

found in Targ. Onk. to Gen. 6:

the Greek magical vocabulary.

17,

=

ti^^uv,

in.

frequent in

No. 11

A

(CBS

16022)

charm for a woman and her household,

in

terms of a divorce from

the evil spirits.

The that

fact

and

would be

text is

it

latter

is

is

for a half, but

in

i,

bowl

Mandaic bowl, first

this text the

text not only of our

Museum,

my

published by Lidzbarski.

ff .

;

see §

2.'

a simple task which doubtless

bowl from Nippur

is

practically a duplicate, and, with

am

able to restore almost the entire

bowl but also of that

also a fourth duplicate.

No.

in the British 18.

parison with the three presented here, and so place in

5,

longest

difficulties.

the help of Lidzbarski's inscription, I

is

no.

The

inscription of this category ever

Layard, Nineveh and Babylon, 512

in the British

would have allayed the

There

for the interesting

given in poor facsimile, and none has taken the trouble to

collate afresh the

Of

the

remarkably enough, the

is,

published, Ellis no.

The

only

one of four almost duplicate inscriptions.

clearest of these

Another

legible

It I

Museum.

can be read only by com-

have

left

it

arrangement of these inscriptions, especially as

in its original it

contributes

nothing further to the understanding of their contents.

have thought

I

columns.

it

This process

worth while facilitates

to present the three texts in parallel

the verification of emendations, while

the variations which present themselves throw interesting light

natural

history

of

magical

We

inscriptions.

upon the

mark how magical terms

which once had a meaning become blurred and obscured

at the

hands of

generations of sorcerers and copyists, until sense becomes nonsense, simple

word or phrase

receives a kabbalistic interpretation.

appears to have the latest type of text, having evidently transferred material from another script and dialect.

Cf. the parallel texts in No.

In the following texts I have slightly abbreviated the

names

2d and 3d columns, and omitted a few unimportant phrases (always so noted). '

As suggested

It is

or

The Mandaic its

7.

in the

in the

3d

not necessary to give a translation of Ellis's

in that section, n. 4, this

Nippur.

(167)

was

the bowl obtained by L,ayard

from

bowl, as the text

is

now

lines in Ellis's text is

No. Hinb

n'DC

'Drrrn JO

ijsa

10

sniDX

nn

-iinjrj

injVJ

to

mn

nro pmn'm

Nmpyi

Nmytj'i

TinsT fso Dica snbani

"inijS'i

xnaa

N[in]^i

njdd!'1 .

Nn''i"!'i

.

lei

iji

.

io

(3)

mn3

(2)

^"1

.

.

.

injin3 13

itrs n'HK DiK'3i

Lidzbarski 5

I

(2)

1103K^1 (4)

The enumeration of

lines.

Kn5"i'

nr'n

i'DDri'm

intelligible.

Ellis

'oma

nicB'

almost entirely

according to the spiral

II

JDK tcK Nni'intDi (3)

BABYLONIAN SECTION,

UNIVERSITY MUSEUM.

168

«iio

ti^t23n

nnjvj n3

sn''5"i'i

(5) -iid^'n

Kjn33 IID'N bn (4)

tin[''0''b]Bn pn^'r^jo

ini'oi'

Iin's^o KD'i'tS'

Mmi

pTB'T

N31

xD'i^tfi

K'rm

K3T niyaB'N

NJJ73E'a

xn'l'''!'[i f?n'5>'i'

Kii'S"!'

'Jin

nmnai 'JE23

nmn

na

(6)

(5)

Kn''i'''5'T

Nn^i"^ijin

nm3

xn'i"!'

NTT'!''!'

n!'3Kni sn'!"!'

n3

nn''33 [sarrlT

[n3]

p-^i3T

n'3tJ'K

D^D3n 'a^y

Nnsi3Dy3i nn''N3

-in:iijT

X3nsn

13 |"o-iin n nn'N3T

ns Nnsnsm Nns!?no

XSp[65n]

KPJNm KnpTi[ni] vTiT [O'bv NJV]3E}'0

NriKpnxii «'pinNT <2->'?il

NJ3;3B'D

.

A.

J.

MONTGOMERY

pnon'm

Dsmcja

(7)

ARAMAIC INCANTATION TEXTS.

paini"^'

msiDa pncnm

169

yz'b DisnxDa •'xnonTn

D^snDSPT ''^•'b]!

.

.

.

Sim

D'bc

iniJ"];

a^b^ xin xnnj

KDN^a

NMm

X'-iHD

snoim

^''nni

Xn'B'l xriN'!"^!

N2n33 n^ans xn

nn^jTicai

Dsi'NB'eT

bv

(6)

6 Dsnbn T^'asna

prxn

pn-iKDEK prxni ['Ji

nn:vj

reiim mjEi

It:

n2

'j

ma pnnsT

(8) [n'tr

Koa]

na

KD''j Nnitj"

Dim pn'i'y

t[m]n O'D'3

ipn''j;i

na

«!>

inj^j to

(jjc.)

pjrnn'n

nCi"

xi)

(?)

'3

.

.

.

1^'2P1

(8) 1P121

na 'nan snsiaD's

[;d]

KntJ-iaa

psHKinvi '31

'31

T'Diim

TT

V rrnn

[si

p^'KB-Ji?!'

Dt2C3 'iTHI

11V iiy UN''

NTpi

p

nn'sa

pi^Ktn'n k^i

nri'Na DTi^ni

SQvnsns

IDS''

'31

l?UNpi

piai

p3Nir'naxt'i tfb'bi

^'^3

;irn Di&'a 13''

pinj?i

ti»Ka!'''naKl'

NiJi

n[»'v] I'aae'n t6^

ts'

^a

«'anK3T na

Dsn^n TnxaiD

'31

nn:3i nja n' pbop'ri (9)

c

ic

'»

xmasxi'i sm.xnx!'

KOXDn k!'1

pi

P3''L3'J i'lPB'

''^IPK'

p3

'JED

imn

pn'i'V

xiJi

nrrxa

'X nir

nnK:ai nja

121 (7)

p3n3T NCJ

pt3'3 pT'B'

'1

TV

tdvt

T nnpnya

Tsiti'a

nhn^n

nxi3Kmx2x rsn nx' nx'

x^nxD'n'ni

x'' x''

nij?

x^nxTDj; Nnx'b'!)

xnxapi3i xna't X-I3J Di?''m

nnprw

.

.

PD'^[B'n] n'npt'vai

xabo

po'l'B'T Nnp''T5/a

TIXI 13 n^j;

Pi'i^ji

Tsi

XniiX

^r^^bv1 (9) fl''i'3

fl'^3

TV

T

NTipn X31 nciB'

;

.

UNIVERSITY MUSEUM.

170

BABYLONIAN SECTION.

Etc.

toN ie« lo«

n!'D

'>

]nv

's

na'aiv

Translation

Heaven

Salvation from

for this Newandtich bath Kaphni, that she be

saved (2) by the love of Heaven from the Lilith and the Tormentor.

Amen.

the Lilith the

in

and

in

Amen.

and refrain (3) and remove from Newanduch b. K., and the Tormentor and Fever and Barrenness (4) and Abortion

Again,

fly

name of him who controls the Demons and the name of "I-am-that-l-am."

For the binding of (5) Bagdana,

Demons and

[Devils], the

[great]

their king

Devils and Liliths,

and

ruler of Liliths.

I

the king of

ruler,

adjure thee, Lilith

Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling

Newandiich

of

K. and

b.

boys and

[plaguing]

girls,

that thou be

(7)

who

smitten in the courses (?) of thy heart and with the lance of is

powerful .... over you.

Behold

have written for thee

I

separated thee

[from N.

b.

K.

(i.

etc.],

e.

a divorce), and behold

Newanduch

b. lie

In the

K. and do not appear to her, neither by night nor by day, [with her].

name of Memintas

Yat, Yat.

By

have

Take thy divorce from

divorces for their wives, and do not return to them.

and do not

I

Demons] (8) who write

the

[like

And

do not (9)

kill

her sons and daughters.

(?) keeper of Habgezig (?).

the seal on which

is

Y6, Yad, Yat,

carved and engraved the Ineffable Name,

since the days of the world, the six days of creation.

Commentary 1

Newanduch

b.

mention of a husband. Ellis's

2.

and the

Kaphni

:

It is also

the

the

same

as

name

of the mother of the client in

in

No.

10

;

here

without

bowl. pT'CC

'Dm

:

cf.

"the great Lord of love."

"Heaven"

in parallel passages as surrogate for Deity, after ancient

same use

in 18:

i

and Wohlstein 2422:

3.

is

used here

Jewish use;

MONTGOMERY

J. A.

KmvtJ'

3.

(Heb.

:

new word.

a

I

would connect

derivative nouns in Lane, Arabic-English Lexicon,

1363:

sa'r,

mange";

form!) "cough,"

The Arabic

Possibly fever, or poison.

s'r

See the various

etc.

shooting," su'r, "demoniacal possession, madness, etc.

171

with the Arabic root

it

with the meaning "be hot, rage,"

iJfB'),

"I5?D,

ARAMAIC INCANTATION TEXTS.

"burning,

sa'rat (our very

su'r connotes

infection.

Kn^sn: "bereavement," then used of abortion, the reference being to

4.

a mischievous killing by magic of the unborn child.

unfortunate that in the

It is

TTJ

following yi'i

=

rT3,

word

the second

b^2. is

"Nirig"

e.

i.

,

cf.

indecipherable from the facsimile.

For

Our very e.

first

g. El-sur, ;

is

form b« (= hv) was taken

The same

'

6,

where

13,

=

DXnSn,

texts Nos. 8 and 17: onbs sibility

The

nbasn,

'3

is

"god,"

(=

S3S3JnK

But our

in the three texts

NJnJa

both generic and personal.

;

cf.

the

[nba.

names

identical in all three inscriptions.

lilith

the

;

Proof of the impos-

The accompanying

lilith ;

liliths

in the

in

the

abortion

known

appears to be better

The two

see p. 74.

in the parallel

must be connected with our xn^an above of the

in

scribe in our text has been con-

and Tin^S, mniiD and

The granddam

personified. is

NJSnjnK

For the "king of demons,"

of etymologizing on these forms!

Mandaic,

=

an error as the subsequent spelling shows

is

fused and repeated his words here. D^iDan

to be

process of corruption will be

Mandaic bowl

second represents the half-vowel.

=

with the two other

See Lidzbarski's attempts at explanation.

pn'3'bo: the first

Dabn

first.

side.

Hii:2: so in Ellis, but in the

the elder form; see on 19:

KilD ni03K,

In

word, which appears as one in a series of

the unusual

found below on the Mandaic

Pognon B).

Nin-gal.

explained from the parallel which shows that

and the passage became hopeless.

is

=

this line begins the parallelism

divine names,

was meant

is

a careless repetition of the

inscriptions.

niD'N ha

name

on the Nerab inscriptions,

At the end of

5.

of Ellis's inscription, the

first line

as

is it

Mandaic are

interpreted by Ellis's text; they are the male and female respectively; cf.

below, 7.

8,

1.

no'v faacn «b.

DD11D

the word.

=

=

DiBltS

It looks as if

it

DinSND:

these various forms throw

no

light

were a corrupted Greek anatomical term.

on

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

172

=

'D33'b

=

bowl ^bb

(Ellis)

pa'a^'^

:

our text explains the reading of the elder

22b, the former a metaplasis of the latter; the same form in

18:7.

=

?

=

DpTi

D'isntiNp

peculiar

Mandaic form.

shorter

forms are more

from the other two.

the

:

am

I

has,

latter

Lidzbarski

as

The reading

For NlDJ opT)

cf.

'3

in

our bowl

K13S, 3:

is

different

2.

JTana Nn: explained by the second column, where plus sanaa

as a pronoun' and rendered

it

by

j'TXH.

Ass. pataru, "break a charm."

cf.

pansT

'D'a

sD3:

n-'^y

8:

cf.

additional thought appears here

their spouses, divorce-writs

on them as among human kind.

effective

noticed here that the

Cf. also No.

and third texts address a

first

the second goes over into the plural

singular,

No.

The

7.

inasmuch as demons divorce

that

the

e.

i.

Curiously enough the Mandaic has taken the interjection Nn

divorce-writ.

nnOB:

a

again to hold that the parallel

inclined

original.

recognizes,

;

the

must be as

may

It

18.

special lilith

be

in the

same uncertainty

in

8.

(:= plural)

(133:

9.

B'nJ''Oa

Dlt;'3

There

light! '31

is

n''npf''3;3:

reading.

It

and

=

Mandaism;

Mand.

so also below

^«Dyn^?os

,

'niPy

=

<^bv.

the second text obscure.

Again no

considerable similarity in the following magical syllables.

with

the

help

of

the

Ellis's inscription are

here a striking instance of perversion.

parallels

we

almost identical.

The

can

make out

The Mandaic

the

gives

prepositional phrase nby (or

its

equivalent) was understood as "God" and turned into xnbs; this took with it

the ppls.

modate the

TV

and

epithet xnbN.

the deity Sir-Geliph

KHiso DC

is

Iva, which were raised to divine dignity to accom-

is

The

invention appears to have been prized, as

also introduced above in the

thus reduced to a travesty

!

same

inscription.

The

The well-known Jewish phrase

appears also in Schwab, E.'

107

Mand. Gram. §

•

Cf. Noldeke,

'

For the true explanation of

ff.

81.

this term, see

Arnold, Journ. of Biblical Lit, 190S,

J.

A.

—ARAMAIC

MONTGOMERY

Solomon's magic ring

Tetragrammaton

the

is

(first

the

INCANTATION TEXTS.

mentioned by Josephus)

subject

of

legend, especially Arabic, developed the

Haggada

wonders of

173

inscribed

Later

in Gitt. 68a, b. this

magic

with

ring.'

Ac-

cording to the end of our inscriptions this seal engraved with the divine

Name was

in existence since the

week of

creation

(=

an addition to the ten things which according to Pirke Aboth, 5 created on the eve of the script

tables of the

See Jewish Encycl.,

*

139,

and the

1.

28,

and

first

xi,

—among which were the

:

8,

is

were

alphabetic

Law.

438

at length, p. 141

Sabbath

This

rrcxia).

f.

ff., ;

448; for the Greek magic, Dieterich, Abraxas,

for bibliography, Schiirer,

GJV,

iii,

303.

(CBS

No. 12

\D

mtii

n'nn's

pn'jn^i

iiB'pnM

intijn'i

(4)

prnn'OT xni'^ao nDKiJO (6)

si^^T

na

nn

pn

pn'T

]c\

kjtI'''^

n'b

pp n»i3

inoDs

'ipiB'i'i

(2)

iinn

pni"

xncii'

lai

^"33

9009)

irsi

in

iinj'rpi'i

odd

'3

pnnrji

(8)

Vp-\2

spn

Knnpi

KHBip'tJ'i

DVn>o

13

p

xobv ^ar

^pjsi

Kncii'i

Kn^32ei nsnai

'?2^

pijin IDI n'nrr'K

msn

IiHTi'in toi

'ip-iB'

'33

niN3X niiT

QiB'3

nn

•'S'ls'

n'?)]!'?)

[31

"'D'j

''i'3''pi

(11)

1B'S3

1^:1

n'S'V

n3 ptfT

xi:^j;i'

pnoc'i

^3

(10)

injaoK

nm3«

IDT

p

Kov

n^i'is

lanm nni

'ipntj'

'UD

jmnjabi

iin

i-Di

toi

inno

101

ni'13

n« moB" yn

pnis (5)

Kniyi

tsvt

pK^criM

isd

ny-isa

pnnpna

n'!'

n''n

prniT'o

xpna

lu'x (9)

iiijoa^

nmi

"11

"'T'ts'

'nnm

'tJ-a^: Sjvi

[p]2'PT

p-inoDi

xn"'i"i'i

iDi

khids

na K'OJr id n^njn nssi'D i?v sj'did

pmriKn po'pi p^nn

pets':

p

N'ot-

nn^rrai'i

(3)

'taair

p:i

nTinaB'ini ISC' (7) K'otj"2 nnriB^ei ixb' 'jdo '•nnn kS"

nziib

xno^trxi

xni'i'Di

pntn tru

to PPS'i

loi 'rr-sn lai

pi

pcD'^

iin'mn pi nn3i3''p hsudk" mn' ni'D

(12)

pi

px pK

isisn

Exterior

STi'SD'KT

«3miNT

(13)

TrANSIvATIGN Salvation from (2) bath

Dada

Heaven

his wife,

for

and for

Dadbeh bar Asmandtich and their sons

and daughters and

for Sarkoi their

house

may have offspring and may live and be established and be preserved (4) from Demons and Devils and Plagues and Satans and Curses and Liliths and Tormentors, which may appear (3) and

their property, that they

(5) to them.

I

being kneaded

poured

— (6)

adjure thee, the angel which descends from heaven

(something)

the angel

who

the (throne-) steps of his sc'ii,

and

his praise

is

in the shape of a horn,

does the will of his Lord and

Lord

in earth

se'u,

semu;

and keep pure since the days of

and who

—they are eternity,

is

is

who walks upon

praised in the heavens (7)

filled

and

with glory,

their

seen in their dances by the whole world, and they

(174)

—there

on which honey

sit

feet

who endure

(8)

and stand

are not in their

—ARAMAIC

MONTGOMERY

J. A.

place,

blowing

the blast,

like

and ban

will frustrate

all

INCANTATION TEXTS.

lightening like the

175

lightning.

These

(9)

Familiars and Countercharms and Necklace-spirits

and Curses and Invocations and Knockings and Rites and Words and

Demons

and Devils and Plagues and

(10)

Tormentors and everything whatsoever

from Dadbeh

A. and

b.

Honik and Yasmin and and

Sili

from Sarkoi

Liliths

and

Idol-spirits

(11)

Dada

b.

and

and depart

that they shall flee

evil,

and from

his wife

and Mehdvich and Abraham and Pannoi

Kiifithai

the children of Sarkoi and

from

their house

and from (12)

their

property and from their dwelling, wherein they dwell, from this day and

name

forever, in the

keep thee from

of

Amen, Amen,

Sebaoth.

"Yhwh

Selah.

keep thy soul."

evil,

all

Yhwh

Exterior (13).

Of

the inner room, of the hall.

Commentary

A

charm for

a

man and

his wife

and their seven named children,

the form of an adjuration of a certain potent angel.

There

rubrical

is

reference to a magical operation for compelling this angelic assistance.

same family appears

No. 16 and the Syriac Nos.

also in

1.

nmi: probably abbreviated from Dadbuyeh;

inJDDX: 'ipiB':

2.

see ibid., p. 281, the

see

msn-

10:

75,

'D21B':

species, p. 5.

80

name

for the f.,

see Justi, p. 75.

Armenian name Samandvicht.

The name

Dada.

The name

and Syriac KIXT, from root nn.

4.

see to lo: i), but

form

cf.

Semitic,

is

e.

looks like a masculine (for the

may

equal

N'nNi, 39:

Noldeke, Mand. Gram., §

19,

in the

2.

and for the

above.

01 b'aj 13 (read

The

Palmyrene

g.

niOT

for

nm)

:

a

rubic

directing an

insertion of the rubric

into

the

text

of

Babylonian magic, see King, Babylonian Magic,

queried whether our sorcerer

is

operation

its

manipu-

incantation

appears

compelling the presence of the angel through a simulacrum and lation.

182.

ii,

I.

Justi, p.

use of the father's

The Prof.

31, 33.

Gottheil has presented a tentative translation in Peters, Nippur,

in

p. xxviii.

It

may be

not reciting a form unintelligible to him;

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

176

^

cf.

the intrusion of rubrics into the Psalms.

binding the good spirits as well as the

exorcism was a

KardSea/ioi

(see Heitmiiller, "Ini

good example

rites; a

=

54 (p. 169

The

charm was for

ancient

the incantation as well as the

;

Namen

Jesu," 2d part).

In

magic images of the favorable gods were made and

the early Babylonian

used in the

evil

found

is

Thompson, Sem. Magic,

Zimmern's Surpu

no

series,

Probably idolatry has

its

Reverence gradually obscured the idea that the

basis in this magical idea.

gods were thus bound,

in

p. Iviii).

it

But

survived only in the word-magic.

the

in

wax or the we may compare

present case a "horn" (symbol of power?), probably a cone of like is

kneaded, and honey poured upon

with which

it,

the antique anointing of the sacred stone or bethel^ wherein the suppliant

unique

in

Jewish magic.

Index,

J.

V.

niiD

6.

We

For the magical use of honey,

have here a

as parallel to

bit

Who

some Midrash. IDD,

It

Thompson

in

the angel invoked

niK3Vn

cf.

appears to be a quotation from does not appear,

is,

are probably mysterious utterances to

iKtJ',

the description "blowing like the blast,"

n'W:

I think,

MUK.

omo, omo, 3: 3 (from yoc, "hear,"

7.

see

is,

of poetic lore about the angels, describing their

worship and service of the Almighty.

The terms

rubric

for the plural, cf. instance in Jastrow, Diet., 834b; or the

:

form may be regarded

cf.

The

"smooths" the face of of deity (Heb. n^n).'

literally

"W.

7:

5.

NE'J "lift

etc.

,

cf.

The

up

in

Ps. 104

:

awe

— Michael? the hearer;

For

worship"?). 4.

description passes to a plural

subject here.

pnnrJ: a Rabbinical form;

-ijj

=

lib

=

bn, "foot."

For

b

=

i

cf.

Noldeke, Mand. Gram., 54. 8.

'

The

choric dances of the angels are a pretty fancy,

Small conical stones are found

baitylia; see Vincent,

de

la '

Canaan d'apres

in the oriental explorations, doubtless

Delegation Perse,

vii,

collation of like instances in

112

Job 38:

I'exploration recente, 177, and Scheil,

For an extensive

103,

cf.

f.

(Fig. 34-37, 340

ff,

7.

domestic

Memoires

374, 381).

Graeco-Roman magic

see Abt,

Die Apologie des Apuleius, 222 ff., 227. May the term in Apuleius, /JaffMraf, the magicgod whose image is formed for purposes of sorcery, (a term much disputed by the commentators')

=

-jSn

=

ikSb. the

word used here?

—ARAMAIC

MONTGOMERY

J. A.

9.

For the

form of snp:v 11.

the

and

'D'J

INCANTATION TEXTS. and

xnsip'B', see 6: 2

l??

'pJN is a masculinized

p. 86.

(see p. 88).

p'3in:

The Glossary shows two

cannot identify.

I

other

men

of

same name. }'OD'

a Persian name,

:

=

"jasmine," cf Justi, .

'JTBID: the

same name

inno:

Syr. 'nanTO. Justi, p. 186.

cf.

the Arabic

'TC

hypocoristic of ii,

s^'tr,

ii,

74) vocalizes the

Nabataean name

name

name

Sullai,

The

13. hall

be

The

first

parallel,

Ass. idrdnu,

ktIjbdk

occurs in the

Nab. Inschriften,

is

Cf. note to 5

the

from

name

:

D^B'.

ii,

16) rejects this deri-

— Note

that

among

these

appears.

from Psalm

121,

—a

psalm admirably

5.

room

(recess,

bedchamber,

etc.), of the

cavern)" evidently refers to the place where the bowl was to

be placed.

may

(in Euting,

Seder ha-

and Berger (see to No. 208) compares the

scriptural quotation

The two words: "of

(also,

see

N^tr, "hv, also

ni?NB'

But Lidzbarski (Eph.,

nine souls only one strictly Jewish 12.

Amoraim;

of several

Noldeke

vation and derives the hypocoristic

adapted for a charm.

"•»-).

from

nos. 185,208,221.

Sullaios.

145.

see Noldeke, Persiche Studien, 405.

Cf. biblical rhv,

347.

Nabataean, CIS,

No. 2 (in

Fannuyeh;

"IJB:

Doroth,

in

p.

and

as is

word may be the

current

in

as especially a "sitting

some discussion of

its

in

construct state, or the two terms

words might mean the same the

room

Aramaic in the

dialects.

thing.

piTX

=

Jastrow defines

shape of an open hall"; for

etymology, see Payne-Smith,

col. 315.

No. 13 (CBS 8694) 'KOD na nnjonan nep

/ponT

psx^D

i^i[Ni] ino->n

nm

DiK

.iirx 1J2

^3

(4)

id

n'':^-''?)

nbs^a

i'N^j^j[n]i

isjxa «DD

'p^vn n:iD3' ,iinniD3'm n'3

^K^'K .

.

na

TnJDna

(5)

bs'ani

nDsi'B

wp

^ix^Dn-ii (3)

[lon']i

jnan'i

jjinnni^n (6) .nn'oipij b'iv: nin n'

njitynl"

nnci

nas^D

pp^n^

ni

mn' Q^&2 TEt^nD pn^n'o ,n'o hm^d

.bpbp IV) hbivb

noo

.Tooan rrooy j^n^i'm nn''ois

(2)

nom sn

tnn

,no'i;

,i''3n'

nna^oni si^m

b3

,ids<

iHnhtn

(7)

(8)

Exterior

«^3non

»b'i

nnjanm ncu

na JOS

.

.

.

ijiji

Nnmn

'i'^i'3''!'

yiDNn

......

snS'inn .srin^KT x!'p sn'jn n'ri^a

hdk

^3

mDisK kdd nn nvi [iv'?])

nmnia' la

,fnji'

Qbwb

wijanan

«b)

«i'?-'

msK

3t

^n^ji

!>?

(9)

(10) •nnj 'on

snb'

id

n'nn^K (11)

ndd

'iri'as.

xmoK

k5'P

unj

injonni' k^cb' id j
mn

s!)? !5p

n^iD

nntj-i

jon iox

(12) id«i .

.

>r]>p>v»

Translation Closed are the mouths of

Bahmandiich bath Samai.

races, legions

all

And

(3)

the angel

(2) and tongues from

Rahmiel and the angel

Habbiel and the angel Hanniniel, (4) these angels, pity and love and compassionate and embrace Bahmandiich (5) b. S. Before all the sons of

Adam whom

he begat by Eve,

we

clothing they will clothe her and

will enter in before

from

their

the garment of the grace of God. (7)

and on

that, driving

away (demons?),

is

confirmed,

made

fast

garments they

With her they as

is

right.

in-Yah, El-El the great, (8) the awful, whose

and sure forever and

them; from

word

will

In the is

will

sit,

name

their

garb her,

on

this side

of

Yhwh-

panacea, this mystery

ever.

Exterior (9)

of a

Hark a woman,

voice in the mysteries

!

Hark

the voice of

a virgin travailing and not bearing.

(178)

,

the voice

Quickly be enamored,

MONTGOMERY

J. A.

—ARAMAIC

marrow of

(id) be enamored and come Ephra bar Saborduch to the

house and to the marrow of Bahmanduch

was)

a virgin

(

?)

salvation from Heaven for Bahmanduch leaven, press

Amen, Amen,

....

(?)

it

b.

(may she be)

so

not,

And made

Amen, Amen. (12)

myrtle for crowns.

A

(13)

?>.

his

(ii) his wife; as (she

S.

b.

and bearing

travailing

179

INCANTATION TEXTS.

fresh

and sure

fast

is

preparation (?) ....

Salvation and peace from

Selah.

Heaven, forever and ever and ever.

Commentary

A

charm

may

her husband is

same

the

liliths

;

for a certain

woman

may have

love her and she

that figures in

No.

which

i,

is

The

children by him.

particularly a

the end probably

is

woman

couple

charm against the

these are supposed to have prevented the natural fruit of the

union, affecting not only the

At

against the reproach of barrenness, that

but also the man's love and

human virility.

given an aphrodisiac recipe.

This text and No. 28 are unique among early Semitic incantations, In this they bear the closest relation to the Greek

for they are love-charms. erotic incantations,

But

on which

speak more particularly under No. 28.

I will

in the present text it is the

barren forsaken wife

passionate lover, as in No. 28 and the Greek charms. a Jewish cast in

of love and in

its its

speaks, not the

incantation has

address to certain angels, whose names are expressive

Apparently the text

use of biblical divine names.

shortened from a longer model. contains

who The

numerous Hebraisms.

It is

A

illiterate

feature

sign (indicated in the transliteration

is

style

in

and

script,

is

and

the use of a wedge-shaped

by a comma), occurring as a separator

between words, but without consistency. I.

n3D

n'3C"Pi

Mandaic

:

for 'TDD.

n'DDJn

plural

in

n'Doy: K'

either

— (see

to 9: 6).

enlargement of the Syriac tegma 'V

antique emphatic plurals,

The second word

(rdy/ia^

away of demons? their

4.

the

—to

Do

an

artificial

The passage

reminiscent

is

the words refer to classes of mankind, and the taking

woman's reproach among men?

whom we

mouths means

is

=:

for the sake of assonance with

(spelt in the usual archaic Syriac fashion).

of Dan. 3:

or else

expect some reference;

Or

not rather to ranks of

cf. p. 80.

forstalling their curses, cf. p. 85.

NOJD

The is

closing of

particularly

UNIVERSITY MUSEUM.

180

used of the cohorts of

(Payne Smith,

evil

Mt. 26

lates the "legions of angels" in

The

3.

BABYLONIAN SECTION.

s.

and

v.)

in the Peshitto trans-

53.

:

(upon some reasonable emendation)

three angels appear

have names corresponding to the verbs

next

in the

chosen, or invented, for the pregnant meaning of their

became the patron of and

Rahmiel

healing.

is

to

Angels were

lines.

names

so Raphael

;

the genius of love in No. 28,

one of Thompson's Hebrew charms from Mossoul (PSBA, 1906-

in

1907), which contain many incantations for love, love between man and wife, and also for breaking marital love; once we find a philtre in which the angels invoked are Ahabiel, Salbabiel, Opiel, names signifying love and its

passion (1907, p. 328, no. 80).

W^2n and bxJin

Vocabulaire, and the latter also in Stiibe, 5

The

.

obscure

line is

;

are found in Schwab's

56.

1.

appears to present a dramatic scene

it

in

which

the sorcerer and his client, in the presence of the adversaries, shall obtain

from the favoring

judicial vindication of love

Adam 6.

CU^'O assimilation of

'Jl

^TO

NlDTi

pp.

ii,

xlii.

197,

24)

§

nT»: again Hebraic.

'fO

graph, or a Pael of

For

n'la

as in

Hebrew;

nin'

nit.

For

cf.

Is.

:

7

"inu'D

:

B-nbi

see to 7: 8. bx^x, in the

on

Mandaic

may

xlii,

W

TJ

right

the Greek magic, Wessely, the reduplication of

61:

10,

It

67.

in the

and

left, cf.

1DN ^3:

nom

:

cf.

15:

ditto-

6: 10.

religion, epithet of the

Schr., 31), also found in

be a magical reduplication;

South-Arabic plural, and the Hebrew

to

8.

in

130.

probably once a divine name — be connected with —see Clay, "EUil, the God of Nippur," AJSL, 1907, 269.

Wn,

2.

Eph. 6: 11;

The following word may be a

this protection

Mand.

cf.

for the idea cf. 2:

(Heidenheim, Bibliotheca

nJ3

sun-deity (Norberg, Onom., 9, Brandt,

but

reference to

actual investing with "grace" occurs in the

;

newly-found Odes of Solomon, 4 7.

JO,

a common Semitic idiom; NmiCK B^abs, ca^^ isa

:

the Samaritan,

sam.

The

angels.

and Eve's offspring has a sympathetic value.

Ellil

of Nippur?

2.

this spelling occurs also in

a neo-Syriac manuscript published

by Lidzbarski {Die neu-aramdischen Handschriften der konigl. Bibliothek z.

Berlin,

Weimar,

of the word and

its

1896, 447)

;

otherwise

nom =

nvnv.

For a discussion

origin see Noldeke, Neusyrische Gram., 386.

MONTGOMERY

J. A.

At

same formula

D'p: the

int'i

ARAMAIC INCANTATION TEXTS.

181

in Lidz. 5.

the end of this line which

on the edge of the bowl, the scribe

is

has attempted to continue and has written a few characters

he then started

;

afresh on the exterior.

vhp bp

9.

the sufferer

bp

way

In the same

used

is

Hebrew

the

like

move

thus expressed, to

is

The

b)p.

piteous plaint of

the sympathy of the celestial ones.

the Babylonian magical texts preface their rites with a

Psalms often

description of the plight of the patient; also the biblical

commence

B

A

manner.

in like

similar phrase appears in a

20, but there the reference

alight

on the

is

bowl of Pognon's,

There may be the reference here to such a ban

living.

Syriac on), would refer to the stilling of her "tongue."

clines

me

of Wessely's

in a text

aiyTi

xlii,

to the view that the virgin

60

(=

In this case 'Dn

virgin gone to her death without children.

use of

But the

f.).

who

"travails

the

Kin

'n'Jl

Heb.

Hadrumetum

uni

For

ante.

10. 01 difficult

'anJ: the

(see Jastrow,

The j.

'n'bax

verb used for "love"

:

I

have

reference

this

''D:

we must suppose

and does not bear"

Then

in

tried

f/Sr/

so

crowns.

Some

unintelligible.

cases in the

No.

my

sexual,

is

''On

SOn;

as at the

raxv raxv

N3n, where

to 14: 4.

we expect

2nn;

28.

translation to

to

mean

express

the

the essence,

and the word has such connotations

appears to be an error for

"mourner"?

-te,

future

literary

For

Hebrew,

notes in

state

shall

'3

...

'3

Kn^ina, as in

1.

9; or

are used correlatively, and

e. g.

JBL,

be symbolized by) fresh myrtle for

form has been so rubbed down as of

this correlation

love (Baudissin, Studien,

my

is

i/S^

No. 28), and see note is

11 in-

a lacuna: as she (was) in the joyless condition of child-

(her

lessness,

See

to

1.

v.).

possibly ppl. fern, in

'

to the frequent

charm (see

on,

(Cf. the magical

repetition in

"quickly," cf. Ass.

word ^M, which primarily "body," comes

essential thing.

11.

love

this triple adjuration, see

flub

n^n''2

=

"hasten," and so

,

word would then correspond

end of the

cf.

=

Din

—of a

biblical

the wife, subject perhaps to miscarriage or feminine maladies.

would be from

which

to the curses of unfortunate souls

Gen. 18 ii,

198

:

f.)

1912, p. 144.

'3

20.'

... '3, see

to

be almost

some, as yet unnoticed

Myrtle as sacred to the goddess of

makes an appropriate

simile.

UNIVERSITY MUSEUM.

188

12. philtre

is

'31

Qiansx

:

this

here prescribed,

line I

is

BABYLONIAN SECTION.

provokingly

obscure.

venture to suggest that

'B

Since

a

magical

= Latin praeparatum

(the verb being used by Pliny for preparing drugs, foods, etc.).

Or

it

may

be the Rabbinic mans, "hash, salad" (which however does not explain

the

12

).

^'osn

aphrodisiac.

is

leaven,

\T'p'VX

is

which as a ferment would be appropriate fern,

imperative, "press

used magically or medicinally, are

common

it."

to

an

Aphrodisiac herbs,

in all erotic praxis.

—

No. 14 (CBS 16917) info'nn!' snonn^

m

DiB'3 D"!

im

Kntr^K

xa'

^jj;

nnj? "js

ri'

lo3

i-itfjo

p'nm

pin'

\'iy'?v

n^yatys 3in hid

pin'

inn Koan pn'oe' isn^Nn pE'U ivtsi

smv

niu

iji)

parr' p^ini inn pan

(6)

!>

.

.

.

.

.

(4)

nivs

bxnnj

1)31

\>P''i

cin"' «' (7) S'

ns

sid

kci ssbo s

nnl'S'n n^i^^n

i'^'Donoi i'sniv iiKiaiDn niDB'2 i'sntj-n n^'aB'n (5)

xi'T'i

n3''ni'B'i''i

[nds pin]

i»e'''3

pno iby n'nE'K inna nn

n^nn^no

nn' dni

^''K3'a niB'ai n'tfinx

I'xmj

nniT-s

fiiDT

«Ti3i K-iu ^a^ni nTij'aB'

... ion issnaji ''js

N

(3)

n'D-n3i

pnioa'

xnl^K mn-'

N2"i

ro'ciB-n SK'np D''3-i3K DicD Kt}"[3] (2)

niBt52

bK-':^

kd3 inn

nn^'j

pnn »cd2

nbo ISK pDN ox

TrANSIvATION [This bowl] in thy

name do

I

make,

Yhwh,

bowl be for the sealing of Hormizdiich bath Mehdvich. (2)

evil, in

the

name of holy Agrabis,

YHW?: YHWK, who

name of SP SP the

Red Sea

(4)

.

.

.

Shekina

And

Sariel, in the

Peniel, Nahriel.

And

name

in the

name

all

removed

in the

the exalted king.

avaunt, avaunt!

name of

his

name

I

of

MS

MS,

Halleluia.

Again

I

hail,

Oh

of Michael and Gabriel

in

the

(above?)

his chariot to

temple of light and

Hall'eluia,

this

adjure thee

Psalm of the Red Sea.

(3) David, the

you by him who lodged

the

in

May

the great God.

adjure

and

his

avaunt, oh (5) in the

of Seraphiel, Suriel and Sarsamiel, Gadriel,

Blast-demons (6) and

evil Injurers,

whose names

are recorded in this bowl and whose names are not recorded in this bowl, oh,

(7) oh, avaunt,

sit

within the glowing light

down and

there!

And

ye shall be cast down,

fiery flame (8).

Amen, Amen,

sitting

Selah.

Commentary

A against

charm for a some

name of Yhwh and (now obscure) demon in particular, and

certain

definite

woman,

in the

devils in general.

(183)

the angels,

against the

184

2. yo

and

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

'

J'D

the syllable

D'anJN

p. 63.

name

:

or power;

is

Athbash for

Abraxas,

=

have suggested the sea of .

T'n

:

=

nin\ Stube,

66

1.

D'aias, etc. (see p. 57, and to 7: 9), of

which the present form may be a corruption.

3

y&SK)

probably also a mathematical anagram for the divine

is

cf.

iT; cf.

^1D. pin'

is

for

The

n\n''.

makes the reference obscure

the lacuna

seems to

syllable f\0

a reference to one

;

of the Psalms of David, or, by error to the Song of Moses ?

n^nrac

ntJ'Nl: the

siu ^a'na

xnnai

Old Testament Esek. 38 of

God

is

hail

:

and

fire

Dt. 12:

e. g.

5.

are frequently found together in the

as manifestations of the divine presence;

But

22.

:

that

Targumic phrase,

in

cf especially Rev. 11: 19 .

e. g.

Ps. 18: 13

"Then was opened

:

f.

the temple

heaven; and there was seen in his temple the ark of the

covenant; and there followed lightnings and voices and thunders and earth-

quake and great

hail."

4. n'K^nN, Enn\ Enn': cf. tnn k',

=

Ya

7;

1.

"Oh."

interjection

Reitzenstein has called attention to the equivalence of these expressions

(commenting on of

Stiibe,

1.

14,

Poimandres, 292,

Greek magic, as applied to demons

the

For examples,

avaunt."

the

in

see the endings of nos. 3,

Fluchtafeln, and the editor's note p. 13. p.

n.), to the

¥n ¥v of

sense

^ax^' '^<^x^

"at once

6 in Wiinsch, Antiks

5,

charm

Cf. a Christian

in Pradel's,

72: vemat sanatio celeriter, abeat abeat abeat malum. 5.

All these angel

names are found

being probably the same as the

!)K'DD"iD

Schwab's Vocabulaire, our

in

there.

bN''0"iD

For magical

refer-

ences to Suriel, see Lueken, Michael, 71. 6.

The

sorcerer spares himself the trouble of

by applying a "blanket" charm to them sbl'l

:

see to

3

:

3.

— n^iaTN:

all

;

cf

.

evidently

i

;

a

naming the

evil spirits

14.

confusion

between

the

passive and the ist person active.

pnn

:

the

elsewhere here

only

instance

in these

bowls of

this rare

demonstrative;

\''\r\

7. pDiri: probably Etpeel.

—For the curse

at the

end

cf.

7: 17.

(CBS

No. 15 ninul'

13

n)>

'23'tJ'n3i'i

nn

'sntDKi

'staxi

D«i

Dub Did ptiaiB'i

(7)

la

p^^D

pnn

pp'tri

(6)

na

''ino

nn

ici

nod la t^omn

jDi

id

iJK'Dnm ij^n

IJS'on.i

p«

pB"a

pnjo pan'

.

.

.

noc^a

-po'tt^

nod la roiim

nn-in[!'i]

nrxnn'tj'n

nn''a[!'i]

pii'D

sb dk^ b'J'n sjo

e'J'k

dst

pcim

Ncnj niD'xa

ha]

iTNnn''B'D

(9)

i>sniDi

piaiyi

sbnei

n'onni

'cntiKi

'nra njo

^nijci

i'S"'pn

nm

no

ija

nmn^i n'^n

(4)

dkt

B'i''K

pa'^v

Piarr

na

(3)

nb-\2

(5)

inanei

nrci^i'i

Knpfy miva

Kmo]

D»b

io

nmoK

'on-n «n^s<

(2)

Nmn

I'l'j-iai'i

ina''nia njo

trjiKi

[nn]B"a

Kim la

Mnn n'ob-h snios

16087)

'antjxi

pa'B'i

mosi pi

'aa^'Cia

«i>

pyaai pnivi

nnoN

pan''

i»

piiJD

»

.

.

.

.

(8)

nn

^xnaai i'Knioi

la

^^J-ia

[joi

bs'sn

Dica

nn

Vfzbv n>p nisav mn'' nninai i-KiTiDi

ie[*< toK]

Translation

name and in thy word, Lord of all healing, God of love. Salvation of Heaven for the house of Hormiz bar Mama and for the

In thy (2)

dwelling of D6d(a)i bath (3) Martha and for Bar-gelal bar Dodai and for Bar-sibebi bar Cirazad, even for

Las

tnin selik

Enas

:

all

her house and dwelling (4).

watrefe das min

las la selik:

watrefe das

mena

ems

(5)

mena

Bhybdyn Wenas I

las las

scan and rhyme

(

?)

la selik

Idol-spirits

watrefe das ends mena.

against you, Spirits and Goblins (6) and Plagues and

Howlers and Strokes and and

:

and the

Circlet-spirits

evil Lilith

and

evil

Arts and mighty

And

(7)

I

of brass and iron and seal you with the figure of a seal of

And gelal b.

I

banish you from

D. and Bar-sibebi

b.

Hormiz C.

b.

(9)

(185)

Works

bind you with bonds

M. and Dodai

b.

fire,

(8)

[M. and] Bar-

and Mehoi bar Dodai,

in the

UNIVERSITY MUSEUM.

186

name

BABYLONIAN SECTION.

of Rophiel and Suriel and Gabriel [and

and Suriel .... and Serariel

.

And by

.

and Rahmiel and

.]

.

Yhwh

the seal of

.hatiel

Sebaoth

is

it

Amen, Amen, Amen.

established forever.

Commentary

A

charm

relations to each other are not

—a

They may be members of one household charm lies in the use of a doggerel

definite.

The

whose

for several persons,

virtue of the

bowl

in the center of the

98, the

same name

=

KOKO

nn: name

4,

mouth; see

p. 54.

Justi,

p.

etc.;

cf.

in Lidz.

'snn; hypocoristicon from

nn

name

feminine;

is

figure

'KOSD, 'OKD, as in No. 8.

38:

the biblical

in its

its tail

The

form of Ahura-mazdah, see

for this abbreviated

T^Diin:

1.

a serpent with

is

kind of Pension.

couplet.

and

may

its

nn,

variant

mean

it

IM, "friend, uncle,"

The

also Dada, 12: 2.

the dudai, "love-apple"?

present

Justi, p. 86, lists

a Diiday. 2.

xmo:

a Jewish

name found

the Gospels and in a Palestinian

in

=

ossuary inscription (Lidzbarski, Handbuch, 318)

name

^^313: a proper

excrement,"

ua'Kna

named her

etc.

'^

:

Galal is

after Arabic

mxo,

formation?

8:

=

bbi

5.

"round

lump,

a biblical name.

is

a form of necklace charm, see to

child after the amulet

whose

1.

6.

The mother has

virtue she supposed gave to her

or protects the babe.

nrKnn'CD: the Persian Cihrazad; see Justi, to represent the Persian hard ch.

p. 163.

The name

is

The CC

the

is

same as

an attempt

that of the

famous raconteuse of the Arabian Nights. 3 the

nnu

.

:

doubtless referring to Dodai,

appears to have procured

charm for the household. 4.

'i\

p'bo ID DS^:

this

incantation expressed in a

rence of the

who

'SiDNi, the

word was

First of

all,

T

and the

following

rhyming doggerel

was

first

is

couplet.

contain

(In the

a first

magical occur-

omitted, then written above, and finally

rewritten that there might be

there

line

no

infraction of the charm.)

a couplet rhyming at the caesuras

and

at the

end;

MONTGOMERY

A.

J.

last

pn3'n'3.

A

Hne

then the

—ARAMAIC

repeated in

is

presented by

is

edition of the Babylonian magical Labartu series Rel.,

there

It is

339).

i,

a

called

(following Jastrow's arrangement) ki

libiki

risti

For Greek up by

libiki

la

|

Tl'JDl

su anzis

|

|

The

.

his

and runs thus

pis

libi

pisti

sa

|

anzis.|

The repeated

parallels see p. 61.

TlJ'a

in

xvi, 188; cf. Jastrow,

"incantation,"

siptu,

|

sa anzis

|

{ZA,

Myhrman

:

la

risti

|

I

anzisti

187

introduced by the obscure combination

5,

formula

doggerel

similar

1.

INCANTATION TEXTS.

roots

NJO

and

»m

may

p3

of the couplet

is

taken

refer to the scansion of

the couplet. ['p'ty

5.

^

the Arabic

demon

sikk

—sometimes interpreted

Arabian Nights,

piT:

6.

c.

i,

WZKM,

the

see Lane,

vii 180.

Myhrman

see p. 81; here between categories of maladies, in

between "devils" and }'3'C:

van Vloten,

n. 21,

as one-half

demon of weariness;

(sikk) man, one-half demon, but probably a

"spirits."

Targumic p^ac (Jastrow,

some kind of pendant

p.

chain, see Krauss,

15 10), a feminine ornament,

Talm. Archdologie,

note; belonging to the category of nnin, Knpjy,

etc., see p. 87

f.

i,

204 and

Cf. the

name

above '33'Bn3, where the uncontracted form survives. 7.

39: 4

Brass, lead, f.

fire, all

The bonds

potent against demons.

Cf. the "chains of lead,"

of hell are called catenae igneae in a Latin charm,

Wiinsch, Ant. Fluchtafeln, no. 7; also the "adamantine chains" in Paris Papyrus, Wessely, xxxvi, 9.

Mehoi:

1.

1227

hypocoristic, cf.

flF.

Mehducht,

etc.

No. 16 (CBS 2920) poD''bi

nn,'in'Di>i

tinj'Jvi'i

KDTDK •jn

mnn xnno

'•in

id'pj

iinn (5)

no

nswrn

nni

li'NJ'i

Kno^B'xi

NnsipnK"xi (10) Knoioi 'jddi

(11)

nini

innoi'i 'n'i3i3!'i(3)

'usi'i

ti2''pn'i

pnn pjn

imni

pni'

iDSM nbo i»k

snnoitn sn'jnn noini »n&''2

»r\'?'?o)

sni'Dao

'S'ib'

}di

wb'I lEvn

'ipia' loi

Dmns

(14) los D^iyi'i ijt

E'N'D !'XD niK nt wiin D^i'B'nia

"rnnn in

mjq pi

id nijia

'^"3

ta (12)

inno

kvjs

Nnii>i''i

'tJ'ini

jaae'ei

idi sn'tjia idi

ivn'mn tm pnj'JV

nyr pon in mn^

nin'

n^^iisn

smyasi

xSpnai

nmvi

ihjcdk nn nmi

loi (13)

kcv

«oom

snpjxi snoii"!

'^a^pi

Knu'DD'CT -idsi nnpi

n^i'ii'i

loi 'Ipib' ij3

iin'nn

yr

Kiii

laiani

(9)

n'nn'K snsn na

poD'' ID1 pijin 121 niiJiD

nin

iini

KDom

p'OK

Itron

amnsi'i

mnn nsiirn {5"3Dt (6) n'i' iB'-im xtynp NnS'K npn mnn «TJn snpe' mnn (7) xnij^n sj'ju mnn K-in'D pruD iniDK n'2tj'(8) nn Kni'sn n'oma mnn nsit^n

Kniisnoi

nnnsi

'S"{^'!'1

KiinJ

iin^n ptrus snij

inn sjn2

'J3

iip-itJ'

(4)

sniDK

(2) ^^^J!:DN in nnm!' K'ok' lo

•'ipnB'i'i

xai-ya niKi pno ^3

n''OB"ai

na-i

kini na

n^nri'K

P'Jini'i

toi

ivj' toon

!>«

Translation from Heaven for Dadbeh bar Asmanduch (2) and for

Salvation

Dada

Sarkoi bath

his v^'ife

and for Honik and Yasmin (3) and Kufithai

and Mehduch and Pannoi and Abraham and (4)

and for

children and in the

may

of Sarkoi,

house and their property, and that they

may have

long and be established, and that (5) no Injurer

live

world may touch them.

And arts

their

Silai the children

in his great

—

( ?)

name, whereby the holy God

(6) which suppresses darkness under

is

called

—wherein

are

plague under healing,

light,

destruction under construction, injury (7) under ban, anger under repose:

suppressed are

whose

(

?)

evil Spirits

all

name

the

sons

of

darkness

under the throne of God,

(8) are bound, suppressed Devils

;

gripped likewise are

and impious Amulet-spirits and Names and (188)

in

Princes

of

(9)

—ARAMAIC

MONTGOMERY

J. A.

INCANTATION TEXTS.

189

darkness and the Spirit (breath) of foulness and fatigue and the Tormentors

Words and Adjura-

of night and day and Curses and Necklace-charms and

(lo) and Knockings and Rites, the Plague and the she- Plague and

tions

Demons and

the voice of Invocation, and the Spell of poverty and

and Satans (ii) and

Idol-spirits

and

Liliths

They

and the seven Tormentors of night and day.

and

laid,

(12) away from Dadbeh,

etc.

(as in

house and from their property and from

their

Amen, Amen, (14)

forever.

"And

Selah.

Devils

and Arts and mighty Works

11.

are bound, suppressed

Yhwh

(13) and from

ff.),

i

all

abode, from this day

all their

said to Satan," etc.

Commentary

A

charm for the large family

an extensive and repetitious 5.

been

:

'Ji

list

that appeared in No. 12.

form may have

n'0B"3: I have translated literally; the original

n'b »Knn npi

'p

anbai

'i

It contains

of demoniac species.

name

great

"the

'2

.

.

.

which magicians

invoke." 6. traa: ppl. act.

6:

7.

"Sons of darkness": contrast the "sons of

8.

SaiCm

'3^31

:

cf.

light," i: 9.

the Pauline Twf Koanonparopa^ tov aK&rovg

TovTov,

Eph.

12. '^KJl

no nn

:

"foul

lit.

(an obscure passage) there interpreted as "asthma"

and laboring is

(Jastrow,

for divorce, Krauss Taint. Enc.

found

in the

10.

11.

demon

s.

v.).

256.

called

;

in

Bekor. 44b

N^KJ, which

is

Foulness of breath was cause

Cf. the

n^B'3

13 of 29:

7,

which

is

same passage from Bekoroth.

n^-^pi

K^pns: see pp. 52, 84.

patW: Af.

xniraD'on

and see pp.

i,

(breath

spirit"

a disease or

;

cf.

moK:

79, n. 70,

cf.

English "lay a ghost." the Rabbinic

and

86, n.

112.

'Jitdt

'k,

"genius of nourishment,"

(CBS

No. 17

nnDEi

(3) rrpiDty

snsl'ne na a"'Dia njs

pD'nwiK

ps^nlri njs Nn3''Dni

VDB'

p3''33

(6)

K"D3!'

^ro p3nvD i^no

nJ3 (8) nnKTi-isai sn!'3 IiD'^KT

xnpu

pD'-l'V

xn&K'a

tnni'tj'

nxT

sriK

nt3'j

ipBi

itoos

sn^"'!'

K^ety

xncB'a

nmn

(4)

12

ya'in'

p

pnn^B'

l"to-iy

nin^ psnsi nca'

pd'-iD''Ei

pnx

la ba

ya'in''

nct

'':ej'

p

ps^'l'V

nbzn

p3»:'KT

ini'S

nnu2

pa

pa^ntf'on

(5)

pa'^v

xnsi'na na

«nt:B'2

""'"'^

p^'i'V

p3'D''3 pa!) 3'D1 i^30'kt xnpiai (9)

t:n piam n'mspynn^ps'bv

sai'

xer

i'ss

n^!"^ xni"!' tijk '^ti' rrianm

xiji

nnu

121

mi

(2)

Kim

rnB^nij

,Tnn2 '^d'-j

n^:!'};

(I0)n^tj'n

nnljs p33si nsK' in^e (11) pa^o'ST aTia n3nB'''K kd' layo

KDiDsi

pnij

ipiioisi

nnox nmna

(12) 12

tci

'n'oiN

n'ms

K3l5

n^onm

xrr'ji'K'

(7) iiD'DD N^i 1P21 ivcB* nni"^

kIj

2922)

pptst

nn'23

siji

k^j

sniDK s'DK H'nna sniiano

iia

12

xnel'nc nn b'":i3?

nij

ytrinn snpt^w, hb'

liJDaoi ii"D2 (13) k^'did 'i2

P":inbi

jiD'on

nnrbi

niiD

n^i

sripfM

Jist

b)

sasb

IDN ION jinb

Translation This day above any day, years and generations of (2) the world,

Komes Lilith,

I

bath Mahlaphta have divorced (3) separated, dismissed thee, thou

LiHth of the Desert, (4)

Hag and

The

Ghul.

three of you, the four

of you, the five of you, (5) naked are ye sent forth, nor are ye clad, with

your hair dishevelled behind your backs.

mother

is

is

announced to you, whose

Palhan and whose father (Pe)lahdad, ye Liliths: Hear and go

forth and do not trouble altogether

(6) It

(7)

Komes

b.

M.

in

her house.

Go

ye forth

from her house and her dwelling and from Kalletha and Artasria

(8) her children.

I

have warded against you with the curse which Joshua

bar Perohia (sic) sent against you.

I

adjure you by the honor (name) of

your father (9) and by the honor of your mother, and take your divorces and separations, thy divorce and thy separation, in the ban which is sent (10) against you by Joshua b.

P.

:

written

A

divorce has

(in

it),

ye

come whose

b.

Perahia, for so has spoken to thee Joshua

to thee

mother

from across the is

(190)

(11)

sea.

There

is

Palhan and whose

found father

.

J. A.

MONTGOMERY

Pelahdad, ye Liliths b.

M.

And now

:

bind (12) and

of Joshua

and go forth and do not trouble Komes

flee

with the seal of El Shaddai and with the seal

I seal

Perahia the healer, healing and release from Heaven for

b.

and Yazdid and Honik sons of Komes.

whom we

Injurers,

191

house and her dwelling.

in her

I

ARAMAIC INCANTATION TBXTS.

Aba

Thwarted and frustrated are

have removed by the ban upon them.

all

Amen, Amen,

Selah.

Commentary

A in

charm

two

effected by a

woman

different groups, in the

for herself and her children,

name of Joshua

ated and often incorrect replica of No.

For the corrupted formula,

1

cf

Perahia.

It is

who appear an abbrevi-

8.

6

.

b.

and see

5

:

p. 55.

appears in no. 16020 (unpublished) "this day out of

all

The

days.

full I

form

Honik,"

etc.

2. C"D13

,

1.

name obscure;

7 EJ"DD; the

cf.

Ko/ioaapi'ri ^

Justi, p. 165.

NnslsnD: for this name, frequent in these bowls, and see Noldeke, Encyc. Bib., n'p'3E':

3. is

.

"Names,"

v.

§ 62.

For the singular and plural number,

The

equivalents,

Peal, the following verbs Pael.

For the si3n

spelt badly.

5

s.

its

'h

cf

.

29

:

7,

see to 8:

and see

p.

correct grammatical forms are found in 8

The word With

2.

78

;

the parallel has

3

;

the

:

lilith

names

following are also mangled.

to

6.

po'DH: Afel of DD3.

7.

sn^3,

me by

nncmK: 8. tion

to

i.

e.

"bride";

cf.

a

form of Artachsathra, and

n'm-iB: so

1.

12,

name

cf.

Ina-ekur-kallatu, cited

ApTaati/noc, Justi, p.

but the correct spelHng in

1.

35.

10; probably assimila-

Persian farruch.

For "glory" == "name," S6^ai,

the Babylonian

Prof. Clay.

Wisdom, 14:

24.

see on

8:8, and

n. b.

the equivalent naTip<M

UNIVERSITY MUSEUM.

192

9. 3'D: is

f.

pi.

BABYLONIAN SECTION.

impr. of 3D3; but irDET in

1.

6.

The following

tnn^B'

nsT

a perversion. 10.

11.

= 'S'SitiDB = lOlD, Ksb

cf.

pS,

1.

7, /i/mj

conjunction B; for another instance

see Glossary; probably a dialectic survival, s appears in the Senjirli inscriptions

and the Elephantine papyri. 12.

x'DK: the same

KmoB:

title in

34:

formation from Pael,

12.

=

Rabbinic niidb.

K3N: frequent Talmudic name, Seder ha-Doroth,

THTV probably error for IIT. see 7: 13.

rpl'S: Pael, ist pers. plural.

3.

ii,

3-18.

No. 18 (CBS 8695) tio'pnn rr^ n^xn

[tnna] pnn [Nti'^E'i

[K2nn

dib' (2) ^31 'n's

pna yr

i'3

nm

'j-in

sri'i']''^

msxi

iio'priM

Ki)!

'Jt'B't pn^Di'D

12

K3^o n:i33

-iid's ^n (4) r>^r]« ntrs

na sn'S"^

oni'na

nmn

...[Knpnn]i 'pin s^ski spjni nqioi s^noni .

.

PDT xn'jnioiT

.

KD'3 pdI) rrnns kh xn^i"!'

ptnnin D'KT .

.

imn

pn^'i'V

i'lpB'

['Ji

i'jn

pjni'i

tax rr'B'Knn

(8)

pyrn

ts^i

0^2 necn

ntj^tr

to

[fjn

|s

n-nx

n'!)]

nitj'n xoiij;

xm

kt naxa naipD'N

d'>!5'

!>»

nvo

ini. s[-i33]

p[2n3 N23 p3]n' nntasni impi p^noia

i"3pi ps'D'j

nTin'-K injEVKi) nb s^ niy n-^ (10)

k^ji

(12) a^^bv lov

;on"a

(7) n^ynE'K sn''V 'o'a

'in ^vi n'tf ^y

^i;i

k''OB'

rrysK'N sn'!"i'T

(5)

...K'3^5^1 (6) ^S'i'V

snE-a 10 ipnl'yi

palnp'n .

'3'5'j;

ko'j 'tb'

pn^'tj':!'

pm

jonno

pnlj

'o'

fn^^m

nons

iJi

mm

x^ (9)

[n^Js in k-isnt

Ki>i

'mn nn ranx'

.

Dsntia

<:2>2b'b

nnn^s 'njsv^s

\)n^)

(3)

xnipx

Kn''ni'[i sb'dj^]

nob'na

n!'i

{niE[D

(11) n'l^l'T nob'nn k^

ntr nby

fi^'^ji

p"^

tvt «nprv]3 niibbn

n^D

pK

Commentary This inscription

No.

II.

It

is

is

yet another duplicate to the three collated under

badly written and mutilated, and would be in large part

unintelligible without the other texts.

translation 1.

here,

it

The name of Ephrah's

looks like 2.

for

A

be 'H'X;

"'S,

name

.

is

i.

e.

cf.

Dl^na

:

father

'n'Ki3,

Aye? But

prayer for offspring

TomjBVK, 5

is

in

is

uncertain.

little

that

is

new and

i.

From what

Seder ha-Doroth

the strokes

may

here expressed.

.1

ii,

47.

appears

In

1.

9

it

be for abbreviation.

—

'nJsVK

:

hypocoristicon

see 26: 4.

again this

name

differs

;

accurate.

KT naso:

presents

not necessary.

is

may

It

e.

msKi.

6. n'3KT: ppl. of «21.

(193)

but the tradition of the granddam's

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

194

'pin history:

:

if

not an error, this

dakdak

=

xn^X 'D'D nV'D

is

a further development of a word with a

dardak =: darak. :

the probable reading.

sn'V

is biblical.

The

dirty habits

of these foul demons appear in the Babylonian magic; they are compared to pariah dogs series, B, 8.

46;

iioa,

cf. v. col. 5.

nntiBn: for

9. imp:

mon

and are exorcised by the

'3"mp

if

'a

mp

of foul streets, see Utukki

21.

sn.

we read

especially in

1.

spirit

we may compare the magic formula in Pesah. i: 6). The verb = P"iy, by transposition, com-

so,

(see to

Mandaic.

Lidzbarski in his parallel

reads xnp and translates "spring up"

;

but read there Kip

(see to No.

=

mp.

11)

No. 19 (CBS 16018) n'noip (3)

K^n

N3T

joJiD

Kno

K:n

Kno

i)n''N

^Jpp^c

Kno

Ki'''i'e

Non''ni

.

.

«m Kno

.r\'
.

K13KT

irj^E msj'm

^KntJR

iiD'!'yi

nan

.

t.

D'a-ias

natjibo (13) i'i3''«

niDN imN

n^n'^^'D

xno

«:pn?3i

IDK Nnsiino la n'tyitro

tnm

n''3

npT'y3

K3n

KD''!'B'3

tirs

.

n'B'Kii'a

nsiiB

.

xi)

Koiyi

n>K

n'b

bv

ijs

nniD^K po

tyj'KT

ktc

3in

n'S'i3''K3

i3

-i:r

cnni

(17)

pnK3

nspi3 iin'

n^'^'Kii

K3m npn'Di Kb'i

npn'oi

'K3ni o'tJ'ai

disi

ii3tk3 Kn.3

cnm

!'n''K3

t6

'omi

mc

i'xns^

wJi

po^nni naj

h'B'ib'o

nnn i^n^by

'd^p

iK3m npn'on

pcnm

pooni

KTtf niDN 3in

um

i3

nbK3 tdk n3-i

'<3-i

'X'^m

ion nonij no'K

Kim

Knaiino

npn^oi

3in kii:3

Ni"D03 I'O'nm

D^nm jun

moipi (18) du^'Pik oimcB

pini nnja po la

I'KntK ksp kdip kpjib'

di»'31

l3in'D

'3i>'^

po cnnn'j xna^no 13 'K3m npn'oi

n'tfitro

pim

i3''n3

n'^ri

MijK

ni'yi

(19) kj'^v

K3.n

(20) .I'tt'itfoi Kni3 pini'i pn'j k^ ks!? n'b'bs »b

tpjnjoi

nisnco pnni nnae po 13 «j'jn3

(16)

(10)

noo

ron

b'jt'Joi

nh^'k dw31

(15) t
npn'on

3in

13

ii"y

pD KDD'3

P'bj

ici

KJnam

::

oicai

'pt'Jxi

KD''i'B'!' i'lpB'

k,-i313

pD'-nm Kint? Kni'K3 pi'dk 3in Knvn

,

.

sid's 'b^s 'Jddi iin n'K'

(14)

nnaa ^y n'Ki Nisnai xmoini

KnEljno

n''n3iD

•wm

TDK tdk

DJ'B'3

.

(12)

K3T

pon

Qits'ai

.

x^noi

Knomx

snnD

^'vi'

'jnjaT

Ditrai

«jn no ^n'bid

Din K'scD pon'n3i nviK3 p-iD'K3 sncijno 13

I'TDK

Kjpi

xnai

'jij31 t«3n

b

01:^31

qib'31 ^^lD^p^

u.•w2^

pn[m] nnjB3 H'kt

inx

j.iai

pSim iin'DB'u TB' N^ nn'' ninn n^tntJ'Q

x^ns

7Dt5'3i

KotDiKi

dik'31

b'ib'p kb'ib'P

xtJ'nji

dts Diem

Djn na

Disrai

n^enm Kinty pin kd3i

K-1DX3

(8)

pmc

iiotuhd

seik

d'^^vi

pinr'D

n-jonai

nii'n'K

(6)

SM-isim (11) bain na Kjnaa

.

nitrai

pnK

13

nJT

n'!)

pnnn

(5)

lOB'^a

pirn n'JDB"Dn'ai

n^'.tyiB'D

Mi's pn''a' citj'm xtcni

ona Dn3 on

Dnn5>yT

DiB'31

niB'ni

ijn ma'ai nTiKUS po

Kri'i^'D

Ditrai

tib^i

no

k'dn NnsiDx

13 ^n^s DiK-ai (7)

jl^a

ne ompj

KriKsp'j xriKnnD'N 'Joni (9)

KvatJ'T

nprroT

(4)

nirai xriK-incxT Nnan sna!'^

3v:p

.

Km

'on-n (2)

pnarr'a

^ott'n

Ditrm dtijjk dicsi

mcni KHKi

.

ston

swss'D NnaS'ns nn 'snm

p-iD's

•nl'in

Nonnoi

N^i.3

n'ls

ptnn^j k^i

n-'b

ii3ip''j

did i^bi

\)bv^:

is.b

Nnc^no 13

n^yiii tJi

(195)

KDT

; :

babylonian section.

university museum.

196

Translation In thy name,

O

Charmed and

Lord of

salvations, the great Saviour (2) of love.

sealed and countersealed

is

the whole

(3)

person and

the bedchamber of this Mesarsia, surnamed (4) Goldsmith, bar Mahlaphta,

with the seven spells which

may

not be loosed, and with the eight seals (5)

which may not be broken. In thy name, lord Ibbol, the great king of the

name, our lady Ibboleth, demons?), and

the

in

the

(6)

name

Bagdani

;

and

thy

in

queen of the goddesses

great

(she-

of Talasbogi the great lord of the Bagdani;

name of Sahnudmuk; (7) and in the name of Ibbol son of Palag; and in the name of Angaros and in the name of the Lord, the Word and Leader and Armasa (Hermes) and in the name of Azpa and 'Alim; (8)

and

in the

;

;

and

name

in the

of Nakderos the lord of

.

.

.

;

and

in the

gods (9) and the 80 female goddesses; and

name

name

lord of judgment and of (divine) beck; and in the

name

in the

of Seraphiel,

of the 60 male

of Ardisaba (or

Ardi) the most ancient of his colleagues; and in the name of Anad the (10) cast above

great lord

him

to

(him)

iron

and bronze, and fastened

(?) of lead and the 70 exalted priests of Bagdana; and in

fetters

name of Bagdana son of Habal (destruction). (11) ...; and in the name of Palnini and Mandinsan and Menirnas and in the name of Iras son of Hanas and in the name of Abrakis (Abraxas) and in the name the

.

.

.

;

;

who

of Agzariel,

and

.

.

.

,

and the

(

?),

... to the great

name

... to Ariel

Ruler before him; and

name of Arzan

he sent a message

in the

name

of

.

.

.

in the

name

of lord Ibbol (13) the great angel of the Blast-demons,

in the

name

of the great

name

of Arion son of

Against is

without compassion; (12) and in the

ros herds deltcros; and in the

"Lift up"

and

is

;

sure and

all

God and

the great

Demons, Devils and

evil Satans, this

goes forth and from whose control none In the

name

the evil Lilith

Goldsmith,

b.

which are

in the

charm (14) and bowl

from whose charm none ever

sallies

forth.

of these charms are bound there

(15)

the Bagdani; in

:

seals established against them,

its

Lord of

Zand Ye are charmed and armed and equipped.

body of

Demon and Danhis and

this

Mesarsia, surnamed

M., by charms in earth and by seals in heaven.

—

A.

J.

MONTGOMERY

ARAMAIC INCANTATION TEXTS.

197

away

Again, (ye are) charmed with a charm and sealed a second time

from the body of

this Mesarsia, (i6) etc.,

Demon and

Again, charmed are the

and

Idol-spirit,

Amen.

Devil and Danhis and Amulet-spirit

which are upon the body of

this Mesarsia, etc.,

by

Ibbol,

(17) and sealed by Ibboleth.

Again, charmed by Sinas and Mana, and sealed by

fire.

Again, charmed by the great gods and sealed by Arion son of Zand. Again, charmed by the seal of the family of Haniin, and sealed by the great ... of Zeiiza (Zeus).

Again, charmed by the true God, and sealed by the great Ruler (i8)

who

is

before him, away from the body of this Mesarsia,

In the

name

Azaziel

of Patragenos, Okinos (Okeanos), Sunka, Kosa, Kapa, his constellation

(19)

be sealed from the top shall not be,

etc.

(

(?), that this Mesarsia,

etc.,

?) of his head to the toes of his feet

nor this house of Mesarsia, (20)

they

shall they enter

etc.,

nor

approach, nor appear therein, neither by night nor by day, from this day

and forever

Commentary

A

charm made out for a

spirits;

and

his

house.

because of deities.

certain

man whose body

is

infested with evil

with great elaboration of incantations they are exorcised from him

its

The

inscription

is

thoroughly pagan, and

invocation, for over half

Cf. a similar long

list

in

its

length, of

Wiinsch, Ant. Pluchtafeln, no.

tunately by reason of the coarseness of the script and

most of these names are obscure.

Some

interesting

is

an extensive

its

illegibility,

of them are definitely Greek,

Zeus, Protogonos, Okeanos, and perhaps the Aeons, male and female,

be made out; several others are of Greek formation.

forgotten cult

may have

Some

given certain of the names; notice the reference

Bagdana.

2.

SDD'n: error for KO^nn.

3.

n^nnip: the

by the phrase,

may

Others again are of

Persian origin, and some are purely charm-words, "mystical" names.

to the 70 priests of

of

Unfor-

4.

general

list

word

=

"stature," then, as here, "body," as

in a similar connection, in

is

shown

bowls published by Schwab (E)

UNIVERSITY MUSEUM.

198

and

Stiibe

64)

56,

(11.

demon

the

:

of such a one (the word

BABYLONIAN SECTION.

depart,

from the 248

etc.,

occurs in the interesting magical passage in Ese., 13

iTEHCD Doroth,

ii,

:

also in

p.

276).

'Kam:

4.

"Seven 5

:

4

;

see 5

Schwab, G; a frequent Talmudic name (see Sefer ha-

spells .... eight seals"

28:

cf.

:

h\y«: also below, ri'^U'S

appearing

Ubbulti

11.

"generation,"

in the

The list

am

I

e. g.

deities or (q. v.).

demons.

generically.

is

Iiaer.,

In

1.

13 N3nJ3

7UIN

=

Syriac ubbdld,

269

—

and

1.

The

ff.

51

cf.

;

192,

the

n'"7U''X

etc.,

21

1.

names

;

203,

in the latter case

he

is

is

charmed

appears

2)

§

For

DIIJJN: the

May

S. cf.

ending

this

would be a forma-

=

demon

the

of

class in 11

:

5

e. g.

«no

to

work

the

Hekate.

In

demon

good of the

W.

NPnoE', "Samhiza

T.

Ellis's

the lord

spelling gives the vocalization of the

the Enochian Samaeza.

D1-

word =;

«JsnJ3

The

Bagdana," or "the lord god"? penultimate vowel.

18.

in Origen's

a propitious or maleficent

Syriac

(see

1.

Indo-European element baga, "god."

decide whether Bagdana ;

deity,

Aeons appears

which can be used individually or

Greek incantations,

7.

Ubbulti-lisir.

word

a divine name,

is

It evidently contains the

No. 11)

formations.

name

Derivation from Apollo also suggests

Aeon.

sorcerer's client, as in the

text

his consort

not thereby explained.

then a word like Nn5N,

It is difficult to

(as in

Mica

a divine

Comparing what precedes, the word means some

:

It is

me

name

the

Dieterich, Abraxas, 140,

beginning of his work Adv.

'J1J3

.

For a discussion of Aeon as supreme

Aeons were male and female

but the feminine

6.

make

and

ibs 13,

is

in the

tablet,

inclined to

Aiuv.

tion to express the female itself,

7 he

1.

see Reitzenstein, Poimandres,

etc.,

syzygies of

Cassite

and so

etc.,

In

16.

7,

a

in

magical texts,

at the

for this cumulative expression, cf

Professor Clay has cited to

might also be read, and

god of time,

2a.

I.

"our lady."

is

:

Hagiga

in

2.

:

yovi

5.

18.

:

surname appears as a proper name

this

'Dnn

The same word

not recognized by either editor).

is

HTieip

in

this

ayye^^f?

and other names

recalls

Greek

MONTGOMERY

J. A.

ARAMAIC INCANTATION TEXTS.

Syriac, "logical,"

Nb''bn: in

etc.,

=

and used nominally

199

t^ UyiKdv.

It is

here associated with sddik, both being names of a potency; the passage is

parallel to 2: 2, q. v.

K73nO:

the reading

if

correct, the Rabbinic

is

—"leader," interpretation,

which would be a

Hermes, "the shepherd" par religion

of

a

be noticed that 'O

(Jastrow), 8.

i.

e.

used

is

=

why

in

the fem.

of

Armasa-

Talmud

Paganism,

of souls; see

r/f/^wv,

n.

63

of a "traditional

253.

p.

It

may

word or saying"

In his epithet, Kton appears to be used, as in

b^<'S^D: also 14: 8.

9. N3Dn-iK: or the

10.

in the

give the

logos?

nod or

the Syriac, of the divine

r'K'p;

Roman

in

may

epithet

fitting

Hermes, as a guide,

Cumont, The Oriental Religions

Afel,

,

Cf. the idea in the late Hellenistic

excellence.

especially

deity,

^3"i

name

is

intimation,

i.

mx,

to be read

"command."

e.

followed by KC'Cp xnao K3D

xn3D?

In this and the following line most of the words can be read, but

consequence of the failure of the context the text defies interpretation.

The

may

three metals

may

be referred to as having magical properties, and this

NianT

give the clue to

Comparing

Mandaic

the

tion suggests that our

Nn'S'D

text in 39:

NH'^'D

^

5,

written

(n''n"'VD

first

K-iWKT sriN^cnKa

"chains"; possibly

erroneously).

(ST'Dj?), the

equa-

"basket," and

xnb'D

here used of a metal cage.

=

bxan 13:

"Son of destruction"?;

these deities are given a parentage like

Nerab

the verb used in the 11.

Sk'-iTJK

cruel one," 12.

is

found

The accumulation

=

S3«^D

i:i

n3 p'lK

01

pns it

in

1.

and so

cf.

11,

Possibly

7.

^

1.

nit "13

DJn

13;

1.

is

DJn,

?S3n.

7: 9.

Schwab, Vocabulaire.

Is

bsntSK

"God's

meant?

13.

charm; its

i^KntJ

:

DJn la,

?13'N,

inscriptions,

'Apw?— D'313S:

DTK:="E/)uf, or

cf.

:

:

na^o,

1.

5.

found also

the plural

may have

present sense.

is

a charm formula; see

of words in ros

is

—

with Mandaic spelling.

in

'PVT: the

34

:

8,

'P'T

p. 61.

which determines the reading here.

problematic, as there

been used inadvertently.

is

'V^n

but one client to this is

not Aramaic in

UNIVERSITY MUSEUM.

200

obscure demon appears again in

tr'njT: this

14.

BABYLONIAN SECTION,

the K"3T listed with the planets in Libzbarski's

Vogiie Florilegium,

Ephemeris, Ktiyr 1.

JlJn

is

evidently in the de

angel,

Lidzbarski,

104, n. 2.

=

Zeus,

=

it

Mandaic amulet

Mandaic dN'ro, name of an

Syriac

Tit,

50), otherwise bvt and

KJD

b.

:

i,

16;

251.

DNytr: cf. the

17.

no,

1.

1.

the

in

Jacob of Sarug (Martin,

ZDMG,

xxix,

DIT-

Mandaic genius Mana ?

n'3: the family or school of

See Norberg, Onom. 96.

some magician

like that of

Joshua

Perahia, see p. 46. 18.

DirplN

=

in the Babylonian) recalls

Protogonos

'aKcavd^, ;

who

appears with

Aeon

as son of

Sanchuniathon's cosmic genealogy, Eusebius, Praep. 19. '3^^^: cf. II

n'pjn nsniD

word

...

:

7.

}'»:

Ea The preceding name Kolpia and Baau in

the parent deity in magical theosophy (cf.

see index of Dieterich, Abraxas.

n'E'Nlbo:

the

i,

10.

an astrological reference?

same phrase

Knc't, "hair," appears there.

ev.,

in

Pognon B, except

that

the

.

No. 20 (CBS 16023)

ciCk-d]

Kim

n:sddi

Kns'b^Ji KJxcbi

st'B' (S)

n3 niD nn^on

(5)

KKKKKK

'S3

nb»ti

n'bi'n

'o^nm n'ox snss-kx

mu

1

Nrnnon

'csi:': tn^i S'i'j'sa

"nDmn

(4)

(2)

[Knst5''']a

\c» i^K ids ics i's^'sm ^S'Si-: ^Kn3J

Translation Tardi bath Oni (2) Hormisdar Tardi. exorcised and sealed (3) are the

In the

Demon and

name

of

AAAAAA,

the Devil and the Satan and

the Curse-spirit and the evil Liliths (4) which appear by night and appear

by day, and appear (to) Tardi bath [Oni, Gabriel, Michael,

etc.].

In the

(5)

Amen, Amen, Amen, Amen,

and Rophiel.

name of

Hallelia, Selah.

AAAAAA.

According to

Commentary

A

charm against

On

The

ghosts.

decorating the center.

It

interest of this

represents a

either side of the figures

is

bowl

the figure

lies in

demon with arms and

legs manacled.

an enclosed space, that on the

figure's right

hand bearing the

inscription

and permission.

In the lower part of the body on the former side

scribed the

names of the

presents the idea that the

The

picture

The

spelling 1

The

is is

KllDN, that on

sorcerer's client.

The

Kitn,

e.

prohibition is

in-

the lady in question.

of better quality than the inscription, which

most

i.

pictures thus graphically

demon has no power over

is

very

illiterate.

careless.

connection of the proper names

is

uncertain, as also the char-

For niDOnn

I

might compare the Pahlavi

acter of the

names themselves.

Ormazdyar,

Justi, p.

2.

its left,

loa.

For the repeated

3. KJKtsb: probably

an

K, see p. 60. artificial

form; (201)

cf.

KiTC, Hlbc, NJDD.

UNIVERSITY MUSEUM.

202

has Mandaic fem.

4. Nrnrr'n

point over 5.

the

—to mark error?

it

^X'an

Hebrew

:

the

first

cf.

vowel as

pi.

BABYLONIAN SECTION. ending.

— In

in

Enoch and

ni^^n: for similar perversions see 24: 4, 31

191

1,

274.

1.

K has a

first

the Massoretic Nikkudim.

active ppl., parallel to the equivalent

Paris Magical Papyrus,

S'^^K3 the

3032, and

n'b

:

in

Mandaic, representing

Aramaic form 8,

32: 12;

i^bnin a Jewish

in

Raphael.

cf. aUriT-ov

charm,

in the

JAOS,

Nos. 21, 22, 23

No. 21 (CBS 16054) nn'3 n[n]nDi D'nn

nna

nn

No. 22 (CBS 16006)

nm nncipD^Ki

n3

PJ/J2

pnn

rm[-i b]^ ID iB'13 KnI'Dnc [i]ei pB"a (2) pptJ

!'3

nnn!'

iDi xn^i'i' ni>

nn

[pifn]

PPT3 i'321 «n'^'i' [21

nnnS"

nn

nij

Dnn]Di ppry nniriu

pDnn

ny3E'3

t2i sri''^'^

121

''•\\'\

iis

nnK

121 p{5"3

(2)

Kn'^'^ IDI

impn

»b-[

nn2ipD'«^i

(3)

^D-innn

nn« na

DnnDi ppfv nn^nu

pDnn nyaca pprj b^

^3 to

IDI

xni'332

PPTJDI (4)

PPTJ (4)

bs

12

pB"3

IDI

!53 IDI

nv3B'[3

p2

D»nn (1)

5'3

nrrni' n^

(3) nnsipD'si'i

I'pty nniri-'n

PW2 (4) pnn

KptOI SptJ

impn xh

(3)

iia

Kn^33D

16090)

nnEiPD'si

pyja

pnn

12 i'a"3

c^nnn nnx n3

ponn im pB"3 It3i

im

[nn2]iPD''Ni'i

onnoi

n-N

12

i'3 ijs

nn

na

Kni'33D IDI p.B'U (2)

impn sh

D'nnn nnx na

nnu D[K]nn2i

nn'3 Dnnoi DTin (l)

(1)

nnsipo'si

(CBS

No. 23

Knb332 nn''3i'

nb

[n]m

p3ipn

impn xh

nn'3i' nb

si)!

nn

nnsipD'Ki'i

nn2ipDisi'i

nn« n3

[nnx n3]

nov

pnn

pt^'^

[t2i]

i» (5)

pB"3 pptJ b3 a]by'?)

niJO

121

i'3

in n>D I2K IDK

nbo id[k ids

JDK IDK

Translation of No. 22 Sealed and countersealed are the house and

Ahath from

all

evil

Plagues,

Tormentors, and from the

f^om

Liliths,

all

evil

and from

all

threshold of

Spirits,

Dodi bath

(2) and from the

Injurers, that ye approach

not to her, to the house and threshold of (3) Dodi

b. A.,

which

is

sealed

with three signets and countersealed with seven seals from every kind of (203)

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

304

Lilith

and from

(4) Injurers, that ye approach not to her, to the house

all

and threshold of Dodi

from

Injurers, (5)

this

A.], and

[b.

from

day and forever.

all evil

Spirits

Amen, Amen,

and from

all evil

Selah.

Commentary Three

identical bowls, out of the

corners of the inscriptions; in

t,

\

transliterated pn, 22:

An

There are

slight variations in the

No. 22 the writer found more room and made a longer

are indistinguishable, and

I

four which were deposited at the

see § 8.

All three are most roughly and illegibly written

inscription. 1,

charmed house;

5,

is

S

;

the characters

The word

has a peculiar form.

written in a clumsy Syriac script.

interesting grammatical peculiarity

genitive with the personal suffix.

the omission of

is

T

after a

This appears at the beginning of

1.

might be taken for haplography before

nn

appears in the Mandaic bowls published below

For

the injunction in

a late Greek fi

vpoacyyiaac,

charm

k. t. ?..;

1.

but the same

;

;

4 not to approach,

a Syriac

charm of

phenomenon

see the Introduction, § 5 B. cf.

(Reitzenstein, Poimandres, 294)

cf. also

3 in

This

No. 22, and throughout, in the same combination, in the other two.

the like prohibition in :

roi p}

HiK^am

Gollancz's, p. 93.

ij

p'/A^ai

No. 24 (CBS 2926) NJT'B'K le S'SB* 'cn-13

'Dn'm

nn

i?:

nb •nn s^se'

•'pxpi'

!?;«

(2)

koids

KnEiino na njnij n? 'nn k'oc

hI'sd ir;s ion

laN 'B^a 'jnddi na-^a Nnni 'B'UK'

^om:

s'ob'

K'ajnri'

•'Drrrn na^nt:

na

n^nsN

K'n^it^

(5)

nbxDiDNioN tox

k'hj

.

.

.'.

Knns

(3) kjin j^

nyrs iiDann (4)

'sijn

nn

.

.

sniDN

[sn]iDx

;»

.

.

"ibbn

.

tci

snal^nt:

h^kd

px

^^ vaoa rna '.nxni

(6)

Translation Salvation from

Heaven be

for

Hindu bath Mahlaphta,

be saved by the love of Heaven from Fever (?)

Amen,

(3)

Salvation from

that she

and from Sweating, from

?)

Selah.

Heaven be

cease from her disturbing

Amen, Amen,

(

(2)

for

Kaki bath Mahlaphta (4) that there

Dreams and

the

evil

Spirit

and

evil

Satans.

Selah, Hallelui.

Salvation (5)

for Zarinkas bath Mahlaphta, that she be saved by the

love of Heaven, to wit Zarinkas, that she bring to the birth her child

Amen, Amen, Amen, Selah

Commentary

A

charm for three daughters of a

names

severally

3,

i.

2.

general

and

specific maladies.

nin: the same name appears

1.

38:

and for

e.

in

The

40: 14;

woman, made out

in

their

misspellings are numerous. it is

hypocoristic of sn'njn

"Indian woman."

Nn'CN

name

n. b.

certain

is

doubtless fever, in neo-Syriac ^= malarial fever, cf. the

for fever with the Jews, NntfN (Preuss, Bib.-talm. Med.,, 184),

the disease asu in Assyrian, Kiichler, Beitrage, 131, 197.

next word the root kind of fever.

NTS

suggests a sweating disease.

In general see above,

p.

(205)

93

f.

NJIN

For the

may be another

UNIVERSITY MUSEUM.

206

''pap:

3.

cited

by Budge

may

is

in a Syriac

biography of

in his edition of

occurs

as

Rabban Hormizd

The Book of Governors,

i,

that (c.

p. clxiv.

of

an

600),

Our

probably the Syriac kaka, "pelican," while the Egyptian name

represent

Smith,

The name

also in Hyvernat's bowl.

Egyptian sorceress

word

BABYLONIAN SECTION.

col.

kuk^

(for a similar adoption of this Greek word, see Payne

3709).

4.

For the "disturbing dreams,"

5.

Zarinkas: cited by Justi, p. 382.

see p. 82.

No. 25 (CBS 16009)

pnm]na I'ri'oi

nn

\)n'
(2)

p33

ti3-ip''i

D^p

ina^-iDi

nica

mca

niB'

n' pntJD'a

[!>35']

Di)!;

pnun nnan

pDoen

KmosS'

lOK loK

nns

nDD[is<]

[nj]3ni n'nn'Kii

.

pn'on p33

iin^

nno'j

dib'3

ijy

nin'

nnoe'

.

imnoo •'b^a namn^ Din^

nn« ina .

.

n'

.

tai

mni

pnm Kmosa

[r\]rf2

in Kcr

in 't3KD

'•\p

^'k^'j^db' ni)

Dsnts'

'sisn D't?

(6)

n^nua

ide'

i'N'n'

o^ab D^ano tin''

(7)

pnanc's

n^tf D'JsiKn ba by J?i i'Di

iip£ii

na 'nu pnn^

^['ni n'{?

cnip id

pi

tin

Kni[DN]

to

'cma

'o n^oK-n

^^ki

in

(3)

i?.

^dkd in Mnui' niot?

nnxi'i

n^sK^s lu^x n^^s oema'

r\:>yp'i

b'^bib^

rnn

pni' 5?

lonri Kn [pn]^3T I'R'Br (4)

htutk snn na

prtD

(5)

prs sb'^n 'n nnjmi

'B'J's Sidii

Translation Salvation from

Heaven

his wife, that there vanish

for Guroi bar Tati

from them

dead

them

— from

here,

and

contentions of

who

shall

them, Hadarbadii bar

them

all.

Behold,

names

and so

all

Yhwh

[Arjmasa Metatron Yah,

his sons

and daughters and

all

..

the

on account

in the

name

These are the angels who bring

They (6)

the children of men.

In the

call thee, Sasangiel,

come and go forth

will

with the salvation of this house and property and dwelling of

b.

become

(3)

Blessed art thou,

(4) Yophiel thy name, Yehiel they

of Tigin, Trigis, Balbis, Sabgas, Sadrapas. salvation to

dead,

approach (2) and are found to be (actually)

send (to)

name of

Yhwh,

Demons and

these you are kept and these are kept (from you).

name: Thouof the

shall

and for Ahath bath Doda dw[elling the

Whoever here has

Devjils by the mercy of Heaven. alive to

in their

the people in his house

T. from this day even for the sphere of eternity.

— (7)

his,

and of

of this Guroi

Amen, Amen,

Selah,

Halleluia.

Commentary The

inscription

is

tion of family ghosts.

of interest because In this respect

it is

Wohlstein's bowl, no. 2417; see above

(207)

it

is

to be

p. 82.

directed against the appari-

compared with No. 39 and

.

UNIVERSITY MUSEUM.

208

'1")13

1

jmi3

89)

(ii,

by

identified

:

The Seder ha-Doroth

lists

a new-Persian form of Waroe.

Justi, p. 356, as

a

number of Talmudic persons named

famous Syriac martyr Gurias

also a

;

BABYLONIAN SECTION.

Apart

recorded.

is

and

N'llJ

from the Persian hypocoristic ending, the word could be explained from the Semitic

^5n1J

(

Cf. also the Palmyrene

Syriac, "whelp").

,

Tata

'tSND:

name found

a feminine

is

in Syriac, in

theca Orientalis and Wright's Catalogue of the British

Smith,

Cf. snsn, 39:

1456.

col.

'Vx,

2.

'^S,

and n^'N

similar cases cited to 8: ''"inD''3,

Lidz-

,

imnD'3:

2,

1.

—

Hebrew

if

them

cause

to

to

Asseman's Biblio-

Museum;

see

Payne

8.

5: the

Aramaic pronoun with

loss of

t.

cf.

not a Hebraism.

Nifals with Aramaic inflection.

naiTn^ Oin^ n^C: the idea apparently dead

S113

Handbuch, 249.

barski,

cease

is

that a

their contentions

then one of these departed spirits

(}in'3n) with the living,

The name

named.

is

message be sent to the

is

not recognizable

as a proper name, and evidently, as in Wohlstein's bowl, referred to above, it is

a fancy name. (There 4. bx'BV

:

One

with Metatron, and,

Law.

of the

'Br

is

we have such names

of the

a

six

angels

in

Schwab, Vocab.,

in

as Yodid,

Muth, Dabti,

Targ. Jer. to Dt. 34:

145, a companion of

Talmudic surrogate for

nin'',

6,

M. and

Ith.)

along prince

see Blau, Zauberivesen,

131-

^X'm or ^Kinv

known.

cf.

Sxinv Schwab,

p.

141.

The

following

name

These angels are invoked as phases or names of Deity;

Hermes-Metatron

:

is

un-

cf. p. 58.

for the identification, see to 2: 2; here identified

with Yah. 5

They

.

These magical words are mystical names of the angels

;

see p. 97.

are dominated by sibilant terminations for which see p. 60.

n'sspo: Mandaic plural spelling. 6.

pn'

7.

d55J?

=

tins'.

^'bj

:

cf.

Syriac

NnJC,

SJ3t

br J also of a ;

cycle.

:

(CBS

No. 26

motyo

riKi

1VD' '"' 12

(2)

ur' '"'

'?y\

3997) '"' U'ni'N "'i iisiB"

nnx

's ^v

ya^

netr •"'^ nyr laon (3) "" nvr iddh bn '"' los'i nt^D la'"" '2 ~fl Rnc'ia xnn (4) tijs riT-nsi m^DN 3in b'ko ^vid iin nr »'?n D^I'tJ'Ti'a Tnun Kin..n na TsmJEXiK sini 'cno ^3 nun'sna!' tin!' irnrrn k> Kna^pn Kn'^ibi Kn'j? ba si'i nnvtri nnvB' ijsa xiJi, lavi tf'an 1533 v!?\ nb^b^ ab) aou kS) (5) '"'

'DH'

-[2

.

.

N'Ta

.

i'j;

K1 iDDITTI lEDI '3110121

ddo'x

'an

K:o''e'a

n^sn

imn

(7)

nim^K « sb

'.aia

»b

3ini

.

.

.

.

pn^'X

"Jft

p'c

po^j

iin^a'j"'!'

x'^va

a

N'Tj;

panan

nB"x NJfa.K

pa'o ithb-ski

ntr

(8)

'DDiJ "^IpCn IinifilP [D (6)

soa

''nB'''K

iT-nan m^.vn ova

k^

n,Trii

Translation "Hear, Israel:

mouth of

YYYY

they marched to the

YYYY

Y\'YY

The observance

Yhwh

"According to the

"And

YYYY

YYYY who

said

.dora, (5) neither

by day nor by

evil

Mame

Spirit,

and

night, nor at

and mighty

this

their presence

their wives

[I

Lilith,

Ispandarmed bath

any evening or morning,

nor at any time whatsoever, nor at any seasons whatsoever.

of dismissal.

Satan

to

chose Jerusalem.

brand plucked from the fire?"

that thou appear not to Berik-Yahbeh bar

from

YYYY

they observed according

rebuke thee,

Again, bound and held art thou, (4)

H.

YYYY."

YYYY

of

through Moses."

rebuke (3) thee, Satan,

Is not this a

one

is

they encamped, and according to the mouth of

(2).

word of

God

our

But

flee

(6)

and take thy divorce and thy separation and thy writ

have divorced]

and return not

thee, [even as

(to them).

(7,

demons write] divorces for

8)

Commentary This charm, against the

from the still

Scriptures.

The

evil Lihth, is

first is

introduced by three quotations

the opening sentence of the

Shemd, which

remains the contents of the Mezuzoth, or house phylacteries of the (209)

—

—

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

210

The

Jews.

other two have occurred in previous texts

two

ately the last

merely reproduced here the evident characters.

forms as

see 5

Unfortun-

5.

:

In

have

I

segments of the

the

bottom of the bowl appear words, some of which are forms

circle at the

of the divine I. "":

;

broken and obscure to be read.

lines are too

Names

for nirlv

W and

in% ns^S; also llS'S (?) and in^s^ (?)

n'',

Cf. the

common

scribal abbreviation, " or "'; also such

Schwab O.

l"i, in

ne'D 13: for T3, as in No. 5.

it is

3.

3in: cf. 2:

4.

n^airana: there

I.

no doubt as to the reading of

is

The second and

remarkable enough.

which was an ordinary

divine component of

[n']3n3, or

[n']3"i3,

this

name and the name

[n']3n3, has been expanded

so as to give the awful pronunciation of the Ineffable

We

Name.

cannot

suppose that the name was thus ordinarily spelt or pronounced, but the scribe has taken client's

tion ff.),

name.

it

upon himself

Here then

is

to give this interpretation

a clear survival of the ancient magical significa-

and use of the personal name

n>

—would

nunciation was xxiv, 152).

hardly be used to represent

Yahwe, not

The

"Im Namen Jesu," 159 name itself. It may be retorted

(cf. Heitmiiller,

as also of the pronunciation of the

that

e

and that the original pro-

e,

(see Arnold's valuable discussion,

latter thesis is right,

but

I

loi?

have not found a case of

would vocalize as Yose.

la^v.

Further, in the

Greek magical term

«j^v

be further proof for

v

ZATW,

we have

5,

:

'

and

^BV

(citing Paris Pap.

11.

I

which he

iv,

27,

but adduces

e,

identifies

with the

This would

1896, 2746).

As

in the current magical pronunciation.

for

IT-

not only the masc. pron. suffix for a parallel but also the

plural -e represented in the

25

various

Talmud (Sank. 56a) nov

Blau (Zauberzvesen, 131) objects to

from the Mishna, Sukk. 45a, the surrogate

-e,

among

occurs several times (Deissmann, Bibelstudien, 7),' although

appears as a surrogate for the Name, which Dietrich,

=

JBL,

think that the tradition repre-

sented here connects with the Hellenistic magic, in which,

forms,

cni'S') of his

(

also the proper

same way

in

some of our

texts,

e.

g.

9:

name rrmi 31:2.

Also on an Abraxas gem, see Diet, de I'archiclogie chretienne,

i,

141.

6,

12:

i,

J. A.

it

was published

which called

forth

but

assents),

16,

Museum

in the

some private

no better

possible explanation in the

my

INCANTATION TEXTS.

211

A

can find no other interpretation of this unique name-form.

I

upon

—ARAMAIC

MONTGOMERY

Journal of the University, 1910 no.

from scholars

criticisms

explanation rrarr'

has

been

noticed to 7: 8?).

paper "Some Early Amulets from Palestine,"

nun'

is

note

apparently to be read for the divine

offered.

In the

JAOS,

Name,

2,

(along with there

(Is first

a

amulet in

1911, 272, fine

a proof of western

connections for the present form.

TonnjsV'K: I,

where

it

was

cf.

Glossary

first

B

for other forms.

recognized by Levy,

The name

ZDMG,

interpretation (as Spenta-Armaita, a daughter of

ix,

occurs in Ellis

470, 486,

by G. Hoffmann, "Ausziige aus syrischen Aden," Abhandlungen d.

Morgenlandes, 1880, 128; see also

Prof.

Kent suggests

Personennamen, 8.

to

112.

KJtD'E'Si: cf.

2:

5.

me

Justi, p. 308.

comparison with

its

correct

Ahuramazda) being given f. d.

Kundc

For the mother's name

''EpudSupof,

see

Fick,

Griech.

Kim

iriirK

KvnKi

pri'Dn

iTia

'HDip

3in pab xjo'tj-B Kin'

nnJit^N

WJn nam

"13

iJT'T'^ ib'^S'i

RnK'I"5'3 .

.

.

113l5

'31

HD

Kja^tTK NJK3

nnu

s'dk

kui sDsnsi

IHTD

n

"i^

xit^'abi

(5)

smnj

'vt

B'33'o^n

iiia'D

la-i'V kjs ''hu (7)

m'D miD

DVTO

tin''Dn

(8)

kbb'^nsi

wrrno

xnaE' in'i'y

mioy

bv\

dhd

(10)

n^irs (11) pn3 ri'ws rr'^tN in:it's 13 intt' kjk

naiD naio

I'o'p no nnK3p'j nnNnnD'S3

rryja

(6)

pn'on crro 3in srjn in^v^T

(9)

sji'ns

'b'na

xt^n!'

KJK 3in nn'3 n'3

ti2Tn bv xjirnsT Knoinsi

«-iiD

ine^a

^kjd3 iinn

^a'^a

nnjnr's

ns 'B'sjt

nnsiox

(2)

Knx'va 'naip3

(4)

"aaib'ynai

«j3'8j xriB'p

.[p^

NnKB"3 'nm

'^3

k3-i

»b'?'2i

nnoK nna

]inb

1H1VV »:h iiyi

^omn

sisn tsnn w^ni

ny^a dnt

Kpn NSK"S3

»:'?•']»

16041)

K^nsT 'napip K^insi

n'?)'2

K^'OB'

(CBS

SJN

TinnT'K 13 (3) iKin' K^DT

No. 27

bjn

nnN'jTt

n3n n3na3 KnNE"3 pn'bv

Commentary After the introductory appeal, "In thy name, etc.,

the inscription for lines 2b-ii

is

13-24, are so mutilated or obscure, that I can

There are a few

I

in

1.

9,

6.

2.

This

The remaining

lines,

7.

laid the

ban upon Hermon

2.

In

1.

his wife

;

cf

.

is

my

Merduch

There they are the subjects of the charm,

here Yezidad operates magic in his of the charm in No.

one

texts, this

considerable variation in text

The same Yezidad bar Izdanduch and

bath Banai, appear in No.

No.

make out but few connected

between the parallel

The most

where the sorcerer says that he

note to 2:

salvations,"

do not present them.

slight differences

being probably more correct.

Lord of

practically identical with

portion does not need translation and commentary.

passages in them, and hence

O

own name.

8 the wife

also takes

(212)

Cf. the mutual character

up the exorcism.

.

No. 28 (CBS 2972)

.

.

wuan^K

bv k!"S

.

KB'oiB'

npn

'JJjr

KnK''3nnNi ^nn iudj (3)

«'n (4)

3 bv iiino-iBT

nn] nnK nna

.....['J

jinn-iD 'n^'x

nn

snom mi

»b

.

.

.

.

rT'n''^3

n^^s k"tiji }SbtoD

[.

.

.nijK]

pxnn ^y

n i>n2 xrinm

(5)

Kntny na^bnn

33nK"3i

(2)

nb'J'N 121 n'.^J???^

[i]inj'

in'nB"JT iv 'idis na

nariK'^ji

po ppDs

K-it3'pi n'n'is

"m

pox ^rsnj na nns inn

:b'T3

k^ »^'?v

iironBTi

mm

nxmB'

ni^nan

nsK^a i'S'an'n n^atrn

nctj-m

p»N

p-sK

'3i

pni>i3

Translation

O

In thy name, the account of

Anur

Lord of heaven and .

.

.

Appointed

earth.

bowl to

this

is

bar Parkoi, that he be inflamed and kindled and

Amen.

burn (2) after Ahath bath Nebazak.

Everlasting presses which have only been pressed upon (?)

man

(3) Take

in his heart.

hast sprinkled upon b. P. until that

and

in lust

and hot herbs

them and the

and peppers

(?), mtlln

hrk,

?)

them upon

he be inflamed and burn after Ahath

and

call

b.

the gods, the lords of

all

sunwort

charm

his

name of DHbat

Anur

this

.

.

N

in the mysteries of love, in order that

of the angel Rahmiel and in the

a

of love which thou (?)

rites

(4) She shall sprinkle

take pieces from his heart and the

name

(

which they

name

(5) (

?)

In the

.

the passionate,

Amen, Amen,

the mysteries.

Commentary

A

—such

love-charm

esting bowl.

It

is

the import of this sadly mutilated but inter-

belongs to the same class of magic as No. 13, but

we find a charm passionate woman to bring

is

more

romantic, for there

for a childless, neglected wife, here

one for a

her lover to her side.

of a bowl for such a defixio see above

p. 44.

(213)

The

first

copyist

For the use

was

able to

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

214

read more than

can now,

I

cracked and then repaired.

So far

as the text

is

was

as, since it

The lacunae

crum

to be scattered

is

in the text are tantalizing.

Some

evidently used, for "his heart

is

is

praxis

to be torn in pieces,"

name

is

n. b.

For

note as to magical manipulation.

knowledge of

classical

later

we have mere

Cant. 7: 14) without any

flf..

Jewish use, see the numerous

and Hellenistic

Of

field

1906-7.

we have most

that

course Theocritus's second Idyll comes

which the love-lorn maiden

with adjurations of Hecate.

fire

Zauber-

amatory magic, and the connections of the present text

this

are found in that direction. to mind, in

his

Thompson, "Folk Lore of Mossoul," PSBA,

from the

is

in

In the Old Testament

references to this aphrodisiac {Gen. 30: 14

it

this

the recitation of Bible verses over the love-

apple, p. 52, n. 2 (with literature).

But

and on

to be formally pronounced.

Blau has collected the Talmudic material on philtres

philtres prescribed in

parties

described, a simula-

is

some kind of salad of hot herbs expressive of

love's passion, while the beloved's

wesen, 24, 52, 158, 167;

bowl has been

charm which names the two

legible, the

adjures the passion of the beloved.

image

in his hands, the

For

casts the various philtres into the

may

this classical field I

refer to the

monograph of O. Hirschfeld, De incantamentis

et devinctionibus amatorii.%

apud Graecos Romanosque (Ratisbon, 1863)

see p. 42

;

for aphrodisiac

herbs; also see section 8 (p. 233) of Abt, Die Apologie des Apuleius. In the magical papyri numerous erotic incantations are preserved, in the Paris

xxxvi,

1.

Papyrus

2622

N. Africa,

xli, p.

flf.,

of these charms

in

is

—buried

Wessely, Vienna Denkschriften 52,

1.

976

in a

necropolis, just as our it

271 to

;

tabellae,

Blau, op.

no. cit.

271

;

bowl was buried

*

I

this

tabellas, p. xvii

96; Wiinsch, Ant. Fluchtafeln, no.

Hellenistic

may add now

Bleitafein,"

in

in

the

;

Audollent, Defix-

Deissmann, Bibelstudien, 21, and Bible Studies, 5.

have specially pointed out the Jewish connection of

between

Hadrumetum,

has been since frequently published:

Wiinsch, CIA, App. continens defixionum

ionum

e. g.

Class,

But the most graceful and famous

that inscribed on a lead plate found at

First edited by Maspero,

earth.

flf.'

hist.-phil.

charm and our bowl we

find

It is

Blau's merit

this text.

Now,

an almost

literal

Aegypten auf

zwei

Sitsungsberichle of the Heidelberg Academy, phil.-hist. Class,

1910,

F. Boll, "Griechischer

Liebeszauber

aus

—ARAMAIC

MONTGOMERY

J. A.

INCANTATION TEXTS.

216

correspondence in the trinity of terms for the passion adjured in the lover.

With our invocation after" the

ipuvra /iaiv6fuvov (laaavi^o/ievov ^ Or

paa. aypvTzvovvra

—

Scly

May X

:

K.

come

iv

do naught

(pMaKoi epurt

TTj

4 there

1.

is difficult

to determine.

of both these texts

For charm

Our

of

by

1908,

man

a

whom

with

praxis

the

Algiers,

text,

more simple

cited

is

of

253

should

:

The

the most notable western example.

it

is

its

solemn formulas

to be noticed,

is

eligible

not at

all

for the

Jewish

in

original type than the African charm.

our

text

Magie

Doutte,

p.

i,

Greek rather than Semitic; but the fame of

is

Jewish magic appears to have made

religion, is of

1.

Greek connections.

the eastern representative of the philtres

is

of which the North African text

desires of passion.

ayawijaa arcpyovaa

how much Grecian, the Hadrumetum tablet is, it Our text shows manifest ties with the love-magic

Jewish,

of the Hellenistic world and

spirit

probably

this

while the formula "to the name,"

2, indicate

1.

or

an echo of Domitiana's wish that he

is

Kal em-^vfiia,

,

above by Wes-

cited

Trp6q fie rbv Selva Tr'hjpoifiopovaa

until kX'Sovaa

and the use of "heart,"

How much

With

repetitions like those in our texts.

Also in our

1.

T.

epi>vTa /iaiv6/ievov PaaaviCi/ievov

compare the second of the charms

technical formula

cfie,

"be enflamed and kindled and burn

compare the longing of the Greek maiden Domitiana that

girl,

her lover come ip.

man

that the

may compare

I et

procure

the

love-

dans I'Afnque du Nord,

religion

"A woman who

Moorish

a

wishes

following

to

from

materials

she has never eaten: coriander, caraway,

gum

gain

the

love

neighbors

of terebinth, lime,

cummin, verdegris, myrrh, some blood of an animal whose throat has been cut, is

and a piece of a broom hailing from a cemetery.

one after another into the

bring him mad!

O

fire

speaking these words:

wakeful

in

kindle the

disquietude fire

I

O

of his heart!

I

and

.

!

O

coriander,

O

O

white lime, make his heart

cummin, bring him possessed

!

O

verdegris,

myrrh, make him spend a frightful night!

blood of the victim, lead him panting! side."

O

caraway, bring him wandering without success!

mastic, raise in his heart anguish and tears

O

a dark night she

go into the country with a lighted brazier and throw these different

to

articles

my

On

O

cemetery broom, bring him to

Etc,

n'OB"!)

=

«'r

I"*

bvona.

and see Heitmiiller, "Im Natnen Jesu," 95 flF., Zueignung an eine Person

his definition of the phrase as indicating "die

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

216

unter irgend welchem Gebrauch ihres

As he shows,

loo-iio).

Cf. also Bohmer,

Septuagintal.

2.

'Caa:

HKibv

noun

the

a moulded

(

caa,

Das

not

is

"Im Namen,"

biblische

at length, pp.

Semitic or even 4.

For

sense.

Kobv might be read, the reference could be to

If

i.

and

(p. 107,

words without any certain

translate the

I

see to 7:

'3

Namens"

usage before us

the

"press")

figure

representing

the lover.

Below

in

1.

4

name may have contained "image of," or the the line is most obscure. The "heart" (also 1. 5)

the space before the man's

The

like.

latter part of

This

appears as the seat of sexual affection.

is

a Greek usage, not Semitic

Hebrew phrase a? bj! tyi, used object). See Andry, Le coeur, 5, for

(with the possible exception of the

five

woman

the

times with a

as

Greek idea of the heart

the

amatory organ,

as the

P. 17 he quotes a Spanish Arabic poet

use.

wounded

to the heart, but the

translate the ppl.

I

3.

metaphor

is

15

p.

who

ff.,

for the late Semitic

speaks gallantly of being

that of a mortal wound.'

raoj, as also

1.

5,

as imperatives; cf.

clue

is

given by S'nu («'-

TpDB

Rabbinic and Syriac usage. 01 Tin:

=

this

list

of

aphrodisiacs

ending, as in Mandaic), which

pi.

col.

to

2303)

;

its

is

the

the piper candidus (Payne Smith,

pungency was evidently regarded as possessing

Then

and symbolism.

JMi, if the reading be correct,

erotic

power

and KH'^nnN are

to be

mn, "burn." SCO'C '33j; May ]b?QKi be mushrooms? doubtless hes in the same circle of ideas. Loew's Aramdische Pflanzennamen does not contain these words. The

way from

explained in the same

"rites of love" are the

4. nsn-'B':

I

5

n^yh fO rpDE

.

phrase

a' a

is

Ttfi,

magical practices.

compare Syriac

ness"; the ending

their roots,

KDiJn'E'

{sub

nitr).

"boldness, lascivious-

for ay a? :

'D

a noun, or

better

a

ppl.

like paDJ,

1.

3.

The

simplest interpreted as a reference to the lady's slowly tearing to

pieces the facsimile of her lover's heart, with the intent that he perish of

love

'

;

cf again Theocritus's second Idyll. .

Cf. the phrase quoted in Lane's Dictionary, 782: "she has overturned

and torn

my

midriflf."

my

heart

J. A.

MONTGOMERY

n'iian: the lover's

name

—ARAMAIC

is

INCANTATION TEXTS.

217

For the angel Rahmiel

to be pronounced.

see to No. 13.

riT^T

:

one of the Mandaic forms of Dilbat, a name of the Babylonian

see Brandt,

Mand.

Bahlul as na^n.'

Schr., 45, 85

For

;

Hesychius as

also in

this form, see Noldeke,,

Babylonian use see Jensen, Kosmologie,

ZA, The

Jastrow, priate.

1908, 155. epithet

As

Nnrty

For the Mandaic forms,

Venus.

Ishtar, especially in her stellar capacity as

^ele^ar,

Mand. Gram. and the

18,

and

recalls

38: 7)

is

raging

goddess, whether of war, in Assyria, or of love, in the Izdubhar epic.

same epithet became the old Arabian name of the morning-star, (Wellhausen Skizzen,

W.

iii, 41, Noldeke,

ZDMG,

R. Smith, Rel. Sent., 57).

;

and Tvmne'y (Lidzbarski, Handbuch, 347

f.).

'

So

also to be explained r\tht in

xli,

cf

.

the

Schwab, Vocab.,

403.

The

al-'uzza.

710, the identification

The Edessene

the morning-star, Lagrange, £tudes,' 135

by

appro-

the Babylonian ezzu, a

frequent epithet of gods, while Ishtar especially appears as the

denied by

Bar

latest discussion

the goddess of love her patronage (cf.

in

For the

§ 25.

nj?

was

originally

Aramaic names

NTVinC'v

No. 29 (CBS 16055) ppsi

n'''n

n3 trosrinb

jtrK-i

to

nn

itrs-i

[B'usna

(3)

D^nni

(5)

nn^a in n^a lo nj'c nnpjvi

nvTD

tru

p'^

(6)

(7)

Nn[B']u

VP-'^

woi;:

SJo^pDi NJn^Ji KjavDi KJWB'ei

Nn^N n^ns it's n^ns (11) n^D^'yi

o'lpHB-'i'

sm

sna^j

u

'pn»'

SHI'S

IV'^'J

IK'S (4)

!tVP

ri^'^

msnv mnn n'oca nycp

nmn

ki3t Kn:2i sn^anDi sns'p

nc

pb"b' na 'SE'i'm normal n'n'an 'i'''^

yja vjj'k didip xirp.

nji3[t (10)

iin'oti'

n^Dim smos

b:i

na

sin nnaiyi'i nTiun'ni'i n'nanni'i

io

n'ocj'n

SHI'S sin las'

ninu

.

(9)

.

n^-isit

k!)!! ii]n^D65'

m rpi

ra rp yp rn ra

n

tpna

nin' (2)

fi^Kn f»"D i^yac n^iD

'aiDi

'b^a 'J3 n'ts'i «3t3i ki.d

'?:>•[

'Wp

I'sj-u

lai

stc

as

B''':snai'

t^n^b-'b)

k^si'j

•'E'tti

.

na

V>^t<''

sjysB'a

[ii3'i'y]

Kmos^ nisov

irpi

KantsDKT 'sia

ppnm

pt!"3

r;T'E'3i

(8)

;3n

]

p^'^v

nsiva sai

(12)

b

ipno

Translation [This bowl

is

name

appointed in the

for Metanis b. R.,

house, from evil

—an

And bound

for Metanis b. R.

Lilith

Sebaoth for the

amulet

in the

and

(4)

name

Yhwh

of

Sebaoth

(6) from her, from her children, from her

her dwelling, are the

all

and the decent

Yhwh

(3) bath Resan

salvation [and sealing? of Metanis]

sealed (5)

of?] (2)

evil

Plagues and

evil

and the Necklace-spirits and

.

Demons and .

and Tormentors and the Hags of the wild and Impurities and Epilepsy

We

adjure you

whatsoever

(8)

dwelling of Haliphai bar Sissin

all

have mentioned and whose names

and adjure and make

name

of

MW,

the great God,

whose throne

.

.

evil

fast

of KS, SS,

Mesoah is

his

?).

thing lodges in the house and

.

.

.

Lili,

and the

Goblins and evil Injurers whose names

have not] (10) mentioned:

[I

and bind and make

fast (sic)

MS, BS, KS, KS, BS name.

(

and Darsi the foreigner and Astroba

Leprosy, Plague, Stroke, the kindly and

(9)

Demons, ghostly Shades, and I

.

the

Menstruation

.

He

is

(318)

exorcise in the

(11) I-am-that-I-am,

God, the Lord of

established between the ethers

I

upon you,

and

all

his eternity

Salvation,

(world?)

J. A.

MONTGOMERY

is

established for

in

him and

ARAMAIC INCANTATION TEXTS.

Yhwh

(12) in

He

his service.

and for

his praise

219

and the

faith

the great, the mighty God.

is

Commentary

A

charm made out

two

for

and her household, and (2) for several men and

These may be lodgers

The

"foreigner."

the

in

praises are dwelt I

is

upon

in

is in

name

the

woman

house and

One

Metanis quarters.

men

of the

is

a

superior to that of the

is

Yhwh

of

a

Sebaoth alone, whose

almost liturgical fashion.

The charm appears

.

their

woman's house.

tone of piety in the charm

other texts; the incantation

(i)

different parties,

to

Most of

have a double introduction.

11.

3,

4

unintelligible.

5.

One

B"JKno:?— tC'Si: possibly the

is

parallel

father's

name, Syriac SJE'sn, "prince."

tempted to compare the name of the famous Roxane; the masc.

=

Roxanes

Persian Rosan, Justi,

p.

But the

262.

should be

indicated. 6. m'B'31

'3

h: see above,

developed into a distinct species. 7.

SDS'a: Syriac kepsa.

n3

sIjs'J

Talmud see

D'^'SJ

Griinbaum

may

in

sn33:

cf.

17:

3.

—

1.

9.

'DID: Syriac kdixd.

the context, of abortion.

p is a demon of nervous ZDMG, xxxi, 332 for some

was a most common

be euphemistic and then have

Cf. the epithet S3St3 in

— Ki3T

one might think,

:

'3

p. 76.

But

in the

trouble or epilepsy, Bekor. 44b;

discussion of the word.

Epilepsy

disease in antiquity; n. b. the miracles in the

Testament, and for the Hellenic world

daemonismo, 57: often equivalent to

New

Tambornino, De antiquorum

cf.

insanity.

It

has been generally sup-

posed that the Jews were particularly subject to this disease; M. Fishberg in

The Jews, London and New York,

191

nervous pathology of the race (chap. xv).

1,

denies this, but admits the

Cf. 16: 8 for another disease

cited in Bekor. 44.

8.

rrrm: alongside of

'"I'l,

1.

6; the form appears in the Syriac and

Mandaic bowls.

=

'KD'^n

PB^C

:

cf.

Palmyrene 'Bvn the Persian

(

;

?)

for signification, cf.

names

Sisines,

xna^no.

Sisinnios, Sisoi, Justi, p.

303; on the etymology of Sisines see Noldeke, Pers. Studien, 404, no.

i.

names

Cf. the Jewish

Pognon B (where

rcjJB')

Also

N3i-it3DK is evidently

Zohar, Eisenmenger,

.

.

Of

name

"fin

ii,

we

Talmud,

f.

Also in

—mother or father?

of the parent

only that he

learn

of

Adam

is

a

Is

foreigner.

are called

ms

'33 'yJ3 in

the

422.

for this formation, see Levias,

in the Bab.

348

ii,

a Greek name.

demon offspring

9. VJ^N: the

:

the

it is

an additional name?

DiDin

and NJCB', Seder ha-Doroth,

NtT'E'

KTtJ'

.

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

220

975.

§

For

Grammar

similar

of the Aramaic Idiom

eruptive

diseases

named

in

these texts, see p. 93. N^'L3

Cf. the

•'J3:

'3^0,

epithet of the goblins;

Targ. Cant. 3

The lacuna 10.

At

at

:

Rabb.

vhwi

,

Syr.

tella,

"shadow."

8, etc.

end of the

line is supplied

For the dominance of

by help of 14

sibilants in these magical

:

6.

words

cf. p. 60.

the begining and end of the series are characters enclosed in square

lines.

11.

Hebrew

'3: for

—probably

D''i5ntJ'

12.

p3, as also in the

:

:

There follows a lapse

into

a citation.

one of the seven heavens of Kabbalism.

rT'n3cnn

nn3lj;

Talmud.

it

is

:

for iTnn3Enn?

strange to find this

true worship in a Jewish text

word of magical connotation used of

(CBS

No. 30 Tmnja''D'K

p

KJOKD

nn

wnnpjNi Kn3n sn'!"^

nnn

wb nu

«n

ikt

PB'u pnn

Kmx

(2) "i3 t3:B'nj'n:''i

JO (3) NTI31 KIK'

Ki[n]D sjmh

ID

10

B^astf lo

«Q^'^D^

sioin

sn^JTr

nm

fis

srscN Nn "m sn^n nnsnoi

la

Kin

iO

id

16096)

n[3]

'iat:''D

pB'u pnn

id

k"3

id «';d (5)

ii^n

-ini

.

.

sna^pj

id

sn'^''^

sian KJNry

Nrr'jnDxn KJ^y xnapj (4)

kj'-j;

cinni idk

xnut kid nih pB"3

id

ntrnKHN

ntj-a

b'n

nnu-sr kid xin

id

Translation

Bound and

and the

sealed are the house

of this Ispiza bar Arha,

life

and Yandundisnat bar (2) Ispandarmed, and

.

.

the Devil, the Satan, the male

Lilith,

the

evil

Spirits,

female; the Eye of

man

impious (or)

the

Demon

(3) the female

the lilith-Spirit male or

Amulet-spirit,

woman;

(4)

from the

bath Simkoi,

.

Sun and Heat, from

Eye of contumely;

which looks right into the heart; the mystery which belongs

the

Eye

to the evil

Potency, that impious lord; from the evil hateful Potency; from disturbing Vision; from evil Spirits; from that impious Lord, in the

name

of

Commentary

A

charm

and demons. difficult,

the

for

two men and a woman from

The writer

inscription

and

the

"1

,

the

word

ID,

I. -IDK:

for

WBC^K

cf.

i: 3.

:

(tJSDK

where a

finial is

n.

b.

the

D,

which often consists of but two

8<

upright strokes, and the use of one form for internal and in the

particularly

script

very individual chirography;

using a

the non-distinction of 1 and

illiterate

is

certain specified diseases

finial

3

except

used.

TDK. the Syriac

occurs in

tatJ'K

(Aspaz)

Myhrman,

1.

i,

(321)

to

for the

which

Hebrew I

cite

TJStJ'K

the

in

Dan.

Babylonian

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

222

The

Aspazanda.).

May

it

so the most likely reading of the name.

:

''13D'D

the

C"D^5t^':

which also

iirst

=

KtiV, see Noldeke,

xxxi, 251

is

Mand. Gram.,

§

Cf. the unabashed

rhymes.

Or

sense of

"name"?

NJsrv

:

—

nn:

p. 294.

demon

the

"'I'lD atop,

=

XD'a

evil genius.

Cf. Ps. 121: 6, 91:

42.

Sun,"

for "the

spelling

regarded as an

(cf.

1.

and see

6,

of the midday sun,

3), or intended for assonance with

the

e.

i.

N. T.

cf.

named

produce

Samaritan literature to

spellings in

there a play on the roots,

is

Nn''^''ij

Mandaic

Greek

in a

^eifteiKoc

f.

KTST: an error for sian Nna'p:.

the

is

religion

Grunbaum's discussion of the

ZDMG,

Cf.

Persian simikos, "silver"; Justi,

word

Mandaic

in the

uncertain.

are

characters

the

:

from the Don,

inscription NC'3i

the biblical Arah, a post-exilic name.

cf.

:

t23C"13ny

3.

and S'3rBE"N "steward."

"house,"

is

be an abbreviated form of the latter word?'

KmN 2.

XTSCN

Persian

and 3p3 being used

"i3T

in the

spirits.

Trveiiia Haifiovo^.

There follows a

the last two letters are dittography.

of

list

various kinds of "evil eye," for which see p. 86. 4.

xry: so the most

NrT'jnDNn

likely reading;

cf.

end, Ki'V

Lidz. 4,

NJsnDin (?).

"The eye

that

sees

(or

of

those

that

within the heart"

see)

is

a

reference to the uncanny effect of the evil eye.

In what follows some corrections are necessary. rtr'a is

read E"3

-n

as farther on,

and correct

The

evidently a repetition of phrases.

the Rabbinic nin3(Joel,

At

the

=

Der Aberglaube,

lEnJC
end of

isn

C"3

i)'n

= im with

(like the

? 1.

NC"3

;

for

1.

5

24:

i,

80), the

New

yn

There

5.

) is

I'J)

power operating these psychological wondprs.

personification of the

NTiiD NJitn

'

KniJT to KniJiNt

Testament

the Cf.

dwdufif.

4.

comes a long

series of characters

which do not

appear to form words.

' According to Karmsedin's Lexicon, quoted by Payne-Smith under the latter word; in lingua Nahathaea est oecononius et viatorum exceptor, etc. Observe the accompanying name «ms.

No. 31 (CBS 9008) rue

nfm

pi"ne

(3)

nanjcDS la n^^mi sjm nnui

imB'21

(5)

nanJcDK

-i3

in^DK

ptir-:

i<::"3

sjm nnui

^3^K^

+++++ ++

ipnainj (7)

sjm fim

njD nt'ni nanjaDS 12 nrnxT

pax

piDjm

\'br\

nitya

in''nN'

i^onnai pi3j;o

i<mnb

nH

p-tB"j

(8)

m»

nx nx ns nKinty^ Knia

KnnjKi

(9)

nn^n lajn^ji Qinnnij

poK pas kkkkkkk

n'iJ'i'n nisD

nn'3 pi

xnoii'i (4) snijana

xol^^'ni

sn^nn^ xdn3

(6)

nriDS nn^^B'tJ' niK lana oyna d

xc^a

xnanni' «dx3 kjh iotd

(2)

iterz (10) Nai"ni

snaih Knb^^c nnu

jai

Translation This bowl

is

designated for the

sealing

(2)

iDadbeh bar Asmandiicht, (3) that from him and the Tormentor (4) and the Curse and the very

and confirmed,

fortified

(5)

corroborated,

of his

evil

the house of this

house

A.,

that

they

may

not lodge

NHRBTMW,

Yahihu (7)

YSHN'H,

S,

Charmed;

Dreams.

strengthened and sealed and

guarded are these bowls for the sealing (6) of the house of b.

may remove

this

together (with them). In the

Dahbeh

name

MRMR, 'oth Sasbiboth, Astar, (8) AAAAAAA, Amen, Amen,

MR'S,

Ah, Ah, Ah, Ahah,

of

Miita.

Selah,

Hallulia.

Sealed and guarded shall be the house (9) and wife and sons of this

Dadbeh

b.

A., that there

may remove from him and

mentor and the Curse and

evil

Dreams.

his

house the Tor-

Amen.

Commentary For a general discussion of the epigraphy and language of the

following

crosses in

1.

Syriac

bowls

(Nos.

31-37), see Introduction, § 6.

'l^

and

The

8 are the same as those which occur in the center "seals" of

these Syriac bowls. I.

this

pm:

cf.

8:

i,

and see to 3:

i.

(223)

UNIVERSITY MUSEUM.

224

2.

Dadbeh son of Asmanducht appears

the latter 3.

BABYLONIAN SECTION.

name appears

nrn

=

also in Nos. 12

and

16.

Here

in full Persian form, -diicht.

nrn: see to 4:

6.

4. pnTO: see to 4: 6. 5.

j'^'riD:

6.

lS''n8<^:

vowels; is

also

cf.

for 'no.-KDt« p^n with reference to the four duplicate bowls.

the

a

play

on the Tetragrammaton, with the three primary

magical

use

found, Paris Pap.,

1.

of

the

3019

ff.

seven vowels

in

Greek; there

anu

a

No. 32 (CBS 16086)

n^m nmi

nr^m TBmj2D''{<

12

Kin 13 (4) Kinin

Tavi siny Krpcn sron

wt3Di

Km

(5)

oiiy^T

KTanoT

Nirij'j

u

NTC nn^^j;

KJvb'J

}D

«-iunm

by

pnija

nnnjsii

nin« ninx

Iia'ijy

nn^[3 10]

nnoi D'nn

to inj;

iinjnni

iir[p2si']

s.psi

Ktsi'V

(9)

D-nCm] tdxi KT-anoia

TDK

3in nn

D'n[nn'j (11)

pcK pcK]

i>

31

HiTji KHDibi KB"3

i<-iiDi

nyisi

n'idb' (7)

sn'^^i

n^rrxT ^3 (lo)

ini

k^lj^i

nonx

b^

ari-bb)

Ditj'a

[ktk-

(6)

KB'-in]

noiid!)

ei^xn^si

niB-njaD-'K nn

n'[i3 Kb

aTin

B"3Dn'N pnjnm

xim

NJtaoi

[xj^un Sb'p

i<5i':si

h'H'

kj;

D'nnri'm Knoii'i iica to^ni KniiDno

niraa jtkt ninxris

[ii]n'P'3{5'

loisn K'onp

k!)

nJiD

'um mnx

Kmi'nni'

iota

ke"3 iioSn, (3) xnljaao njo

id

saobi

(8)

xn^nn^ sdkd xjn

snai x'-ms 12 vib"' dt

iin^i'V

n u

iDDn'x pnjnni [KnlNoi non'K pninai p'i'Di

n-iis

an^ ain TomjED'K na

N!:"^

nnm

(2)

K''Dnp

'um

ktIbh p'k

n^n^n^n^n' nw2 KiunoT Kjn^ nnnoi TomjEo^K 12 mm nnu iDjrr'Ji

n'-ni

id

KD^jm

Mm

Knljanc fs (12)

[rim nnnjK]

^t33n''n1

PDK

n.bn

Translation This bowl

is

designated for the sealing of the house and the wife (2)

and the children of Dinoi bar Ispandarmed, that there remove from him the Tormentor (3) and evil Dreams.

The bowl like

work which has been made (4) Rab Jesus bar Perahia sat and wrote against them, all the Demons and Devils (5) and Satans and Liliths deposit and sink down, a

I

that which

ban-writ against

—

and Latbe which are

in the

them a ban-writ which Atot, within

T(

?),

is

house of Dinoi

for

all

time, (6)

b. I.

Again

:

he wrote against

by the virtue of

'TMDG,

Atatot

Atot Atot the name, a writing within a writing. Through

which (words) were subjected (7) heaven and earth and the mountains and through which the heights were commanded; and through which were ;

fettered Arts,

Demons and

Devils and Satans and Liliths and Latbe; (8)

and through which he passed over from (225)

this

world and climbed above you

UNIVERSITY MUSEUM.

226

to

(of

the height

destruction,

and from

and all

and learned

heaven)

... to bring

that

his

in

is

BABYLONIAN SECTION.

all

men who

(10) and (like) ancient

sealed and countersealed

YHYH, YHYH,

is

even as ancient runes

is it,

YHYHYHYHYH,

Selah.

(11) Sealed and protected are the house and dwelling of Dinoi

from the Tormentor and tected be [his wife

Curse and

evil

Dreams and

And

the Curse.

and son] (12) from the Tormentor and

Vows and

fail

Again: charmed and

are not ...

this ban-writ by the virtue of

Amen, Amen,

A'.

to

you forth (9) from the house of Dinoi b. I., house, I have dismissed you by the ban-writ.

And charmed and sealed and countersealed not,

a ruin

counter-charms,

b. I.

sealed and pro-

Dreams and

evil

Amen.

Hallela,

Commentary except that

Nos. 32 and 33 certain practically identical inscriptions, they are

made out

in the

name of

different

clients,

additional matter at the beginning and the end. for the interpretation of the

Also No. 35

the other.

wife of the client of the present charm. is

the same, being

The charms

Perahia,

who

appears

Joshua ben Perahia

down

the tradition of the

in the reign of

in is

made out

The chirography

Perahia,

of

the

evidently

same capacity

in

Nos.

8,

one of the several Zugoih or Pairs,

is

possess thyself of an

associate,

all

three

to a

Joshua ben

and

9,

17.

who handed

;

reference to

the following dictum

for the

from the Great Synagogue and he flourished

Alexander Jannaeus,

The Mishnaic

each one can be

in

is

and the following bowl are attributed

the

Law

fortunate

is

cursive than the script of No. 31.

effected in this

Now

B. C.

more

master magician, Jesus bar

certain

This identity

two bowls, for the lacunae

almost wholly supplied from

bowls

and that No. 32 has

in the early part of the first century

him

attributed to

found in Pirke Aboth

is

him "Make :

i

:

7,

where

unto thyself a master, and

and judge every man on the

scale of

merit"

Further, an interesting Talmudic tradition concerning the same Joshua

appears in uncensored editions, according to which he fled into Egypt to escape the cruel persecution instituted by Alexander against the Pharisees,

culminating in the crucifixion of eight hundred of that faction, circa 88

MONTGOMERY

J. A.

B.

C

The

tradition

whose

certain IK"

is

—ARAMAIC

INCANTATION T^XTS.

of added interest because

identity with Jesus of

connects Joshua with a

it

Nazareth

227

generally recognized."

is

The passage in Sank. 107b reads as follows: The rabbis taught: The left hand should always push away, and the right hand receive favorably. Not like Elisha, who drove away Gehazi with both hands, nor like Joshua b. P. who drove off Jesus How 'isun IB", i. e. Jesus the Nazarene) (in the Munich MS., and in Sota was that? When king Jannaeus killed the rabbis, R. Joshua b. P. and Jesus went When peace was established, Simeon b. Setah sent a to Alexandria of Egypt. message to him From Jerusalem the Holy City to thee Alexandria of Egypt, my :

—

He (Joshua) arose, and is lodged in thee, and I sit desolate. came, and lodged at a certain inn, where they paid him great respect. He said: How fair is this inn (aksania). He (Jesus) said to him. Rabbi, her eyes (as though sister:

My

husband

by aksania the landlady was meant!) are too bleary. He replied to him: Thou He brought forth four hundred horns knave, thou busiest thyself with such stuff and excommunicated him. He (Jesus) came in his presence many a time, and said. Receive me; he took no notice of him. One day he was reading the Shema, Jesus again presented himself, thinking he would receive him. He made a sign to him with his hand, he thought that he had utterly rejected him. He went off and erected !

tile and worshipped it. Joshua said to him. Repent. He replied, I have been taught by thee that every sinner and seducer of the people can find no opportunity for repentance. And so it was said Jesus bewitched and seduced and drove off

a

:

Israel.

It is

came the

of interest that the Jesus of our texts epithet of the

connected him: N'ON

jnK"'',

34:

2,

=z 'ivam

is

given a

whom

Nazarene Jesus with aur^p ,

Is

title

which be-

Talmudic

there

in

this

tradition

magical

reference to Jesus b. Perahia a confusion with Jesus Christ?

We

find

then in these magical bowls an independent tradition con-

cerning an early hero of the Law,

powers, and

who furthermore was

He was

heaven.

•

See Schurer,

'

The anecdote

who

appears as endowed with magic

able to

make

the ascent of the soul to

accordingly one of the earliest to attain that spiritual

GJV, is

i,

288.

=

found in Sanhedrin 107b Sota 47a; cf. Jerusalem Talmud Dalman, in Laible's Jesus Christus im Talmud', Appendix, 8.

Hagiga, ii, 2, Sank, vi, p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack, Jesus, die Hdretiker u. d. Christen, 1910, § 8, gives the texts from Hagiga, and the Bab. Sanhedrin. Through the kindness of Dr. Julius H. Greenstone, I have also had access to his rare copy of the Constantinople edition, 1585, of Sanhedrin. Dalman quotes the Venetian editions of the two Talmuds, and the Jewish Encyclopaedia, s. v. "Joshua b. P." cites the Amsterdam and Berlin edition of 1865 for the passage in Sota.

ad

loc.

On

the criticism of the legend concerning Jesus, see Laible,

The Jerusalem Talmud names Juda

b.

Tabai

in place of

40 ff., and Strack, Joshua (they were

p.

contemporaries) and omits mention of Jesus. Cf. Blau, p. 34, for some points of The introduction of Jesus is a sheer anachronism.

interpretation.

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

228

which was the claim of apocalyptists from the author of Enoch

privilege,

down.

Rel-ivissenschaft,

Akiba,

14b

who

iv

Kabbalists

136

(1901),

229

f.,

f.

Archiv

Seele," in

d.

Such a claim

is

made

for

The Talmudic

p.

flf.,

and

145),

Moses and

in Bousset, p. 151

cf.

for R. Ishmael

especially

was asserted by

mystical claim

this

;

see

full

tradition has unfortunately not preserved for us

his

Joshua was

mysticism.

and

35.

enough of alone

one of the good company of

may

preserve a true reminiscence of

claims.

with masc.

n33: plural

2.

ii,

possibly

apocalyptists and our magic tradition his personality

the

references

Graetz, Gesch. v, 231 and Joel, Aberglaube,

the mystical side of the early teachers; Akiba could not have been in

f.

for

alone of four friends succeeded in penetrating Paradise, Hagiga

Bousset,

(see

"Die Himmelreise

in general Bousset,

See

sing,

as in the texts above

suffix,

and

in

Mandaic.

'Un 3.

ware

Noldeke, Persische Studien, 403.

s.

:

NJ^Oi KiiB

'i\

:

see to 9

:

I

I.

may now add

figures" (of the gods), occurring

opera,

13,

1.

Compare

24.

Beitrdge, 147, note k, and

also the

KAT,

in

Assyrian

518: but

the Syriac Kinia, "earthen-

Overbeck, Bphraetni Syri ...

my

"bowl," see Zimmern,

piiru,

etymology contravenes that of

Zimmern. Niuy: so also Ninin

4.

yiE'" 'ii/ffoif,

:

No. 33; elsewhere

:

a preposition appearing in the Rabbinic dialect, not in Syriac.

the spelling represents the older pronunciation, the Biblical

the Jacobite Yesii, over against the Nestorian

NT2nm:

Prof. Roland G. Kent, to

published an elaborate study of conclusion that

it

6.

see the

it

in

whom

JAOS,

means "a handwritten

bhira (Sansk.), "terrifying." 5.

xnay, X131V, Niayo.

a duplicated form of the pronoun, found in the Syriac.

:

'a

in

The word

I

191

1,

yB",

Isii.

referred this word, 359.

deterrent,"

He

from

comes

dast,

to

has the

"hand"

-\-

occurs only here and in No. 33.

K3t3^: see to 9: 7.

The same magical more

perfect

form

reference appears in in

9

:

6.

No.

32.

For the

practice

J. A.

pnjn

with

—ARAMAIC

MONTGOMERY

INCANTATION TEXTS.

239

a unique spelling (occurring also in the parallel, No. 33, along

:

for the Syriac hennon.

Y^in),

It

is

an elder form and

is

to be com-

pared with the Rabbinic inrK, see Levias, Grammar, § 95. 7.

IDH'K: corresponding to both Syriac and Rabbinic forms.

iDDn'K: from a denominative verb, arising from the root Smith,

col.

2181, gives a citation for IDD,

may be compared snunoDD,

with which cf.

=

"iDN.

Payne-

vinxit catenis vel compedibus,

actus ligationis,

ib. col.

Also

324.

ISO, Glossary C. 8.

s^un

:

found

also

and

in 37: 11

in Lidzbarski,

Mand. Amulet,

1.

33

(de Vogiie volume).

papBN^

:

for the infinitive, cf. 9

:

8.

p'S := Syriac aikannd; the good Syriac 34: 4. What follows is not perfectly clear. By rare in Syriac), are meant charms b. P.

once used.

(i. e.

I'X appears in the parallel

the "ancient songs"

(ktc

carmina), such as the master Jesus

But the following clause remains obscure because of the

unintelligible "IDIVT.

10.

NCiS:

cf.

the Rabbinic 'tyrs

understands as enase, not sense of "men."

inse.

,

The

which Noldeke (Mand. Gram., 182) Syriac rarely uses the plural in the

No. 33 (CBS 16019)

K^ma

anai

in

nrraa n'KT

vw m a^nn

Katsbi

sn'^li'i

niDNnN JTons mtra

nnjnm kjv^u

tt-nan^N i
nanJoDN

NTCT

Nsnai' pa'^y

nnu

nn nrnxii

p3'« onnoi

D'nn[i

mn

Njn nnnoi n^nn n^Ds

nnu

jo

ij

Sim

icjcDi

wnuriDT

pn'i'y

Jctc pn^^

sjrljC'j] xae'

iDJD'ji

poK

D^nnno

[n]S'D

sntii^i «n!'33o id

This inscription

name

of the client,

Nos.

12,

is

i?'i'Di

jn

sol'V

jd

-12

«!'

idivt

pns poN

nrjpi Mnjai

(13) sy fi:3

is

the

same

(7)

(8)

Ntj-jxi

(230)

xacbi

n^'n'

nbn'»-i (12)

njLddi

nttIj^i

t<^3'p

b)^

una

.TiTH' dib's

121

32, with a

(lO)

(11)

n^ N'oip

xTanon

nnn^xi n3nJ3[D« in naixn

No.

(4)

s'']aK'

as the one in the

16.

im'I'j;

na nanxiT

icnioi s<[y-ixi

xmbanb x^'an

.T'n"'

practically contained in

who

Ki'nnDT

xma

njinx

iirr'p'DB'

x'tenp

wot

j;:

ii:n]3i

[y

tdki xTjanoia nn

!'V

mn (6) riDnjoDN mnx nins [n u

[s.dki]

p3i?CK^

(2) kj'pb'i

2n3

(9) Ktb* icB-nn -iDorT'X pjnai anikDi lon^N pjnai

fi]i'sn'Ni

[i'D

(5)

ni'yi'T

lujn xiny

(3) xin ^3 xinin

X3]m

change in the

Syriac No. 31

and

No. 34 (CBS 9012) K'DK viB""! i"n ^'R3 nt'onin -ir":t rinjai

'2«^ 12 ^t'o^lR in'CT nn'3 psinni' sdn3 Kjn

(2)

nnnjsi nnui (3)

rijai

xiiK' I'S 12P1 fiiDi sa'!'

1^:1

s'DC'

n^nm h^dk

133

t:nt I's

Ktnt:

Nnbx nascKT

Nj^'sbi nj;"iN^

snna

xnijo

nhsoii

(6)

r:n:iDij'2i

niDxa

NS'pn 'Jdn ^^na

-|idk

i^dn ^osa

(4) dtiri

D'nm I'dk

(5)

niid

mn

cnm

o^nni

fort:

i^dn

tdx

«npn'*3T

-i3

id'J jin^nn

pym

p^^"'»'<^

i^K'^a (7) Dirn p2'P KJ1P1231 t'TDX Nnboai N^roi N2313 NinDi Ncotr wvnxi

ntds 'Jhkt xnsy

n^Ki KmB'13 nbia ND'nni nj'jpi

nT3i

i
poTin n3T

pa'nm Kjn.

Tn

(9)

k3-i

.1j3i

xanm

Konm nsip

nnn:s nnus

13 k3^»3

la

mDK3 nonx Kin

K11J (11)

toiB*!

H'bd

iiip'jn

npan

5)31

xnu'SD'oi

xaini

xjioim

xj^n

xcnni xiTJi xnDibi xk"3 xabni xn^33a

3npn

n'?

ktc

xi'vai

»)>

x^atj-

xiB'ai'

x^i

r\bi^^\2^

hn^i

xni'D3ai

xn^33ai xe'ini ja

^5aD^1

nviki

Ijsi

snap xaiy

xni'33a n:a nr'ni ^axa 13 (12) it'amn nn^ai mjai nj^jpi

D-nnn'm

k^dx

mn

nnnn3

NanR3 KJa^nm

(10)

iii"j/j

nn'3 nnjn'31 C'nnrr'j nbo pax pax xvixi

XD^m

i'^-K^ani

'cso 13 it'oiin "iniai mja3 nisi

(8)

dd3'13ni iib'S^ki

i<3aS

n:a

X'i'no

nnpT'ysi ijt 13 iv-isn

tit3''i'B'T

xna

Ka'pn

i^xnsji

^331 NDE^'y

S'-dk'

P3

jn5;3x>

Sjvi

xn

i^b"B'3i

,l33i

nnnjxi

xitji xnci^i

xb'u

(13) xnno n3 n3 inn3 iDjnTn

xrinarm

KD^bb-,

xnS'33a

pax xino n3 n3 'nR3 xnn3

ris

non'm xn3PDi nnn'n

xi"!

(14)

Translation This bowl bar

Mami

my

of

is

designated for the sealing of the house of Mihr-hormizd

(2) by power of the virtue of Jesus the healer, by the virtue

mighty

relative.

Charmed

is

the dwelling, and the abode (3) and

the house and the wife and the sons and the daughters of Mihr-hormizd,

who

charmed and sealed (4) even as Moses commanded b. M. Red Sea and they (the waters) stood up like a wall on both sides. Charmed and sealed, charmed and sealed, (5) by this word which God is

surnamed

;

the

(231)

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

laid

upon the earth and the

trees

which

.

.

.

their tops

charmed and sealed

;

with the seal of the mountains and heights; (6) charmed and sealed (with the spell which is) in the heavens and the earth, the sun and the moon,

the stars and

(zodiacal)

remain in ward.

In the

Charmed and

M.

name

and by the word they are charmed and

of (7) Michael the healer and Rofiel the

and Gabriel the servant of the Lord.

reliever,

and

signs,

sealed

is all evil

that

in the

is

body of Mihr-hormizd

b.

(8) and in his house (and) his wife and his sons and his daughters

and

his cattle

his property

Arion son of Zand and by the

and

by the signet of

in all his dwelling,

King Solomon son of David, (9) by

seal of

And we

which were sealed the Oppressors and the Latbe.

have sealed

with the seal of El Saddai and Abraxas the mighty lord, and the great

which were sealed heaven and earth and

seal with

all

Knots and Latbe, which contend against him.

foul

against

every

Harm

and Constraint (?), that they

Damkar and

Salt

shall not

and Sard are charmed by the

Demons (10) and And a seal is this And at all enter in.

spell of

(11)

the enchainment of water until the dissolution of heaven and earth.

Amen,

and

fire

Amen,

Sealed and guarded be the house and wife and sons and

Selah.

property and body of Mihr-hormizd (12) Injurer and evil

Dreams and

the

b.

M., and depart from him the

Curse and the

Vow

and Arts and the

Tormentor and Damages and Losses and Failures and Poverty.

And

and

sealed

Tormentor and

evil

Dreams and

And charmed

Practices.

Bahroi

be

protected

the Curse

b.

and the

Vow

and Arts and

be the Tormentor and Lilith and Ban-spirit,

thwarts her in her hand and foot, and

Bahroi

bath Bath-Sahde from the

may

it

not approach nor

who

afflict this

B.

Commentary The

text

of the same order as those immediately preceding.

is

end the charm

is

operated for a

woman

At

the

(with a Christian name), presum-

ably the wife of the chief client of the text. I.

I'Oinn: the reading is certain,

and the word

in the previous inscriptions, but the formation

error; 'Dinn

A

would be a Pael

is

in

No.

parallel

unique,

inf.

Hormizd son of Mama(i) appears

is

15.

if it

to

Nnonn

be not an

;

MONTGOMERY

J. A.

IPDiin "im»

the

is

ARAMAIC INCANTATION TEXTS.

233

same as Mitr-oharmazde, or Mihrhormuz, the name

of the murderer of Chosroes II; see Justi,

p. 216.

X'DX: here applied to the sorcerer, but otherwise of God,

2.

or angels,

Michael,

g.

e.

1.

See introduction to notes on No.

7.

"my

'Jnx (evidently so written) I take to be for ':'ns,

down

magical tradition was handed

=

snuacn

i,

:

32.

The

cousin."

in the sorcerer's family, of. 8: 11.

SJ3B'D. but of peculiar formation.

a point over N, also in the same

strio:

4.

3

e. g.

name

—

35: 6

in

diacritical

for e?

The charm lOp

See

22.

14:

Moses

the effective one used by

p^'^

P'^'"i"'n

P

3

naacs: of laying a

Jacob, and

of the following verb. ancient "big" trees;

up," 2: 5

and especially

ff.,

following relative clause

is

,

v.

13.

=

only in Arabic, Biblical

TOK,

Is.

i.

9

:

7

:

in

the magical

e.

noun

is

his

14

woe upon is

Yahwe

"a word

word

obscure as

Isaia's denunciation of

v.

'Ji^K

found

is

'l"in

JD.

'nn

neo-Syriac,

same verb for laying a ghost, 16:

Is.

There may be a reference

cf.

Then

The

;

KJ^'S: the reference of the

'31

jcan

spell; the

has fallen in Israel"

it

£.i'.

153.

Compare

a hebraism.

is

Sea, cf.

But the plural

and indicates conflation of the two

16,

:

Palmyrene and Rabbinic, not Edessene, but

5.

Red

appears to be a confusion for pn'D^J

Noldeke, Mand. Gram., §

The Afel

at the

64 for the magical use of such episodes.

a reminiscence of ]osh.

is

narratives, is

is

p.

to

itself is potent.

also the

is

some myth concerning Lebanon and the

the cedars of

almost unintelligible.

"withhold, refuse."

The

The next word some

meaning

"everything high and lifted

parallel to the Knsoii xiiD of

17: 6 (possibly, with

11.

has sent in

root I

j?Ti

1.

5. is

The found

identify with the

critics, also in

Gen. 49: 21).

may have told how the trees flaunted their high tops The obscurity of the passage may be due to corruption of pnnos appears to be used as one of form of the legend. The

old tree-myth

against the gods.

of the the

'

Seydme 6.

points.

pTDK

KJipiB3

:

:

n. b. position

of the points.

a reference to the myth of the restraint of the celestial powers

see the discussion

on 4:

5,

and

cf. Is.

24: 21.

UNIVERSITY MUSEUM.

234

unique epithet for Raphael.

Pi'^no: a

7.

BABYLONIAN SECTION.

applied to Gabriel, the participle

Baba Bathra x6

Cf.

sick.

man

the sick

NOV '^TK; "when the day

sc.

the

high,

is

In the Syriac the Pael came to be used in the

relieved."

is

parallel to the epithet

used in the sense "to relieve,"

is

sn'Vp '^TS

b,

from

a pau'el formation

It is

Raphael and

N?l, and, agreeably to the etymology of

sense of "saving," see Payne-Smith, col. 903. 'XT mnj? ^'NnaJ I,

and Rev. 19:

8

mu

.

:

Gabriel

is

messenger of Deity

especially the

where the angel who

10,

may

apocalyptist

:

Mandaic form.

An

127.

125,

Several phylacteries for cattle are given in e.

18

g. p.

and references,

attack and devour the blood of the cattle,

According

in Gollancz's Syriac charms, p. 87.

Spirits "smite both

The mediaeval

with the

exorcism against the "seven accursed brothers" (the

who

Babylonian Seven)

Seven

owtSovAoc

Luke

cf.

be Gabriel.

Pradel's collection of Graeco-Italian charms; pp.

himself

calls

;

Babylonian magic the

oxen and sheep" (Thompson, Sem. Magic, the 'hexing' of

belief in

to the

cattle

flourishes

still

given

is

i,

33).

among

the

13, 17,

and

Pennsylvania Germans. "13

nJt

the

Jl'iN

:

name appears

this sorcerer's

two passages help mutually

also in

No. 19:

to identify the words.

KOCy: a new species of demons, "the oppressors,"

9.

ppl. of a

common

Syriac root. 10.

(or

Nlp^j?

'B

?)

:

"Knots,"

i.

e.

of magical power.

The word

cor-

responds to the Arabic 'ukdat. K'OD:

has usurped the radical

'

fryriD: Etpa. of

insjas

:

probably metaplastic for

the equivalence of

b.

word may mean

ugliness or

ON^and

some more

'p

parallel

with the Assyrian kamtu, "misery"

which

to

"compress" contortion.

,

Mand.

as in Mandaic).

malady.

The

Cf. the charms

looks.

xnop must also mean some kind of malady, and may be

identified is

b]l

specific

Greek magical papyri for obtaining good

The

ny.

for the prosthetic vowel see Noldeke, Syr. Gram., § 51,

Gram., § 24 (n.

in the

xrv,

«; cf. Noldeke, Syr. Gram., § 33 b.

be

(with

connected

with

dissimilation

the

(

Muss-Arnolt, Diet. 366),

Hebrew and Aramaic

of the dental)

;

root tiOp,

probably some form of

—

K^yn

]^b^')li

(=

plus a

the

:

Noldeke

NOp'D.

In the form ;

ipm

Kitn O'Cl

D'Cof the

the

Rabbinic

me' la,

pWj

(if

'

^31

all

:

ICre to Is. 28:

VTiV,

jnwx

(cf.

"eye-tumor"

three words are obscure. 15, = ;

(Payne-Smith,

from

or

col.

"ipDT

line,

249, ad infra.

The second may be third may be the Aramaic)

(also

But diseases are apparently

in-

identify tS'C with the Syriac Saitd,

and NIC with

4094),

"pierce," of taf'al form,

"ip3,

last

250,

ibid.,

Hebrew serah

the

snpjy.

may

The

"scourge."

t3iB',

we may

above), and

4316), "diarrhoea."

{ib.,

by Noldeke,

cited

p3'^'n,

"chain, necklace," cf. the magical

tended

Hand. Gram.,

instance,

hbv,

to be read) doubling of the second radical

is

demon"

"prince,

from

For this formation w^ith

noun ma'la).

the

cf.

235

evidently an absolute infinitive

is

Mandaic

offers a

Mandaic form

the

cf.

word

first

=

me"ela

final a,

appears

ARAMAIC INCANTATION TEXTS.

MONTGOMERY

J. A.

the

Syriac

N"'"iB'

then be understood aas a formation

tankar =ztamkar (cf. Delitzsch, Ass.

=

Gram., § 59), damkar. With the root meaning of perforation, cancer or the like may be referred to. The absolute forms are used, as proper

names. 11. is

a

K'n

form

Fluchtafeln, no. 'Ji

Kni3 iidn: fire

jbc^EJ'ni

collective

in

and water are potent over demons.

Cf.

-an.

the

catenis

to be

bound

igneis

J^tT'e'

Wiinsch, Ant.

in

7.

KiB'D? KDlj;: the

demons are

till

the end of the present

aeon; then will begin a new order, which will include the

final destruction

of their power;

also

srt

12.

:

cf.

Justi,

361

all

kinds of losses, see

hypocoristicon of

:

wfjohfievoi \v9iiaovTai;

Bahram?

Asseman,

For the

p. 94.

See Noldeke, Pers. Stud., 387

flf,,

if.

na: "Daughter-of-the-Martyrs," a Christian name,

icnno

Enoch.

"loss"; see Jastrow, p. 393, Payne-Smith, col. 11 18.

personification of 'lina

2 Pet. 3: 12: ovpami

Bibl. Or.,

ii,

403 (Payne-Smith,

col.

cf.

Bar-S., in

2536), a bishop of Nineve.

Cf. the proper names, "Son-of-Carpenters," "Son-of-Ironsmiths,"

ib.

591,

596. 13.

'Ji

^nnoCD:

epithets of the Lilith,

"bind" the limbs of her victim

;

see No. 42

who and

is

also the Witch,

p. 78.

who

can

Superior points for

the feminine suffix are used here as also in No. 35. 14.

"iDn'n

:

1:10; compare

switchings by demons are a

common theme

the Christian hagiological legends.

of magic, see

No. 35 (CBS 16097) na

nan^soT

(3)

kStj

b'tiyrs

siTJi xnDii"

iis

Si^mo

ini

.

.

njionnji

Nnni>

inan na nsn'NO NnnoB'Di

'triK

sni^^i

3

.

.

.

i

e

.

.

.

xt'c

Nj-ian xb'jk 'jaT

^uoia

is^snn S^xnon

n'pN.e-p noE^ai

xninxi Hax^o !^^n

own tck ton

(9)

p

Sa

B'''m

nb"2 Ho^ni

nddi^i

'i^on na

Nnj>33»:

ni^Jini

(11)

jo

riTxa Nn^tinoi

'um

TDmJSD'N la

Sr'n Nobni Nni'Dno ts

Nntaii'i

b''8<''t2^tyi

N-onsii Xtr^hi (8)

ic

nnn:Ni nrra najn^m 'inon nn (12) non'Ns^ n^ niipn xbi

poN Nmji

!"Nnt2Joi

na nsn'No tnnb

.

nitji

Nno^cKi xnnpi

(7)

i'S

o'Dnrrn idn obvLb] xobv^

NniiDao iDnTii

i>3tD

itijnTn '•nDia

is

ju'^i (6) !'''N'nnni

(10) runtDjj pjNT

iDjn'ni

^
dibo «k'Js ijan

(5)

nte^i x'jd i
p «'?f ]i^}y»^ N'DpjHsnn ns^D N3

.

IN IK.N'KJ

nsn'NQ

kjcdi t
(4)

mx mx

'"indi

kdk3 »:n

njaii nn^ai (2) smt3Ji sncnni'

xnunLJiob kk^d cv Tipsri'K

iijnDj: pjsi

DW2 ani

nrjpm

sd'didi

^<^la^«:^1

toi

^'Knui

rnjsii

nj'j'pi fijai

Translation Appointed the house

this

is

and sons

bowl

and

for

and

property

and

seaHng

the

body

guarding

Maidiicht

of

Kumboi, that she may be guarded from Demons, and

Satans

and

and

Invocations

and

ardi

and

Michael

(4)

mart;

Seducers

and

Nuriel

Hithmiel.

(6)

And

they

were

wardship,

and

they

will

guard

hostile Devils

mankind, of

Sariel

commanded (10)

and

Saltiel

commissioned Maidiicht

this

any

from

name of and

along b.

men

(8) and of

women, and of

of

(9) is it in

seal

this

the

And

with

(7)

Idol-spirits in the

Yah-Adon-ICamya

name

;

name

naya,

bath

Vows

(5)

arsi,

Mantariel and

K.

Moses

to

from

all

and affrighting Demons, and from every Curse and

and who are not (known) by name.

and

the

in

and

(3)

and Devils

Plagues

and

Diaboli,

mankind;

of

Rites

and

of

(2)

who

(are

Vow

of

known)

of ..., Hamariel

0,6!

Commanded,

of these angels and letters which will guard

Maiducht

b.

K. from everything (236)

evil,

for the ages

MONTGOMERY

J. A.

Amen.

forever,

the

and guarded

Sealed

Tormentor and

Dreams and

evil

Tormentor and

ARAMAIC INCANTATION TEXTS.

is

Maiducht

K. from (ii) the

b.

Vow; and charmed

the Curse and the

and Ban-spirit who thwarts her

Lilith

may it not approach Maidiicht (12) And guarded be the house and wife and

foot; and

b.

237

in her

hand and

K.

son and property of Dinoi

Dreams and

son of Ispandarmed from the Tormentor and evil

the Curse

Amen.

and the Vow.

Commentary Largely a replica of No. 34. of No. 33,

who

is

smt33(b)

1.

:

It is

himself given a

noun of

little

made out

for the wife of the client

space at the end.

intensive formation; cf. the

charm

elc

tj>povptioiv,

Reitzenstein, Point. 292.

nan'XD: for the the

2.

element

first

Mai

see Justi, p. 187.

The name

also appears in the unpublished No. 16093. 3.

'13013

:

cf. KuHJiaioc, Kd,3o(, Ko/i/3a0(c, Justi, p.

4. Nta'BiD: (a plural-point to be connected spirits,"

ff.j

the

not visible) a peculiar formation, evidently

is

theme

t3iD, Xt3D,

"go astray"

and the

Nbl3N'T:

Pi'lel

with rejection of prefix.

participle,

nveif^aaiv TT^.dvin^ Kai fhdafXKa?.iai^ f^ar/iiovtciv

some of the characters are

ficiently clear.

It

of

diabolic arts

For the assonance,

the same; see p. 99.

col.

Cf. 2 Ki, 22:

i%fH, 4*

!

word

is

suf-

868.

Of

see

Saltiel.

Notice the distinction

and human machinations.

p. 61.

Letters and angels are practically

these angels, Nuriel

is

one of the archangels (also

Uriel), Mantariel and Hithmiel are unique, Saltiel

form of

I

uncertain, but the

snnp: evidently the same as the common «nnp.

made here between

a

"seducing

appears in Syriac only (in the singular in -6s) in the

Arabic lexicons; see Payne-Smith,

5.

—hence

The form may be

corresponding to the words before and after.

explained as a

19

with

165.

is

listed

by Schwab as

These were Moses' guardian angels, and so can be

effective for the present client.

.

No. 36 (CBS 2933)

ma

Nni)it3p

'KJJ 'JIPE ^3

3nn

i'vi

kp'p-i

'JTIB'

[K3N*borbn]

inr

1

^inb^

-[bv

V'Q^ -'b

unpnoi jinnncsi KJnn Hj3

fvnii

'Knc'iK Knipj

fix

.

.

.

nn^ (4)

[xd]k3

.

K>1D

(3)

.

.

''OIP tO

.

nraa

;n'ji

pm

ssn

.

'On .

j'l^m

nm

'3pbn

i
niJD

pn'Oip nn^

'ij

sa^oj

to

.m

.

'5>

noK ^-tpi

'j"'n''n3N!)

Nonn Kjn

t'OK I'o[n] (8)

.

kji^ib

pis

KotyT

.

P12 PIS

Spo-n s^tspT xnipun n^

nds^d

(6)

iJiSKi

.

.

ri

(5)

xntm Knn

lonp ic piD

(7)

TianriK

.

.

n^s? ^'ist tth^n

i'V

i'lnnno'K!?

Kni?'!

(2) ni

K3['D]

snK"3 xnn «n'jn»;a

tin''n2Ki

im

Kn!>iDp

to 'jEn

n.anoi

Translation .

.

designated

.

is this

daughter of Murderess.

bowl

.

.

.

turned away ... (2) of that Murderess,

Go away, go away, and

depart from before

.

.

The lord (3) Sames (the Sun) has charged me against thee. Sin (the Moon) has sent me, Bel has commanded me, Nannai has said to me, and and Nirig (Nergal) (4) has given me power spirit,

against Dodib,

(5) in the

womb

whom

may come

Spirit.

Go from seal,

me

Strangler,

who

kills

the

young

the presence of these holy angels (6) that

the presence of (7)

from

and

name by which

a

and go to the

a libation and [depart

Amen, Amen,

Go from

to birth to their mothers

Because he has given

engraved

the

call

evil

of their mothers, and they are called "Slayer," and their

fathers "Destroyer."

sons

they

go against the

to

.

bridal .

.

little

children to their fathers.

I shall

[these angels]

chamber and

daughter of

.

.

.

drive thee forth. Evil

and depart from

eat.

.

.

;

this

moreover drink

]-izduch and her .... (8)

Selah.

Commentary This inscription has a twofold interest.

Its

magic purpose

is

the

insurance of a bride against the goblin which would destroy her powers of

motherhood

;

the evil spirit

is

invited to

(238)

go to the bridal chamber and there

—ARAMAIC

MONTGOMERY

J. A.

partake of a certain food and drink, which

some way

against the full

who

Maklu-series,

i

iii,

enamored man,

flF.

pagan

love."

feature of interest deities, the lord

who

of the seven planets

—

in the

the

love

he

is

his love

charm

that the

Mandaic

is

Mandaic amulet published by Lidzbarski, 247

It is

a

relic

"Samis, Bel, Nirig and

is

Onom., is

spirits s.

vv.),

also without

in the

Kewan have

in

de Vogiie volume,

strengthened him.")

given in the form of an oracle from these deities

according to ancient magical use

;

For these Syrian

see p. 100.

the hst given by Jacob of Sarug, edited by Martin,

and

—the

of the religion which survived to a comparatively late date in

The charm

Harran.

she looks

given as though from

religion (see Norberg,

where,

ff.,

her

Sames, Sin, Bel, Nannai, and Nirig, the an-

the early 1.

;

the

of

feels

(This more antique aspect of these deities appears

trace.

is

Cf. Nos. 13, 28.

but the present charm confesses their benevolent power and

any Mandaic

Magic

at her

robs

Looking

All these except Nannai survived as evil spirits,

cient Nergal.

in

charm Raphael performed

She looks on the man and takes away

on the maid and takes away her

the old

would

destroys love; for an early instance, cf. the

"The witch

:

to be presumed,

badly obscured, but enough

the

of the enamored maid.

...

lascivious charm.

The other

is

the chamber of Tobias's bride.

demon which haunted

of this liHth witch

is

it

incapacitate his powers; the text

survives to recall the book of Tobit and

339

INCANTATION TBXTS.

in general for the material

Chwolson,

d.

ZDMG,

Ssabier u.

d.

deities

see

xxix, 110-131,

Ssabismus (1856).

For the use made by the Harranian pagans of "magic, conjurations, knots, figures, amulets,"

21

;

see Chwolson's extract

from the

Fihrist, ibid.,

ii,

for their use of oracles, p. 19. 1.

Tannx: n

2.

For the demon's

2 T.,

etc.,

f.

p. 23,

tf-'DE' 1.

for n, see § 6.

K'-io: in

15, ed.

artificial

the

names, see

Mandaic '3ns

Peterman; for

tJ'-DtJ',

K3'D: 3 is more likely than 1, and we The Mandaic has both fD and NTD.

'3: a dialectic

names

('a,

no. 869;

'ya,

and

form of

b'3

the epithet of the Sun,

Mandaic

obtain, a

(Mandaic).

e. g.

Ginza

'^'DNB'.

form of Sin

For analogies

in the Syriac.

in

neo- Punic

Handbuch, 289; CIS, Inscr. phoen., Beducht (Bel's or Beltis's, daughter), see

V3), see Lidzbarski,

in Syriac the deity

is

cf.

p. 77.

UNIVERSITY MUSEUM.

240

discussion

Hoffmann,

G.

in

aus

Aiissiige

Martyrer (Leipzig, 1880), 151 'SJ3

BABYLONIAN SECTION.

Nanna

the ancient Babylonian goddess

:

Babyloniens

u.

Assyriens

i,

76

"Nana").

s. v.

See

at length

ff.,

151

ff.

She combined both

and thus appears on coins with a

characteristics,

crescent on her head (ibid., 152).

This lunar characteristic doubtless ex-

plains the gender of the deity in our text,

moon god

In his history the

(see Jastrow, Religion

Hoffmann, Ausziige, 130

(for later literature, Roscher's Lexicon,

masculine.

Akten persischer

252, 266), daughter of Sin.

ff.,

for the later character of this deity G.

Venus- and Diana-like

syrischen

ff.

where as the verb shows, he

is

has vacillated between the two

genders, and while in later religion the moon's character has generally been defined

as

female,

androgynous;

nevertheless

(Hence the Latin writers express

may

Harranian religion the moon was

the

in

Chwolson

excursus by

the

see

this

in

his

Mesopotamian

Ssabier,

deity

i,

399

ff.

by Lunus.)

It

be noticed that in the reference to Antiochos Epiphanes' raid upon the

temple of Noramc

2 Mac.

in

i

:

15, there is

13,

found

in the

Alexandrine

Codex the masculine variant Namfov. 4.

ami:

name

the

is

obscure,

probably equivalent to SJ'ano, 37:

10,

q. V.

Nn'i5iJn: the

same in

evil spirit,

normal feminine

The

formation, as against xn^lDp.

.of this

Nnpun XDN, "Strangling Mother" (of babes) appears twice

Gollancz's Syriac charms, pp. 81, 83

Orientalists, sect. 4).

And

nth Congr.

(in Actes of the

the like epithet

is

found

in

of

the Greek amulet

published by Reitzenstein, Poimandres, 298, for Baskania, the Lilith-witch,

who

is

2.vfiop(pe,

charged with the same murderous functions ij

cTrepxof^tv^ e:rl rd fitxpa naiiia, i/rt^

.Ainre/f avrd koX TtT^vruaiv.

angels," just ^Tpayya?.ia

a*

And there f oUow

these are referred to in

the

cf.

^xsi^

"^

demoniac maladies

X^'^P^

:

ApKiCu at,

'ZTpayyakia

no-

adjjpav Koi avpetg rd TratSia Koi

immediately "the names of the holy

1.

See notes on No. 42.

5.

nmyaMuv and

naiioizvUTpw.

With

cited

by

Roscher, Bphialtes, 55, 39.

NpDiT 'i^

=

KpTiT 37:

xnpnoi

:

{ip-i'\

18: 6, with assimilation of the dental to

Mandaic form of the

line is that the mischief

who

10,

wrought

fern. pi.

to the

The

best interpretation of the

embryo was charged

so gained the ill-fame of infanticides.

p.

Cf. Ginza

ii,

98

to the parents

(ed.

Norberg)

:

—ARAMAIC

MONTGOMERY

J. A.

"hence have arisen the abortive ones

The

foetus."

p^^:

i-

"come

ivn::

who make

341

abortions and destroy the

epithets are in the singular, being used distributively.

5. sasliD 6.

INCANTATION TEXTS.

e.

the deities mentioned above; see above pp. 97, 99. Cf. Rabbinic sn"ri, "midwife," and the

to the birth."

Syriac Afel used of the function of midwives, an' Nocn: the antecedent

is

uncertain

e. g.

Peshitto to Br.

i

:

16.

probably the charm has been ab-

;

breviated. 7.

XS'DJ: for

ii^i^n

n'3^ ^vx

s<S'!?J?

:

the -n

chamber, or the nuptials

Cf. 11: '3 is

the

8.

common

in general.

preceding imperative to the

like the

Syriac term for the marriage

The imperative is apparently addressed demon who is bidden to go, if she dare,

and there partake of the magic foods prepared against

to the wedding,

her.

xnipj: the Syriac n'kdyd, "libation."

'KnB"N: the spelling represents the Syriac fem. impr. 'i^

name ical

inr

.

.

.

.

:

probably a Persian feminine

to be filled out here.

may

be

b.

The

following

word

name is

in

-duch,

the bride's

obscure, the missing rad-

.

No. 37 (CBS 2943) nn33[i nj3] nnnsK nnsiPD'Ki nnC'ai] (2)

NjD-n[^i

...

pimi

nn^3 D[']n[n]

(4)

K3N \nn sn'3i Kts Kijj

iJia

.

.

'vk-i

KVDB' NDJn'ST ni^y api-iih N.a.

Kin .

.

B'an iiauK

.

Kityai

.

.

.a

.

^

[i]n ^nxt^

.

(6)

KeKJn'D Kns'pn nn^bb

rnK NT:n Kaxijo

.

(5) Nj;[iN ni]

.

snnansT

I'Vi

.

.

^yi

i'la

...

si'

s'nx k (10)

.

.

.

.

.

.

.

.

.

.

.

Nn^3]3o

Di

.

.

xmnD^K

Kat kd^'B' kib'di Knap'j

KnSriD'K

bjn

.

[n]-i'3

.

nnb
nan^Ki

isy

.

^apon K:Mno

by no^K

'?)^

^m Nnoin pa!'

.

.

n'n

.

fiib'y

^'ax Nrraa a'H'

i"a»:i

xnt;'

bv\

KT'a^. KniaK Nnprco KJ'anoi

Kin

k.ji

(3)

ic[ro]

pb'p fiioip xanni ke'dii

i^ijopi

Kin Kpns'Di

Kipn^o

xobtr

nnx

did

(9) n^

.

bn

iJisi]

n kh^kt

xtjnn

i'yi

[k]TB'

(7)

...

(8)

niriE'XT

pap nC'Io ni n'oc

[^vi

.

.

hIj

Nmolxb ndn3 kjh

joi

Knan xn^K

jo ko^'J'

.

.

.

(11)

Kiua Ki"3n

Translation Designated

this

is

bowl for the [salvation and] healing (2) of the house

and threshold, the wife, [the sons and] daughters, the that]

is his,

and whatsoever

shall

cattle,

belong to Zaroi son of

.

.

[and

(3) (4)

.

.

.

.

all

con-

firmed by the virtue of the word of God, the Mystery of heaven and the

Mystery of the assembled waters and the Mystery of house

I will

enjoin

all

that

is in it,

—Arts and the Tormentor

[and the Image-spirits] of idolatry, and spirits

A

and the Ishtars and

word

Angels

...

in

sits in

Peace

.

from the female is

Demons

.

.

.

(6)

?)

.

.

the Legions and the Amulet-

(7)

.

.

kill

him.

(9)

... against

the house, eating and devouring, drinking

[a slayer of ?] children

named.

the

(

... of this

.

and .

.

all

mighty

Liliths.

the mysteries of

.

wrath coming against him and with sabres and sword standing

before him and ready to

He

all

all

declare unto you, which receiving

I

earth, (5)

.

.

is

he,

Ishtars.

And

and quaffing,

and Master named;

your father

... (11)

...

(242)

is

he,

.

.

.

and Jinn

(?).

(10) ( ?)

Peace from the male Gods and

victorious peace

set in the fire ...

word heard

the

is set in

.

.

.,

and destruction

montgomery

j. a.

A

badly

pagan origin it

;

—aramaic

incantation texts.

Commentary mutilated bowl with much of the inscription illegible. It is of in the name of God the Mystery of heaven, water and earth,

concludes with a pax vobiscum from the gods.

peace,"

ii, recalls the

1.

may

demon

masculine and

is

The

of his victims.

is in

and neo-Syriac; 'nr

3.

also in

part parallel to No. 36;

—apparently n\

Pognon

name

Zaroes,

cf.

:

Syriac lexicographers,

See Noldeke, Syr. Gram., 127.

B.

of a Magian, and Zaroi, in Firdausi;the

present spelling substantiates Zar- against other readings Knt)N:

4.

name

of the Light-King in the later

Brandt, Mand. Rel., 47.

and

For

who

Ginza

hell,

For the r^P K'O

cf.

7.

01 Nosari'B:

8.

SON^O

p. 86,

or

i

:

10.

the helper of Hibil-Ziwa in his

Petermann see Brandt, Mand. Schr., ;

:

143.

resumes "ics,

1.

5.

appositional sense, KtK"i used like KiD'N, see

who

p.

are called

evil spirit.

Rabbinic-Mandaic preposition of plur. form, 'elawe, but

the

9. syOE'

see

religion;

Mystery of heaven

Other "gods" are named below.

with suffix attached as to a singular form;

cf.

n:3, "his sons."

for xyDtr: the incantation heard?

sent the carousing of the

These

see Justi, p. 383.

refers to the magical rites conjuring the angels

'1

•

p. 140, ed.

'TKi: either in

upon against the Mlb'V

r.,

Gen.

is

;

Mandaic

his following epithet as the

earth, cf. "the Great Mystery,"

descent to

and

The

represented as carousing upon the blood

is

NJOIT: a Persian word noted by the native

I.

victorious,"

quarterings of the circle or seal in the center contain

Tetragrammaton

letters of the

is

"victorious

be from the same source.

against a murderous house spirit and

is

here the

The expression

standing Mandaic doxology, "Life

the threefold division of the universe

charm

243

realistic

demon over

descriptions

were

in

b'SD appears to be denominative verb

The

following ppls. repre-

the flesh and blood of

his

victims.

themselves regarded as prophylactic.

from a noun

in 'D,

formed

to

rhyme

with ^'3K. 10.

KJ'ano

=

the actual Syriac KJ.J: ti3i3K

probably :

ywi, a

perversion, in 36: 4.

KJano tabescere N3'3,

faciens, Payne-Smith, col. 831.

jinn, see p. 80.

Mandaic "your

father."

The word corresponds

to

.

No. 38 (CBS 2941)

insijvm

nns:ni

(3)

nwK nn'oy

nnsjai

n:3i r;:2",

nnS'J'DD KriKDiiB' (6)

N"n

N'niiNT

c":j;

ban

trsTK-ia

ndkI^d

'snivan

(8)

Nnainsi

nrra

(i/c)

K23KDai srnDi nSp''a6j'T

KHKaiiB'

KTDV

loi

nn«''jvn

iijt'B'i

tVKiKti'i

mrb

Ii'«i3si'

[b]v pPEs:^i

ni"inn

pi^xi'i

'sjn'

(5)

nrnpai

'Njnsn

sn'Dj? n^xi'o

i'V

ikinJ'

xaisoT ivxija

K'n^n

;»

nnKjajoi p'Nntoi iT[sist] (10) iDino-is pi .

.

.

irsnt

.

-int

KTim

.

.

tjn'nrnn

n:2

x^wNpni

xmoji Nnsanni Kntnsn smox

irxriNa

siri"!'

NinDj;

sb'm

s^nin sjnsoi xs'di nb»231 sb'Jii ntdj/ (12)

.-nri?

N'mriKi (13)

sri''!"^)

nni>i3

n:3 s'tj'.sni

Ka[n^ni] (11)

N'mnsi KDMirn 12 s3tnot ns Kn''n:''m

i':i

tdj?

sncpni Nntny xnin^xT x^nT Koicn

smajn H'-bs

srrnrn

tnt

TNnrni

Kirnrnn nn'an snsjxi

(4)

(erasure

Kssl'!:

x^nnai

s';[nE^]

sn^iiTn

riE

nnu

(2)

Konlrn TnnsniB' pn^i3i nxjx

iti'K'I

iinpKEi

(9)

|[oi]

nisn xikici 'sin

(7)

NnsinDvi

mn

nb^m

hjk'jui

n''*j'xj[x5'i

(14)

nn]K''jrn5'i

x-rxt

xmsn

niyh

s"m

\snn

i[inKJ]ni'i

p'SJ^i'',

nnx:3^i ivxDy 'xnn [ns xnl^nj'-S'i xn^nj-'n nj3 x'UisnTi x^nxt-ti xdx-.xs

Exterior

n"

B-np (15)

Translation Charmed, armed and equipped are the house, (2) the dwelHng and mansion and barn, and the sons and daughters, (3) and the cattle and household vessels of Hinduitha (4) bath Dodai and (of) Marada, even her husband and her sons and daughters.

Charmed

art thou, (5) Lilith Yannai,

and

all

thy Broods, even the three

hundred and sixty (6) Broods, by the word and command of the angel Negoznai, by the mysteries and ordinance (7) of the living God, in the name (244)

MONTGOMERY

J. A.

—AR.\MAIC

INCANTATION

245

TfiXTS.

of the virtue of strong and mighty Deity, and by the seal (8) of the angel

whose word none

Be'odai,

Charmed

are

Idol-spirits (9)

transgresses.

Gods and Temple-spirits and

the

all

Shrine-spirits

and

and Ishtars from the body of Marabba and Zadoye and

Dazaunoye sons of Hinduitha, and from Hinduitha and from her house and her bed and from (10) their [wives] and their sons and their daughters

and

their cattle.

Charmed and

confined and restrained and hobbled

is

(11) and the three hundred and sixty Broods, which

from her one

the mighty Istar I

have dismissed

after the other.

Charmed

are

the Amulet-spirits that dwell in the houses of

all

men and

waste them; (12) charmed and hobbled and suppressed and covered and squeezed under the foot of Marabba bar Hinduitha and under the foot of

Zadoye and Dazaunoye sons of Hinduitha, Hinduitha

D.

b.

And

life,

(13) and under the foot of

abundance, health and arming and sealing and

protection be to their body, and their wives and their sons and their daughters

and their

cattle

(14) and the people of their houses, both those entering

and departing with Marabba and Zadoye and Dazaunoye sons of Hinduitha, and with Hinduitha

b.

D. their mother, and her daughters. Exterior

(i5)Holy(?)

Commentary For the language and

script of this

and the following Mandaic bowls,

see § 7.

A

charm executed

in behalf of a certain

addressed against a specified

named I

The is

woman and

with their families are included by name.

sons

.

later,

may

(which

with

whom

is

The

particularly

"the mighty Istar"

who

is

be identical.

"House, dwelling,"

b^'n

lilith,

her husband.

The charm

is

found

etc.

these four terms occur in Lidzb.

:

in the

Mandaic

literature in the original

4 and 5. meaning)

here reduced from the sense of "temple, palace," as in Babylonian, to that

of a private mansion.

KJX'ra

is

The word

the cattle-barn

;

also appears in Hyvernat,

in general

perhaps "outbuilding."

1.

15.

In 40:

4,

246

UNIVERSITY MUSEUM.

mz

2.

for the plur. w. suffix, see Noldeke,

NriN'Jvn

3.

BABYLONIAN SECTION.

"cattle";

:

it

Hand. Gram.,

§ 144.

occurs in the sense of "wild beast," in 39: 6;

singular NDvn.

NHNiN: the singular would be the equivalent of the Assyrian anu,

=

"vessel,"

Heb.

'JX

The word

and Arabic ma"".

otherwise

is

Aramaic, having been replaced by the derivative man.

One

are favorite abodes of the demons.

is

unknown

Talmud

In the

in

vessels

tempted to regard the word as

a plural of KJy, "sheep," but for the following "of the house."

Nrcnrn:

or the

;

(as

that the

name

njn, ni'n, 24: i; 40:

of.

16.

— xnNiD= mar, "lord" + Adda; a

may be

the

Mar,

deity

Bir, etc.

equivalent to the ancient

is

(

form of

see Clay,

Damascene name

Pognon's Zakar inscription), the Biblical Benhadad.

in

inexact construction, 1.

15, 21.

element

first

Amurni, 95), so

lima

woman";

"Indian

''Nnn=nn, Nos.

4.

Hadad

e.

i.

M.

is

For

the husband.

i

.

.

.

=

1

With

"both, and," cf.

14.

'SsnJJ

6.

,

40:

same root

of

The

p. 44.

as

The second word 9. K31ND:

phorous name :

1.

=

is

smps, with

original formation

8. 'Kiiya: a corruption of

N'nNt

for this being.

titles

Cf. the Lilith

17.

JinpNS:

Noldeke,

Notice from the erasure that

reading.

and "angel" are interchangeable

"lilith"

'KJTn

the probable

so

:

bsnuy?

supplied from 40

i4S3Nnso, DN

+

-i»

in

1.

(or

:

is

assimilation of l

that of the Syriac

—For

with n; see

noun pakadta.

Knny and K'Dns

see p. 72

f.

4.

12 with the second N caretted; an old theo-

xm

+

Persian Zadoe, see Justi,

p.

10

?)

378, quoting a

name

of the fifth

century.

S'Ulxn

:

Persian

name of a Syrian monk of

the seventh century, ibid.

82. 10.

NDHD:

the bowls of

Mandaic

original root

DDD (see Noldeke,

Pognon and Lidzbarski, and

literature, thus

relieving

passive ppls. at end of Lidzb. 4.

§

45)

defines the

Noldeke's doubt.

;

the verb

is

found in

word

as used in the

Cf. a

like

series

of

\

.

.

.

MONTGOMERY

J. A.

KOJXDD: the reading

—ARAMAIC

INCANTATION TEXTS.

almost certain, but

is

I

247

cannot identify the root;

probably an error for SDiXDD, as in 40: 21.

denominative

N^'JT: a

from

ragala, "strike, tie (a sheep) 1 1

nbp''2ir

:

the passage

reading, nrp^aE', "which

=

12.

=

NS'D

KJDSO

:

40: 23. sa^no,

foot."

cf.

the Arabic

The word occurs

in Lidzb. 4.

40

For the

cf. ibid.

fern. pi. in

13. i,

K'TXt: the

277, and

[cy,

An

the present text

;

is

to

N, see ibid., 162.

found

Targumic

V

is

17.

in

the

Rabbinic

pt2V,

persistent in Mandaic.

'PI

Assyrian cacu, abundance",

identical with the

.

22, except for the latter's

63; the Pael in 7:

error by dittography for

:

SiJ"i

see Noldeke, § 170.

"olive-press"; but according to Noldeke, § 45,

K'UIKnni

:

have dismissed from him"

can suggest only the root

I

Rabbinic

identical with

For the form

be so interpreted.

pn^saino

I

on the is

=

bji,

Hwb.

Muss-Arnolt, Ass.

NtKT, "foliage,"

Targum Job

archangel Zaziel appears in a papyrus published by Wessely,

14: 9.

xlii,

65,

1.42.

NnNonn 14.

:

for

X'nsn

Noldeke, § 222. 15.

:

sn»3xnn with change of construction from the preposition hv

—For omission of

(Exterior) ip

is

relative after n:3 see p. 39.

sure, perhaps

EJ'lp.

;

cf.

No. 39 (CBS 9005) ni'ij/i'i

(3)

nn»''K'''Ji

KnK''^'S'

KToy

KnK^5"5>

»'<'?'<'?

(7)

K'JND

ini

(8)

vn'''?'''?

IKTDj;

n^fi£3

KiJKrm

na

.

.si

.

s^e'Cxnin]

K^E^n

rib'Js

NMm

Kn^DV

Knsn

ns

k-dth

Ji.n

n^K'nuTon

Din

.

[K'Di^n

.

.

K'aini

sn'^"!)

'm'?

(12)

jCidI'^b't

[nd-iIidt

(11)

shkhpu

-ixtm

s'^'a nbiy

(5)

(6)

x'txii

x'ni

jo

stdj; Nnii^.on (9) niix'oxTDT

»r\»y»D (10) xriNim

bin

NnEpfjM

pnJ'iD

xn'oy kdkd'kt

K'o'nni

xnnsn

nb'inn xn»nni

njoxni'

n!'Niioi>i

Knxi'B'itj'a

njosai

Kjon-iaT

[n]Dv[-i

kjiidk

xD-inaT n:DK3i

snxtj'K-nn

k'jn3-i

K''0[''3]Nn

H''abn2 t6»'[.'Dn]iai

[Na]^D

n]Dyn

xn^cy

[K'trnjn

KnK73i

K'^'i)

^nsn n[B nolyn

(4)

xnan xmh Knioy xijont

N'TipT

nnxnK na sn^nT

xmoji Kn>:nn[i s<]nnKn

ni'^nn (2)

xnon Nnno xn^oy

[t
N'Dsn K'JKunDi

Nmos

[n]n32i

[sn]NT

Translation Health and arming and sealing and protection (2) be for

.

.

.

and the

body and soul (3) and the unborn child and womb of Bardesa whose mother is the daughter of Dade. (4) Charmed are the Sorcery-spirits in stocks

of iron;

charmed the

Lilith

empoisoning male Devils and charmed the (6)

charmed

[the

Mysteries and the

arts

of?]

(magic)

Doctors, and the melting of

unborn child and

Charmed

womb

evil

chains of lead; charmed the

in

(5)

hostile Beasts, (7)

Circle of malignant

Wax

female

empoisoning

men and

figures (8) of

is

the Lilith that appears to her (9) in

evil

Masters and Sages and

him who

of Bardesa whose mother

Liliths;

and

is

Terme .

.

.

;

alive:

b.

from the

D.

charmed the

that appears to her in [shape?] of Tata her sister's daughter;

Lilith

charmed

the defiling Ghosts (10) that have entered, which appear to her in

all

Dreams

of night and in Visions of day; charmed and sealed with the seal of (11)

King Solomon. Again: Health and arming and sealing be for the parturition of Bardesa (12)

whose mother (248)

is

Terme

b.

D.

womb and

the

montgomery

j. a.

aramaic incantation texts.

249

Commentary

A

charm for a pregnant woman.

me

tation published by

unborn

for the is

child,

JAOS,

in

may compare

I

1911, 27-2, no.

which includes prayers

i,

From

of the petitioner.

nblj?,

the mortuary incan-

4 the present charm

1.

very similar to that in Pognon A. 2.

K'DTn,

Pognon

^5nN^: so in

Pognon A.

NnriD: also

4.

B, in Lidzb.

Norberg, Onom., no.

ers,"

the root

5.

Ass. sdhiru; in this sense

cf.

xniKD

(to be cited to Noldeke, § 89, la),

S1N3K: the Syriac S13K was used for "lead" and "tin," according to

who

postulate a distinction between abard and

abrd, or abard

and ebdrd but dispute which word

(Payne-Smith,

col. 19).

especially in the

{SPBA,

love-charm

160, etc.),

was equally used,

and

tin

Testament of Solomon where positively decide

weight of the former metal

may

applied to which metal

from Hadrumetum, Index to Wessely,

cf.

tin is atropaic,

whether our abdr

better suit the

is

Lenormant,

TSBA,

in

in iv

R

vi,

337

f.,

346, Argues

texte Sargons, 53, 82,

is

makes anaku =: lead

(eft.

and anaku

"tin,"

whereas

the heavier in

Zech. 4

in the

:

=

p. 60,

tin.

alloy

How-

denies that

Lyon, in his Keilschrift-

Heb. 13K) and leaves abar

used of magnesite, Hilprecht, Assyriaca, 80

the Hebrew equivalent of the Aramaic Kn3X, is

from the

correctly

known.

at variance.

Hilprecht and Haupt, on basis of chemical analysis, find

untranslated. that abar

tin is

ix, 584.

symbolism of the language.

no. 2, rev. 17, that abar =: lead

Sumerian or Assyrian word for

the xlii,

lead or tin; but the

ever Sayce, Archaeology of the Cuneiform Inscriptions, the

JQR,

meaning of the Assyrian abar Assyriologists are

to the

former

in magic, the

like all the metals, ibid., KaaaiTe/jivdv,

seq.;

Hence we cannot

mentioned

like the xiii,

is

were used

tin

in the

et

and a case

Both lead and

KaTdSeafioi,

Cypriote defixiones

—As

-e, cf.

12: 2.

In the Mandaic appear the sinsD, "sorcer-

For the meaning

text,

the Syriac lexicographers,

ftdh^ov,

msi,

Cf.

not otherwise found in Rabbinic and Syriac.

is

KnsD: Pognon's

'B

feminine form in

V""*!; a

5,

8 (the mother's name, overlooked here).

1.

its

Hebrew

metal lead. 10

may

same word

equivalent

The Hebrew

rather be "lead."

is

paralleled

is

"lead."

flf.,

83.

The Syriac

msv, 'dn^ka

13K, "plummet" rather suggests

for "tin"

is

^na,

which however

This confusion between lead and

by the ambiguous use of plumbum

tin

in Latin;

p.

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

250

nigrum

lead,

is

Weise, 1841)

mssy

S'E'Niin

5.

found

have edited

in

'^

JAOS,

N., xxxiv, 47 (ed.

appear to be attempts at

'dn'ka,

W.

T. Ellis's bowl-text,

after Pognon's

parallel,

form

but with the

6.

1.

an inadvertent

N'^'b:

repetition.

6. NriKK'Kiin for the adjectival formation, see Noldeke, §

and,

vocalizations 'abra

1912, 434.

amendment

:

vs. Syr.

dififerent

apparently "lead," appears in

in

H.

tin; see Pliny

The

Arabic.

and Heb. 'andk

mav,

differentiation, I

candidum

p.

so also in

;

vs. 'abdra,

which

and

Mand. Gram.,

105.

K'jsrn

possibly absolute

:

Nnoin, 38: 7.

from -an)

or a masc. plural form, cf.

;

II.

for iSTn, as in xna't, see Noldeke,

nxtn: (n. b. construct)

word of

I interpret the

§ 46.

(-a

pi.

ibid.,

the magic circle, part of the dreaded arts of

the necromancer; see p. 88. 01 S'JKDi

sn-pT

sorcerers are by tradition "Doctors."

:

'D

K'-itro:

may

be

the context, Pael ppl. plur;

inf. i.

in Rabbinic, "pitch" in Syriac

e.

Peal of sic, or better, in agreement with "dissolution," or "dissolvers."

plastic

to the

Babylonian sorcery.

80.

Wax

for

ZAL. LU,

does

seem

not

to

kiru (see Muss-Arnolt, p. 432)

=

same

origin, Its

the

pitch.

is

in

:

cf

.

of

the

119)

p.

wax Is

;

among

Any

enemy

so also Fossey,

as used.

have

in

dough

Magie

those substances,

Assyrian khu or

the Latin-Greek

extensive

word from

modification in

uncertain, see A. Walde, Lateinisches etymolo-

j. v.

cera.

ample notes and bibliography

s^m

simulacra

term having undergone

etymology

gisches Worterbuch', 1910, see the

ccrai, I

in Hellenistic magic.

be identified

though Jastrow and Thompson

meaning?

wax

these

speak of

the

and the Latin

Tallquist enumerates clay, pitch, honey, tallow,

(Maklii, 19, and see his note to ass.,

Kriimi

well-known use of

substance might be used

"wax"

"Pitch" might be the translation here,

but comparing the plural with the Greek

word

is

at least according to the refer-

and Mandaic,

ences in Payne-Smith and Norberg.

related the

'P

For the use of wax in Abt,

Die Apologie

in d.

western magic, Apuleius, 82.

the isolated instance given by Noldeke, p. 344.

.

MONTGOMERY

J. A.

8.

S'DTn: the

ARAMAIC INCANTATION

first letter is

251

TE;}^TS.

conjectured from a mere remnant; possibly

Oep/iia 7

g.

In

this

a

line

sense in earlier bowls,

Knxn

:

Darius, no. 25, 12

Glossary; 'ONQ 25:

snsj'KD

10.

:

family ghost appears. NDIDT

7: 14.

The word before

name Tata

in

is

is

I

Tatti, etc. in Johns,

used

in like

unintelligible.

Strassmeier, Inschriften von

von Nabon-

Assyrian Deeds, 450, Clay, BB,

x.

i.

connect

this, as

a participle, with the root pD, Arabic

Sana, which does not appear as a verb in Syriac s^yana, "dirt," and with the

same

The same word, masc. and

"shoe."

xriNn

also Tatta-dannu, Strassmeier, Inschriften

;

and

idus, no. 343, 8,

g.

feminine

the

cf.

definite e.

is

;

from

it

comes the Syriac

to be connected the

fem., occurs in

Hebrew

Pognon A,

p. 40,

JIND,

which

he would derive from k:d "hate," but without explanation of the form. It

might,

that

Sachau's Elephantine papyri occurs the

in

Pap. 57 bv.

a singular instance, be an error for xns'JSD.

if

:

2,

58

:

3d fem.

11.

Din

:

n. b.

16. pi.

of

bhy

X'ON': a mistake, corrected

made upon ^0^

However

metathesis t^D for K3D,

in

1.

by the next word.

The same note

is

to be

11.

doubtless

=

3in,

"again," so often found on our bowls.

Thus

Noldeke's explanation of Din in the Mandaic literature (Mand. Grant., 204) is

confirmed.

— n^KliD

for the form, see ibid., § 67.

No. 40 (CBS 2971) nnK:3i

K"n K^s

x-rniD

,

.

,

la Knsi^'i'

N-ioni

.

.

.

kjs'':''3[i]

s"n

Knanm Nnnn

i<;K'j'ai

nba^n

N"n

snioKi

mm x^n

la

nba'ni

uniDXi

s^ni ivksieo

mm

nr'K2i snxapii

nbym

mnn

b'ukLrs] -lanNoasiCS)

10

nsoa nasaa iiaj^mam

"la

(12)

nxoa nn'saa

b'ijkro ~a (13)

to

xnsapu nnsjai snan

nn^xai

(14)

(2)

(4)

n^KRo

nixni siaa

15) n[l'''i]nn sniosi

mjs!'

nb^mn Knrin

(6) nD"'bKroiDi ii3'K^K JT'SE'K

NniDJi D

K-iin

n-usij

snin sion Kns'':«vnn

Ktjyi Klin

na

nixn

hjdi

(3)

iC'']:i-'i

[nja]

xmi

[B'OKnc la nsDasT k'J'R smtn

mm nn^xai

N[nKapij] nnxjai

wnan

nja^

Exterior

xnan na

njai

nKDaxT

twn Kinn

nnK^Jsrm

(17)

Non^ni

[snsnriDV]

...

pniaiai

mxt

lei

mjs

id

n^a^n

pn'Ei

[inlDy

Konirii

K'-ixcT ...Kninoi

Knmn

.

.

.

nj^n ns ^khsidt (16)

id

[mm

sriKapu nnxjai]

nn^sai

nsJN nn^oy K>'n

'KJtia

pnl'ia

na

toi

mi]n pi nn['Ka

smooi

snan

KD[nDi .

.

n:ai

.

.

.

(19)

.

.

id]i

njxna

jd

Nnsa-iiE'

'sjna nsi^

[n'o^k pn^ia]

nnwa

N]-i'Dy

jdi

n;a

E'lJxns (21) (22) KriKanity

n^'p'acLi]

.:

N]TD[y]

[K^'j-n

nnK'j[KV]n

[nND3s]i

sonna ss^^n

x^ansi xmayi

[sn^oy nsnjs nsriNa

NJSDD KS'Di ...[KjB-nai

njsnD

smi

(20)

xb'[J]ni

nn^Ka (25) s[ns]apij nnsjai IB

sas^n

sns-inD'y[i] lai]

N'^n

nb^m

xn'!''!'

-isaK? c'jy ^lai

iiy

ni'«i'D

na nND3^5^ nj[K'ra

ai

nJN'J'ai

s'-'n

[vsmpsai K"n n^n ivxi^Kia Naxi^o 'XJna nns ns nnlijoa (18)

...

N'TDV tai

iiNoa mjsi ni'iinn khidki

niKti

ii^«a-ino[i] (23) ii'sri'Kaa

nin

.

(sic)

siajn (24)

n:s'3'ai

ma [a

n]ini

nba['ni

IN'asr

id]

K"m

(26)

Translation In the

name

of Life!

and wife and male sons

—that (3)

health (2) and

armament be

to the

body

and female daughters, and the house and (252)

!

J. A.

MONTGOMERY

ARAMAIC INCANTATION TEXTS.

abode, the mansion (4) and the barn of the the property of (5)

cattle,

Xaro bar Mehanos, from

253

and

the ass, bull

goat,

L,ife.

swear and adjure you (6) by Life.

I

'(12) and

have broken you

I

[Health and protection,

wife.

Xaro (13)

the house of

Xaro

in the gate of

from] the

etc.,

b.

healing and guarding [be to

]

Liliths,

And

M., from Life.

armament and

health and

bull

ass,

And

M.], from Life.

b.

in

and female daughters and the

the male sons

[Xaro

his

when they appear

house (14) and dwelling and mansion and the barn of the goat, the live (?) property of

man and

M., the

b.

and

health and

armament (15) be to the body and the male sons and female daughters and the house and dwelling and mansion of (16) Merathe daughter of Hindu, from

And

Life.

health be to the body of

Xaro

.

.

and the wife and male

.

sons [and female daughters and the house and dwelling] and mansion and

Xaro

building and cattle (17) of

Charmed

art thou, Lilith

M., from Life.

b.

Buznai, and

three hundred and sixty Tribes,

of the angel Buznai, by the adjuration of

.

.

.

who

Darwa .

.

.

the goddesses

.

.

and the

.

(

?)

of

Life,

and by the command

(?) with the mighty Buznai, (19) by the seal of the angel

is

whose word none transgresses.

(?),

and]

all

(18) by the word of the granddaughter

and

temple-spirits

Charmed

are a[ll the gods

(20) and goddesses from the

shrine-spirits

body and the wife and sons and daughters and the house and dwelling and mansion and barn of Xaro

b.

hobbled

is

which

have dismissed from him

all

I

the Ish[tar]

.

.

.,

M.

(21)

Charmed, shut up and confined and

and the three hundred and sixty Tribes, (22) .

.

.

one after [the other.

Amulet-spirits which lodge in their houses

Charmed [and hobbled] and suppressed and covered the Plague

.

.

.

[from] the body (24) of the

Charmed] are

(23) and devastate them.

man and

is

the Satan

his

wife

.

.

( .

?)

and

and the

male sons and the female daughters, (25) the house and dwelling and

mansion and the barn for is

cattle,

of

Xaro

b.

M., from Life.

(26)

And

Life

victorious

Commentary

A

long and

property, inscription

repetitious

including the is

charm for a

several

kinds of

found on the exterior.

certain

man and

live-stock.

his family

About

and

half of the

254

UNIVERSITY MUSEUM.

I

With

.

BABYLONIAN SECTION.

same invocation begin the

the

some

sections of the Ginza, also

of Pognon's bowls. NDiDKi

for

:

of purpose, see the like phrase in Pognon,

1

no. 14,

e. g.

and Noldeke, Mand. Gram., § 293.

X^D^

e.

i.

:

hemra, also cited by Syriac lexicographers, see Payne-Smith,

ad loc, and used as a ing

regimen shows, the barn.

KJN'J'3: as the

4.

Gram., 91. The follow-

collective plural, Noldeke, Syr.

word was written

Knin, n

was then caretted above, and

word

finally the

rewritten. NTJjJ

found

:

in

to be

Noldeke,

'Vn, cf.

ibid.,

Talmudic ^>^, "private property," supplemented apparently by

nKD3

:

N'TI,

§

The word

see Jastrow, Diet.,

=

found

12,

s.

is

used In

v.

=

Meh

=

like

1.

14

the it

is

"livestock."

evidently an old Persian

Xsayarsa, ArtaA-sathra, Justi, pp.

47.

name

173, 34.

in

Koseform;

The K

in

Ajseri,

cf.

OKi, here and again

below, represents the vowel of the prefix, before the vowelless

n:xno

is

tJj?

certain goat-species, Payne-Smith, col. 2934.

Nitrn: for

5.

and now

§ 68,

Sachau's recently published papyri from Elephantine.

names of

in

added to Noldeke's instances, Mand. Gram.,

first radical.

Mithra, plus Anos, a Persian genius, Justi, pp. 208,

17-

S"n

JO

IWxSs

:

:

the long period which this phrase concludes this ancient

and

full

is

paralleled below.

form of the preposition appears

in

Pognon

B, but not in Noldeke, under § 159. J<"n x^N: cf.

6.

and is

is

1.

18,

N^n sbsiVK^xna.

'N

= the preposition just noted,

used uniquely with a verb of swearing, where in the Semitic

found.

Cf the Greek .

iiri

,

representing, as in the English "swear on the

Bible," the primitive action of laying the

—

hand on the sacred

object.

16.

"nsno

18.

This antagonism of Buznai's granddaughter to herself

?

17.

'Kina

:

3

cf.

'kjiuj,

a case of casting out devils by Beelzebub.

38:

6.

The

is

evidently

sorcerer affects that he has

received from one of her brood the proper charms by which to bind her.

Observe interchange of N3Kbo with

Sfl'T?.

MONTGOMERY

J. A.

01 p'xbxna

"by that which

:

For the redoubled to

1.

—ARAMAIC is

INCANTATION TBXTS.

upon,"

i.

e.

255

"by the adjuration of" Life.

preposition, see Noldeke, § 231 b.

For the phrase,

see

6.

IVNmps: for the 23

.

S3NDD

Nmno 26.

:

in

IK'3KT

and Lidzb.

5.

:

sing,

with p'S

but a feminine

is

—

,

see ibid., § 146.

demanded.

agreement with the Syriac

;

cf Nnno, 16 .

K"n: the same doxological formula

in

:

6

;

in

the

Ginza,

Pognon, B, no.

22,

APPENDIX No. 41 (CBS 179) This text

Enough

is

is

being inscribed on the top of a

unique,'

legible to indicate that

the same order as those on the bowls.

But the text

ered. face,

The

and though badly shattered, almost

served,

sadly

is

skull

remarkably well pre-

is

the shaling of the sur-

There are two

legible.

one running across the length of the left-hand side of the

The

side.

filling

up some space

in the

other, shorter, inscription

skull.

the pieces have been recov-

all

worn and obscured through

and only a few detached words are

back and also

human

a magical inscription, doubtless of

is

it

from front

top,

to

forward part of the right-hand

at the

is

inscriptions,

back of the right-hand

side,

at right angles to the central suture.

In the in the

line

first

second

nn

of the longer text are visible the words,

nJX

,

lowing names are visible:

indicating an address to the evil spirit.

ins,

cf.

(?) bn^

i;

5:

"Mordecai ben Saul"; and a woman's name

— nhv2 can be read

first-named

man

reading.

take the

I

name

tirhb,

wife of

the

'SDJ, so the

Wise Men,

the later Caspar

The

apparatus of the necromancer, and

its

(Caspar, Jaspar), con;

Justi, p. 368.

skull has

become part of the stock

use in that connection

is

typical of

power over the dead, while the presence of the gruesome object adds

to the

awe

in

which he

is

held.

But

all

through magic runs the morbid

theme of the use of mortuary remains.

In

texts are buried in the graveyard; in the

magic brews for compelling

'

two

app.

i,

use of a skull for recording a magical inscription opens up an

interesting line of magical practice.

his

the

to be a feminine hypocoristic in -ai to be connected

nected by philologists with the Old-Persian Windafarna

The

'10,

almost certain

with Gathaspar, in the B.vcerpta barbara to Eusebius (ed. Schoene, 228), one of the three

fol-

'anio, also spelt

(evidently

one place),

in

p

P'^1"';

The

This statement must

now

be qualified, as

similar skulls are in the Berlin

Museum. (256)

I

the

Creek tove charms, the

learn through Professor

love,

Ranke

that

A.

J.

human bones

MONTGOMERY

ARAMAIC INCANTATION TEXTS.

are used, and in a late Arabic charm a

has efficacy in bringing the beloved to the

lover's

Cf. the burial of Pognon's bowls in a cemetery.

257

broom from side

(see

a cemetery

No. 28).

to

Primitive animistic beliefs

have survived, which connect the skeleton with the world of spirits a material point d'appni, and the skull

word

for skull

There

161, 164),"

is

It

may

where the dead

asked by means of a thinks

refers

this

illustrates

skull

(caharia)

Talmud

to

the

necromantic

some

to

in classical

magic

For

365

also

in

the

Talmud.

vouched for

this practice

cf.

i,

is

44)

skull-shaped object; but our actual

in the

The use of

skulls

Apology of Apuleius;

of "speaking skulls,"

we may

vogue among the Sabians; see Chwolson, Die Ssahicr,

Dozy and de Goeje, Actes f.,

(

is

^XCJn )." Joel {Aherglaube,

rhibil

artificial

(31N 7V3)>

naming him, the other where he

raised by

the practice noticed

see Abt, p. 141. special

is

skull

is

be noticed

use of a skull; Sank. 65b: "there are two kinds of necromancy the one

it

most

also used of the soul (Wellh. Skizzen,

a reference in the

is

;

especially preferred as the

and perhaps most durable part of the anatomy.

striking

that in Arabic the 3, p.

is

ii,

note 150,

its

and

of the Leyden (6th) Congress of Orientalists,

ii,

293.

But the

was

skull

James of

also efficacious as a prophylactic object.

Edessa notes that a dried human head was used by the heathen Syrians as an amulet (quoted by Robertson

Smith,

Religion of the Semites, 362, Especially as part of

referring to Kayser's edition of the Canones, p. 142). the skeleton Blick,

was

141,

ii,

it

who

efficacious against the evil eye; see Seligmann,

and also the use among the ancient Taurians and the

Jettatura,

Dcr hose

notes the use in Italy of a tiny skull-charm against the tribes of

Caucasus of the heads of enemies stuck on poles as a prophylactic; also Elworthy,

The Evil Eye,

talismans in Italy

;

340,

notes

use of skeleton-like figures as

the

he finds the same talisman

King. Gnostics and their Remains, 213 (ed. falls into

2,

in classic times,

180).

The

comparing

skull therefore

the general category of frightful or obscene objects, which had

the power of repelling the evil eye in particular and evil spirits in general.

'

Dr.

Speck,

of

the

Museum, informs me

that

the

North American Indians means of the reincarna-

carefully preserve the skulls of the animals they hunt, as a tion of the beasts,

and

I

understand

like

customs are found over the world.

No. 42

Towards

my work

the close of

who had several me some

Gottheil,

is

now found

not

was the copy of a

the papers

Museum.

He

knew

replied that he

text

was taken from a bowl.

venture to publish Prof. Gottheil's copy,

I

and do so the more readily because of tration

interesting character

its

affords to several points in the texts above.

it

which

text

Accordingly on the hypothesis that the original

Museum,

in the

if it

in

of no other source whence the text could have

into his set of papers.

was once

made

from the other

It differed so radically

inscriptions that I inquired of Prof. Gottheil

come

Professor Richard

notes and transcriptions which he had

Among

in the

volume,

this

years ago thought of publishing the bowls,

kindly forwarded

his preliminary essays.

on

and the

illus-

contains a form

It

of the Lilith legend, widespread in folklore, and a bowl would have been a perfectly proper place for a text of this prophylactic character.

my

not however included the text in

nu^

rnbvr,

nvo!'

n^un mi" ns

nl)

[nDial' 113?] ivei'

nnvl'

nnornB' tn :

li'Ki

li^'x

in'^s

wa^n

ncsm tvm

li)

Dnmn

V't

n^

p-itn^i

:

•

^3i

P'tni'

y-in!'

i-i'23'x 3''B'ni

:

nniji'i

in'i'K

n3 :

"ib

noxni ivm

men nrc n^

"i

iokm

orn ^3r:i

I3K'

r^b

n3

•'1'it

i'3i

niji^n

diik K'pn laniox

riK-tin

:

nn^n

:

:

>bi>

(258)

ckoo ipn

n-i2K n^'-.ci sij

mxpTD

nsc^i ion

'2JK'!

mnn

mstr

(sic) nni'r nra

.

-id'3N

nnnDtr

:

:

•'DTrin

ic

D''3in3 'm'zv nx

np'3K :

mo

na

mivy inani Drn nso cina

n^nn

n^n''

csi'in

nnb njn na htk't c't

V2U'ni

'^

•

ns nnn^i rniovy

ntj'a

ni'

ni)

have

Glossaries.

n^n nen psoi

'Hi's

i'siB'''

tci

'jnx

'3:k in'i's

nsijin

I

nxn

ri'!'''!'

nDpiJ3N

i^k

'JK in :

:

i'"

inior

ntsnoa

MONTGOMERY

J. A.

tnpn nvni

nx

d-ijeik

punlj "li^T

a''sn»'

nac

k!)!

rmcvv ns nsa^

Kill

lOD

tn'p-iyi

isKnon

ptj'

nrnpn

db'2i

ds nb

lairi

si'tj'

»b icn

nx

ninr!'

n"Dr3

tn'Tj

innas

tsiJi

:"n3

D'OB'n '3313

k!'i

the text are given

mM

n«

'ied

mm mS'n

nxtn

ik

kS

ens yrb

s^

min

^nba n33i

-b lisun

si)

259

pnv nm3»«

inrDB" n.B'm aipyi

mxnvn

n"2

yip otya d'h io dn tr^ain^

Accompanying

A

n-itj-j;

ARAMAIC INCANTATION TEXTS.

ntra n«

nx ^1BD^

onn^ nrNB*

ni'i3'

some inscribed designs and phrases.

rough figure of a hand (prophylactic against the

evil

eye) contains the

Aramaic legend: NE"3 N3K' n'S NtS^r t6) Kmti "I

am

the seed-producer (?) of Joseph;

prevail over him,"

tip

?)

when

I

=lDin *yitD

come, an

evil

N3N

:

year cannot

of thought between Joseph as controller of the fertility

of the family, and as a good

omen

for

expectant mother.

A

"David's Shield" contains

Adonai, on the Vn''(?),i.

shield

and

—a play

of Egypt and the

fertility

the

(= NH

e.

left

hand

fri'SSK, to

JCE',

"Satan," in another division 33S and nearby

be found in Schwab, Vocab.

more roughly designed

'JTX,

"run ns', a fanciful form of

in the center

with piLiOO and

the possible mutations of

contains

in the center, flanked

niri"

on either

tlS^TiD

Another species of the

side.

The changes

pb\ and the scripture Dt. 28: 10

charms against the

Lilith are to be

Buxtorf's Lexicon,

s.

found

is

with

n", etc.

are rung on

Similar

cited.

end of Sefer Raziel and

at the

in

v.

Translation Shaddai Sanui Sansanui Semniglaph In the

name

is

name

living

Y"

the

God

of

Israel

and enduring forever.

the road and he

Where

of

Adam YHVVH Kadmon

met the wicked

art thou going. Foul one

band walking along?

And

Elija

Lilith

and

who

and

Spirit

besits

the

all

of

Life Lilith

the cherubs,

whose

prophet was walking in

her band.

He

foulness, with

she answered and said to him:

My

said all

to her,

thy

foul

lord Elija,

I

UNIVERSITY MUSEUM.

260

am

woman

going to the house of the

BABYLONIAN SECTION.

who

in childbirth

is in

pangs (?), of

So-and-so daughter of Such-a-one, to give her the sleep of death and to take the child she

bearing, to suck his blood and to suck the

is

marrow

of

And said Elija the prophet blessed his name With a ban from the Name bless it shalt thou be restrained and like a stone shalt thou be And she answered and said to him For the sake of Y" postpone the ban and I will flee, and will swear to thee in the name of Y" God of Israel that I will let go this business in the case of this woman in childbirth and the child to be born to her and every inmate so as do no injury. And every time that they repeat or I see my names written, it will not be in the power of me or of all my band to do evil or harm. And these are my names: Lilith, Abitar (Abito?). Abikar and

his bones

!

to

devour his

flesh.

—

—

!

—

:

!

(Abiko?),

Amorpho, Hakas, Odam, Kephido,

Satriha,

Kali,

her: Lo,

I

Batzeh,

adjure thee and

And

Kitsa.

Taltui,

thy band, in the

all

Ailo, Matrota, Abnukta.

name

by gematria 613, Abraham, Isaac and Jacob, and Shekina. and in the Beasts and the Hosts, blessed

woman marrow

is

he

!

the

—that thou

or the child she

Y" God

of

in the

to

of Israel,

name of

his holy

of the ten holy Seraphs, the Wheels and the holy

Ten Books of

is

Law, and by the might of the God of

come

not. thou

nor thy band to injure this

bearing, nor to drink his blood nor to suck the

them neither

of his bones nor to devour his flesh, nor to touch

256 limbs nor

their

name

answered and said

Elija

in their

365 ligaments and veins, even as she

is

(

in

=

thou art?) not able to count the number of the stars of heaven nor to dry

up the water of the

name

In the

sea.

of

:

'Hasdiel Samriel has rent Satan.'

Commentary Only a few '13DJD '13D

Vocab.,

s.

and vz:).

the inscribed 'i:d:d

detailed notes are necessary. fl^JJDD

are

The second

Name,

cf

.

common is

in

Of

the terms at the beginning,

childbirth

charms

(see

erroneously explained by Schwab;

the DE'

.

.

.

^I'^J

in

11:9.

'IJD

and

its

Schwab. it is '3

DC,

reduplication

probably mean "divorced."

N. B. the order of Adam,

(NIKpT)on Klspi'D

is

Yhwh, Kadmon.

obscure to me.

The

root

the Syriac sense of mourning, hence supplicating; or as well as "dance."

cf.

is

probably used in

Heb.

t''n,

"writhe,"

.

J. A.

MONTGOMERY

m^f ns NTS' pronoun

commonly used

=

nnn

Of

last as

njn n3 m'X, the

A)

as the indefinite

first

representing the Greek

name being

261

inserted

ieiva,

which

upon

use.

^

Lilith the second

Abatur the Mandaic genius

but the possible reading of the copy, Abito,

;

i.--'

Arabic DDp.

cf.

names of the

Glossary

(see

as

in the papyri, the actual

t^n,

the

would read

I

quaequac, the

fern,

ARAMAIC INCANTATION TEXTS.

preferable, in view of the

Greek

parallels

see below

;

the third

;

may

be

the Greek

is

aiiopifio^.

613

:

the figure

number of

the

is

the gematriac

sum

God

of 'the Lord

of

Israel,' as also

As Mr.

and negative commandments of the Law.

positive

A. Simon, Harrison Fellow of the University, has suggested to me, the preceding abbreviation stands for K'lOO'J.

The "256

limbs" are 248 in Jewish lore.

charm given by

the identical expression in a

The

10

in the

cf

Reitzenstein, Poimandres, 295.

Books of the Law are the double of the Pentateuch

Eighth Book of Moses at the

For the 365 ligaments,

.

cf.

;

the

Leyden MS. which Dieterich has published

end of his Abraxas.

The very

ancient use of epical narrative as an efficient magical

was described above

p.

62

as in the case of Dibbarra,

over the

evil spirit

thus the mere

;

narrative of

a

charm

demon's power

potent, or, a fortiori, the relation of a triumph

is

from some sacred legend.

In the present case

we have

the added virtue of the revelation of the demon's names, and she swears

whenever they confront

that

names binds her Dr.

her, she

M. Gaster has published

an interesting paper

entitled

the Child-Stealing Witch." in several of

will

retire;

the

in

Folk-lore xi (whole

'Two Thousand Years of

The

latter

our preceding texts (Nos.

uncanny

ian

11, 18, 36, etc.).

of which have evidently the same root.

and modern Greek legends, and

a collection to which '

hei

I

cites

He draws

number a

Charm Against

this

Dr. Gaster surveys

magical narrative,

on Slavonic, Rouman-

one of Gollancz's Syrian charms,

have had frequent occasion to

refer,'

and also quotes

In Actes of the 8th International Congress of Orientalists, Sect.

of these charms are in the narrative style.

by Hazard, JAOS, xv, 286

f.

xlvi), 129,

has already met us

spirit

a wide material of European and Semitic forms of all

knowledge of

(cf. p. 56).

Most 77. charm given

4, p.

Cf. also a similar Syriac

;

BABYLONIAN SECTION.

UNIVERSITY MUSEUM.

263

in translation a Jewisli

Lord

Hebrew

(in the

"''

charm of the same order from the Mystery of iiD, a book I have not been able to obtain).

This Jewish legend

is

almost identical with ours.

shorter, concluding with the

up the names

in the

room

identical with those in

Odam,

Izorpo, Koko,

preferable to

my

of the

our text

Ita,

My

Talto, Partasah.

names of the

woman

;

:

is

considerably

and a direction to hang

Lilith

The names

concerned.

they are

It

Satrina,

are almost

Amizo.

Abito,

Lilith,

Podo, Eilo, Patrota, Abiko, Kea, Kali, Batna,

form Amorpho

is

probably older;

Koko =KaKofmay

Syriac legend quoted by Gaster from Gollancz,

the

latter

children"

Spirit in the likeness of

has (cf.

one

for

of

is

an ugly

Mar Ebedishu

a saint

is

it

woman who

In the

are the characters

her names that of "the Strangling-mother of In the European Christian legends, the

above to 36: 4).

benevolent actor

be

Kas.

In both these Jewish forms Elija and the Lilith are the actors.

and the Evil

the

name

the Virgin, Michael, or a certain saint bearing the

Sisoe, or Sisynios.

These names are derived from the Jewisli

as Gaster suggests.

In the Greek legend the spirit

which appears also

in the

magical

In

papyri.''

of the fiend's ravages, in one case the

charm

children are the object

all

for a

is

'1JD3D 'ijd,

Gylo, the earlier rt/Xu,

is

boy

with

afflicted

cataract.

There are some other simpler forms of manuscript amulets

Pobnandres,

298,

p.

prototype of the reads

:

"When

legend contained

which were not accessible publishes

Reitzenstein

Roumanian

a

Dr.

to

text

in

In

Gaster.

which

is

Greek

the

his

earlier

folk-legend published by Gaster, p. 132.

It

came down from heaven, there met down her back and her eyes inflamed. her: Whence comest and whither goest

the archangel Michael

him

the impure spirit with her hair

And

the archangel Michael said to

thou ?

this

The impure one answered and

as a serpent, dragon, reptile,

I

said to

him

:

I

go to enter the house

change into a quadruped,

I

go to make the

plagues of women, to humble their heart, to dry up the milk, to raise the hair of the master of the house .... and then is

called

'

298.

Paxarea.

For

=

kill

them.

For

my name

For when the Holy Mary bore the Word of Truth

Wessely, Vienna Denkschriften, Gello

I

xlii,

66,

also Tv%ov,

the Assyrian Gallu, see Frank,

ZA,

Reitzenstein,

xxiv, 161.

Poimandres,

I

went

MONTGOMERY

A.

J.

she said:

Karanichos,

am

I

And

and ..?..'

to deceive her

hand and

by the locks on the right

And

—ARAMAIC

called

Amixous,

me

Tell

:

Morphous,

second

Marmalat,

thy twelve names.*

Karane,

(third,

etc.

i

Abiza,

Selenous,

Wherever are found my twelve names and thy name,

Ariane, Maran.

archangel Michael, and thy

name

Sisinios

and Sinodoros,

Compare

house of such a one."

into the

said to her

Amidazou,

263

the archangel Michael seized her

Gelou,

first

INCANTATION TEXTS.

I

not enter

will

also the amulet given

on the

preceding page in Reitzenstein (p. 297), lacking the reference to the \'irgin, the

demon enumerating her

A is

plagues.

similar legend, in large part identical with both these just

given in the Greek-Italian charms published by Pradel."

named.

In this Michael

descending from Sinai meets the hag Abuzou' and the demons cast out of

He

heaven.

where she

inquires

houses like a serpent, dragon, mother's

milk,

to

wake

the

is

etc.,

going;

to bring

children

she

answers she crawls into on men, to dry up the

all evils

and

kill

Then, evidently a

them.

Christian accretion, she causes faction in the church, sends floods, destroys ships.

Michael asks her her name, which

many names.

is

Pataxaro.

He

asks for hei

(=

eyes)

the truth.

She

She swears by the throne of God and the eye

of the Beasts (cf. the oath in our text) that she will

then gives forty names, the

first

tell

two of which are Gilou, Morphou.

The legend sometimes ran out into the one of the Roumanian forms

cataract, as in

line of particular diseases, ;

or Beelzebub and other

are named, as in an amulet in V^assiliev, Anecdote byzantina, the story of the wife-hating, child-murdering

hag

is

336.

i,

e.

g.

demons But

the original element,

as Gaster points out.

We

Hebrew and Syriac, in Greek and western Europe, and in modern Roumanian and

thus possess forms of the legend in

texts of eastern

Slavonic folklore, while the Christ and various saints

heroes of

known

epic

The To compare the

two of Wendlarid and Pradel

*

Cf. the early Christian

*

The same number

'

Griechische

'

The Avezuba and

u.

is

slid.-

myth of

found

lists in

respectively

Hekate-Isis legend.

Cebete, 23.

Avestitza in Caster's

Roumanian

Elijah,

Michael,

persistency of the form

the devil's wiles, Rev. 12.

in the

italienische

include

or obscure.

appears also in the charm names. texts and in the

the

legends.

the

two Hebrew

and

in Gollancz

we

(Syriac),

=

(Abitar?)

=

in the

The

Roumanian.

Greek

fourth

Lilith

=

.

•

Greek Gelou.or Gilou'

The second

Gelos.

Hebrew, Abito

the"

in

Syriac; the third, Abiko

Apiton the ninth in the

Abiza or Abuzou

in the

Hebrew

find that the initial

Syriac Gees, doubtless r=

:=

BABYLONIAN* SECTION.

UNIVERSITY MUSEUM.

264

(Abikar?)

and as we observed above Avezuba

texts,

Amorpho

=

(in our text)

Morphous or

Morphou having third place in the Greek texts, and Martlos, 4th in the Syriac. Amorpho is doubtless the Greek afiopoc: "shapeless," and our Jewish ,

Eilo and

text alone has preserved the correct form.

Hebrew may be found

in the

Phlegumon may It is

translate the

Morpheilaton, and

Pradel's

in

Hebrew

obscure predecessor

its

the

latter's

'?p.

impossible to place our phylactery genealogically in such a mass

The Jewish text doubtless depends upon Greek magical name Amorpho and its transliteration of Seiva,

of interrelated material. tradition with

its

Hebrew

while the later Greek forms have borrowed from the

But the source of the legend

is

common

the

which sucks babes' blood, the Egyptian Resurrection,

was established out of and

and

faiths.

earliest

this

i,

found

all

A

child-killing

demon

Africa; see Budge, Osiris and

285, a reference pointed out to

me

by Pro-

form of such legend

the elements that were brought together in that

spread again assuming

If

in

In the Hellenistic magic a classical

fessor Jastrow.

age,

is

etc.,

property of mankind, with

and Gallu.

roots as ancient as the Babylonian Labartu

in St. Sisynios.

its

our text actually came from Nippur,

form of the Jewish legend and

among

variant forms it

is

the peoples

of interest as the

one which can be dated with

as

approximate accuracy.

Corrections and Additions P. 20, line 4: read "Berlin" for "British."

P.20: add to the

list

of published

of bowls (platesi, 2) in 2,

J.

Mandaic bowls

the

two photographic

de Morgan, Etudes linguistiques,

plates

vol. v, part

of his Mission scientifique en Perse.

P. 105, line 20: the

Koran

gives to the

Jews and the Christians (see 2

:

Mandaeans

59; 5

:

73

;

the

same

22: 17).

privileges as the

GLOSSARIES

GLOSSARY A Personal Names and Epithets of Deities, Angels, Demons,

etc.

GLOSSARY B Proper Names of

Men and Women

GLOSSARY C GeneriVl Glossary

•1

(^r

Prefatory Note

Glossary

C

arranged according to roots, the other two consonant-

is

The former indexes only

ally.

The

the

citations of other authorities

two publications of Pognon's are

reference

the

are given,

is

all

as

spiral

otherwise to the lines of the printed text.

I

The

2.

§

"A" and "B", and Pognon's

words of

to the

his texts. line

if

Where

facsimile

have not thought

names even

to give the line citation for proper

nouns.

can be understood from

cited

serve to locate

full glossaries will

texts

common

in

my own

it

lines of

is

given,

necessary

texts, as

they

can be easily identified.

Under Glossary ter of,

f.

=

Where to for

B, the following abbreviations are used

father, h.

a

=

husband, m.

word appears

my

in

in

texts

text the

first

s.

=

son, w.

citation

may

of a few

^= daugh-

=

wife.

be referred to further

Notes are occasionally added to words

of other editors.

In Glossaries

tions

mother,

d.

any treatment by the editor; references are also added

discussions in the Introduction.

found

=

:

common

A

and

divine

B

all

the occurrences are given with the exception

names

and peculiar forms; also

like nin'; in

it

Glossary

C

only typical cita-

has been the aim to give citations from

the three dialects.

(267)

GLOSSARY A PERSONAL NAMES AND EPITHETS OF DEMONS, ETC. Pogn

SJJOJiax evil deity:

k:si3us

two

see to

II

Nn^x, "X God:

B.

4,

these

K13K Destroyer

max

Lidz

evil deity:

5 (for

D'n^x Elohim

names,

^S'l^'X

5).

:

3.

Ellis

(N-iio •»)

I

(nitSUK)

bwn

Wohls 2417

;

see p. 96.

;

deity (Apollo?

God:

epithet of

D3naN,

7

(=

Myhr),

ib.

:

Schw :

bx'Jxnx angel

Schw

:

F.

14.

:

I.

Pogn

'NITS angel:

Pogn B; Lidz

^S'TTN angel:

34

B. i.

'D'N

name

demon: Wohls 2416

of

5

("ana-

thema"?). 19.

19.

:

NJXnDX Satan

:

(see

p.

25).

Montg.

xvnoTJBDX Cpenta-dewa, name of Griin(see Solomon's Jinn baum, Zts. f. Keils.-forsch., ii, 224, Noldeke. epithet

er")

na ninx ghost: Wohls 2417.

:

297).

ib.

of

("charm-

angel

Schw, PSBA,

xii,

298.

xpioBX Wohls 2422 (=-iiuax?).

18.

^xbx divine name:

Wohls

Wohls

Stiibe (see p. 77).

xoynxDX a genius: Lidz

X1D1X

KStx deity?: 19.

:

2426.

19.

I'OJa^x, I'ayaSx

Wohls

:

34, etc.

8,

msJX demon: Schw F

:

xbx God:

bti

nJX deity

19.

'inx Adonai

;

Gabriel

2422.

34 (see pp.

D'anJS "the holy Agrabis"

01

El Shaddai:

of

DnJJX deity: :

bsnrJK deity or angel

K-in'N

nc

=

57, 99)-

^nJX mystic name

8.

name

8.

19.

Hyv.

(but see to 11:4).

I

DDsbx

19.

:

D'3i3« Abrasax:

D"DD-a«,

;

NDN demon (bath Imnia)

Aeon?)

n'Sa'X feminine to above

T3N

etc.

i

El Panim:

D'3B ba

name?: 7; Myhr. Mandaic genius: Abatur.

16,

7,

Ellis

:

angel: 10.

IID^'X Ellis

divine

•\)a2»

DEITIES, ANGELS.

bs^sx angel

13.

name?:

mystical 2422.

nuni^x mystical name

Dirpix flpiJ

:

1p3

eipx

names

5.

(269)

:

Wohls

Okeanos

:

(

?)

series

Schw

F.

2416. :

19.

of

mystical

UNIVERSITY MUSEUM.

270 N3Dn-iN deity:

jns deity:

b"JT angel:

19.

Schw

Nnn'Dio'jn

I.

bsniK angel: Stiibe (Wohls

Km

1.

deity?:

19;

34.

D'DTS, SDD1N, D'onn Hermes, see to 2:

DTK

B

Ares?)

IjK'pil

angel:

Weti

angel:

Pogn

Bel

Enoch 6:

Schw

7).

^K'3B.T

D>»nn

n:T

2417.

:

'J-iT,

XJKIJS deity

Schw

G.

11,

18,

:

Wohls 2416.

KDD1K.-

pnK:

father of

19, 34.

19.

Wohls

angel:

2416.

granddam of a

'K:-isr

and

II

parallels.

irann epithet of "KJilK: Pogn B.

lilith:

40.

^K'an angel:

oa^na

lilith:

'XTiya

angel: 38.

18

iisma angel

:

b^'pia angel

:

(cf.

Dabn).

13.

Schw PSBA,

^Kntion angel:

K"'n,

K^n

Mand. supreme Pogn A, B;

Life,

40;

deity:

Wohls 2416.

Lidz

5.

nvn the Living Creatures

etc.

^smj

Wi3J

is'naj,

Gabriel: 7; 34;

(see p. 96 f.).

angel

ca

^'n Evil

Potency

Da^n, Dol^an, cvrhn

:

N'DT epithet of

a'ln demon

Hermes

=

na'h Dlibat love

:

B

:

(cf.

^K-n'oin angel:

2.

Dilbat, goddess of

non mother

of demon:

bx'on angel

Wohls 2416.

:

ri'ViDn demon ^Knon angel:

bK^rjn

28.

Schw

G.

Stiibe

and

^Knon

:

Schw G. 35.

angel: 13; Stiibe.

Schw N. Schw 2417.

angel:

itnn ghost

:

c.

=

^K-n-run.

psno).

36.

:

8.

11

lilith:

^K'OKn angel: Schwab,/,

p»2l angel: Pogn

:

30.

parallels.

14.

:

xii,

298.

Schw N. Pogn B.

:

angel

bxnaJ,

lilith:

19,

Montg.

S'J?313

(Wohls ^KnTJ).

Stiibe

angel: s.

KTW Zeus:

36.

^X'nK'3 (?) angel:

"NJTin

Schw I. Schw I. Pogn B.

Dillmann's

in

Aristikifa,

but

;

bK'p'T

NJ-IJ3,

2417.

deity or angel: 40.

^Kmn angel:

19.

Glossary C, eipc

text to

n^K ghost:

:

genius:

infernal

(cf.

cf.

=

Schw N. ghost: Schw

2.

a deity (Eros,

eilpnipne'S

-3

19.

^K'D^D-n angel:

bsTin).

pnK

demon:

t:"n:n

19.

angel: 19;

ijKns

BABYLONIAN SECTION.

Wohls

bx^nn

—ARAMAIC

MONTGOMERY

A.

J.

Wohls

angel:

2416 bxniN).

Stiibe's,

(for

INCANTATION TEXTS.

I'trs'i^D

psm)

Pogn

angel:

B. '3l3D^t2

k:xo

[D,

pjnjn

TT, Tnv nin'

Yahwe

W

Wohls 2417.

ghosts:

N'nm' angel:

11.

Mandaic genius: Wohls 2422.

19;

deity: 19.

CJTio deity:

angel:

27,

^'NnojD angel: 35.

passim.

Pogn B; Lidz tmtN' angel: Pogn B.

rnr\

4.

2 (see to 2: 2).

deity?:

K11B see "ilonK.

:

sb^DO the Word:

19,

nrOD

deity: 19.

34, etc. (see

:

f.).

Signs of Zodiac

t6'bG,

tibhiD,

P30, PN3N0 (cf.

96

p.

S'S-onn angel: 35.

Michael

ijNa'O, ^'Na^o

271

i.

19.

nsiVD name of God: "ID

29.

demon: Wohls 2416

(see p. 81).

ib.

xi^j-iD

t'N'm angel, or divine

name:

25.

name:

25.

mo

epithet of a deity: 19.

Wohls 2417.

ghost:

"KJN' lilith: 38.

pN'SV angel, or divine inp' angel: Lidz

N3nr

Pogn

i;

Mandaic divine name

'NJtu: :

Pogn

B.

Nan'

angel,

with

"eleven

following:

DNaJ Mandaic genius: Pogn. B.

B.

names"

:

38.

bsnnj angel: bsncj

Schw G.

angel

^NnTj angel: Wohls 2416. 14.

Schw

angel:

PSBA,

xii,

298.

Waa

angel:

'XJ3

Pogn B.

ND'a the "heat" demon: 30: 2. 7NnD3 angel: Hyv (in NiD')? o 'NlE-an; cf. Kasdeya angel of evil arts, Enoch 69:

god Nannai

Dmp3

deity: 19.

^X-mj

angel: 35; p.

J't:

:

36.

•

Wohls 2416

(see

96).

god Nirig; 36; I'TJ

:

Ellis

i.

12).

tn^b Leviathan:

miD name of God: Ellis 3. mno, Nin'D, ktd (Manti) Moon:

2.

34,

NO'ano demon

:

;^y.

TVOno,

bx'SBno angel: Wohls 2416. ^'Vrno angel

:

jntiO'D

B.

Pogn B.

N?3no the Destroyer: ^'njDD angel:

sra Sin: 36; Montg. 1icni:nD deity:

9.

Schw G.

Metatron

:

25

;

etc.

Wohls 2416; Pogn B. angel: Lidz i; Pogn

NJtiD

Wohls

2416.

Satan:

2,

19.

etc.; KJKt3D, 19; cf.

KJKnDN.

;

UNIVERSITY MUSEUM.

272

^X'ajDD

Wohls 2416.

angel:

ID, K-iD "the Prince":

97

^K'ODTD angel:

T^J

Wohls

angel:

Ss*:v

Wohls

p. 27,

Arch.

Schw

:

iv,

15);

evil deity:

=

name

Pogn

nos.

she-angel,

(a

I.

(but

14,

see

to

8.

:

Kedron" Mand.

great

"the

(cf.

"the great Jordan"). sni^iBp

name

of

demon

D'lsnasp angel: Lidz

Mand.

B

Schw

NDip divine name?:

angel: 7; Myhr.

^^?'D3;:

8.

Wohls 2422

268).

"inov Istar,

God:

angel

imp

2416 (see and Bousset,

Rel.-zviss.,

f.

K31

F.

Adonai: Pogn B.

deity: Lidz 5 No. II).

"I'V

8.

'v,

Schw N.

:

angel: 14;

bx'papap

8.

8; xiu

:

epithet of

^N'-iis

baa^V genius or angel

baov,

angel

b''\^'''\-S

angel: 15.

^Nniv angel:

niT

nis epithet of

I.

14.

ijX'sno angel: 14, 19.

Ssmo

'V

n-aiis

f-).

angel: 15; Schvv

bs'ilD

BABYLONIAN SECTION. niX3V,

7 (see p.

5,

:

36.

:

5.

19.

NQp idem. noavp

of lilith?:

name of Schw F.

of

angel

death:

38, 40.

angel:

bii'''^PV

Kmpj; "Barrenness": angel

^JK^aiJ? ^J'NSnij?

:

b'lXT

angel:

11.

Wm,

^vrm

2416.

^K"XT angel

8.

Wohls

form of Raphael

Pogn

Lidz

:

i

19.

b'm

Tirhs father and mother of

demons

8

:

(variants

in

deity: 19.

^K'piE angel:

Mand. genius:

B.

Wns Lidz

:

B.

Schw L

Schw N. Schw

a genius?:

Np3"i, 'n

4.

ibid.

F.

mother of demons.

Mystery:

37. 13, 28.

bust, b'K'En, ^'VNsn, b'j?sn, b'nssn

D'VnsD for Piriawis,

b^VtS,

Lidz

:

^N'Vm angel: Schw L

8.

angel.

Pogn

angel

bx'om angel:

SD'bB aobzi genius: ^N^JS

NDan

n

17). "•yibsi

Pogn

angel:

^K'B'Si angel:

idem.

onbsi,

B.

Schw L

jNna D^?1 a male genius

fP'i

j!?a

Pogn

angel: :

rrns DX1 a female genius:

B.

Diranas deity:

Schw N.

form I

;

(cf. ^'SSiiv, b'yis

passim, see

of

Pogn

Wohls

p.

96

)

Raphael:

f.

Raphael:

B.

2416.

bx^'^c angel: 10. ^"NP3E',

^'K'SPSC angel:

Pogn B.

;

:

"If Shaddai

bxmc

8

:

MONTGOMBRY

A.

J.

Myhr

;

bn KlB'

;

ARAMAIC INCANTATION TEXTS.

^^^^

, Montg.

F.

14.

attention

.

35

occur-

B

„

B.

B.

_

,

Schw

:

r,

t,

Pogn

:

,

demon

'inB'

n Pogn

;

t-.

,

y^Xpnc angel

midrashic

the

;

bxnB', b'Nnc, Ij-^B', b"N*''KiB' angel:

t:-

.

my

Perles calls to

/r> r (Prof.

Tv^

deity:

30 Pogn

36,

:

Montg.

>

a"&el- ^S-

'^^'"^

^'N'Dbc angel: 35.

KrnDE'

Sun

B"ONC

E^Ot^',

7-

,

Schw N.

angel:

273

F.

rence of 'tnor; see Griin-

ZDMG,

baum,

=

f.

sdtse,td.

Perles,

See

f.).

59

xxxi,

Gesammclte

p.

225

nsjpna,

n'atSJ,

games

in

D'J3.

In

Hst

ghosts,

of

evil

(=

i

Lidz

Dap-is,

?),

—

cf.

;

"eleven"

the

K333, niTDl, 'JTO. P'nV, xspin?:, njnDi,

names:

angel

mystical

Schw G: "isj, n»no above, Wohls 2417.

in

cited

j'Z'jc?.

Ellis

sbaDD, nno, nasa, naana, nnTD,

in Ellis 3:

namx (= kdoik

spirits

some

angel:

D'1^51lDXp).

:

A

F.

'NJn(n) genius:

^^-^n

198.

Schw G sanDD, iTK-itr, Schw M a list of

of

bw

1901, p.

Also eleven names of angel

nnTn,

Schw

bx"n'n angel:

Aiif-

Names

rhii, 'IODD, id-ddd.

For a

msB,

\h'i,bh^,bb'0, etc.

names, see

lilith's

No. 42.

Some Kabbalistic forms of nr in\

Hyv; cf.

in'

in'

Q;

Schw O;!"!,

VV,

Stiibe,

1.

16;

lDt5'

n',

ib.; 1.

i^;.

n'nK 1.

-is?s

35,

|*KfK, I'BVO

n'ns

Stiibe,

,

KKKKKK, 20: Stiibe,

1.

(Atbash),

1.

29;

nynx,

5,

(see p. 60 f.)

mm,

Hyv;

28; n'3n\ 7:

13: 7; nn nn, 7: 12; in'nx' 31: 6; pin\ 14:

Stiibe,

!c

Schw

in'

nin< etc.

8,

1111,

Ellis 4,

Stiibe,

1.

15,

2.

NXN Schw

center;

I;

KSSN

2, 5.

15;

p'm

Stiibe,

1.

p'H' j^o fD, eiD 5)0,

66.

Cf. also

i:

1

5

13,

:

2

;

1*0

J'K' {"p

24: 4f, 3:

etc.

6, etc.

29:

;:

:

GLOSSARY B PROPER NAMES OF MEN AND WOMEN K3K Abba

Komesh:

s.

17;

s.

Bar-

KTK

Ibba

Zawithai:

s.

Abbahu

in3K

nsnxnnx, n3KnNnnK Ahathadbah

2.

sorcerer?)

(a

tl3BKnnK (w. prep,

in32K Abanduch d. Pusbi: Kins Abuna s. Geribta: 2.

bon,

5.

nbJK Aglath

n^K

Idi,

d.

Mahlath: Schw P.

DIN Adam; nsDip

'K

:

10;

mx

Ukkamai

'33:

Pogn A.

Far-

B.

Dade:

m.

Schw F. HON, NDK Imma m. Hisdai Schw E; m. Osera: Schw G. nitSDK Amtur d. Solomon Schw L

'031N

Wohls 2417.

:

Pogn

Ahathema Pogn B.

KDynns

m. Asmin

13,

ruchiro:

Dadbeh:

s.

Pogn B,

:

(not in glossary).

no. 18

12, 16.

Ahathat-

'n^b)

Nanai

d.

d.

2426, 2414.

DKnK: Ahath-rabta m.

ttnT\

patriarch)

(the

Schw O;

8,

Imma: Wohls

7,

:

Myhr.

Dmas Abraham

Ahdabui:

Ahathbu m. Wohls 2422.

I3nns

kita: Stube.

f.

Zutra:

:

piti

Adak

"injnr

s.

"inx

B see

Hathoi:

6.

Aduryazdandur Pogn (for first component

Oni Har-

-noDin ':ik (?). masdar Tardi

m. Tardi

20. Justi,

pp.

5i; the

5.

second error for Yazdan-

—

dad?

see

Ephra:

Anur..d

Ihi

injnr'N

18.

Anosai

Wohls

nns, Mand. riKHKAhath d. Parkoi: 3 ; d. Hathoi 6 m. Do;

Doda:

; d. Nebazach 28 m. Churrenik: Lidz 2; d. Dade Lidz 5.

25

KnnOK Anosta, K''n

:

for

previous

d.

Sebre-le-

ibid.

3.

2422.

dai: 21, 22, 23; d,

(error

name?)

Ahathbu:

s.

Pogn B.

:

Mehinducht:

d.

ibid.

27.

Ahdabui

Parkoi: 28.

7,

S'B":s Anise

KMK Azia m. Maria: Lidz

s.

Anos m. Zadanos

'KKnJK

Izdanduch m. Yezidad:

f.

T.iWK B'liK

146).

ib.

'n'N (?)

^mnx

mo

;

ni:K

Anuth-haye Yesho: ibid,

(274)

("vessel

of

life"?).

K3nt2DS Astroba: 29. I'BDK

Asmin

:

:

ibid.

nsnjtSDK,

d. Idi:

Wohls 2417.

l-Asmanducht m. Dadbeh:

12, 16, 31, 33.

.

—ARAMAIC

MONTGOMERY

J. A.

Aspenaz

MBDK

Myhr Osera

K1D1K

m.

Gaye:

(?)

(see to 7: 4).

INCANTATION TEXTS.

injons, n3-Bahmanduch(t)d. Sama: i, 13; m. Geyam-

buch

Osera and Imma:

s.

Schw G TTNSS Aphadoi B.

13;

'nJBV'K

Ausz.

Saborduch:

s.

Ihi:

s.

i,

3NTjnn3 Bahrezag

Kusizag:

d.

Justi, p. 6).

'nn3

Bahroi

nnjnn3

'D'K

5,

(32,

Bath-sahde: 34.

d.

Bahranduch Z.

26:

35),

K. F.

f.

nir'N

Zand: 19; 34 (sor-

s.

cerer or deity?).

nncmx -lETK,

Artasria Ispiza

TtyK Aser

s.

2426 NJl-iriK

Immi

d.

(cf.

lannx

'ajo Babai

Schw

;

s.

Bedin: Syriac.

112;

Wohls :

26

Pogn

'33,

see

BiJKSS Babanos s. Kayyomta: 9; s. Mehanos: Pogn B.

pT3 Be (h) din f. Babai Wohls 2417 (see :

347 b).

:

39.

=

=

Hal (so Chwol CIH, Talmudic name

(artificial

(

form).

m. Abba:

Stiibe.

Bar-mesosia:

?)

Hal,

Schw C. (cf. my note on Schwab E, § 3; a master

Wohls 2417

n333, BnJ3«3,

Justi, p.

15.

Terme

Rodw

cf.

Kn'3"i3 Barkita

.TDiCD n3

better

:

d.

xnK in3 Baruk-aria (Farruch?) s. Reshinduch: Schw M. iTan^ana Berikyahbeh s. Mamai:

magician,

Nold. Pers. St. 395, 414).

pT3,

Bardesa

?)

"Kn n3 Bar-haye

ff.).

("citron").

(cf.

(

Dodai:

s.

K"n )

:

Ethroga m. Kukai

B

KDTI3

17.

F; H. naixriK Athadba

praise"

of sorcer-

B.

30.

Bosmath

f.

7, 27.

of

Barbabe m. Yazid: Pogn

Schw C

Komes:

Arha:

s.

296).

name Schw G.

Bar-gelal

(m.) Ispiza: 30.

f.

Arion

Kt'SE^S

N''3X313

^!>3")3

NniN Arha

ii,

(artificial

er?) s.

(see Nold.,

"son

perh.

•\2 ?

i.

Ardoi s. Hormizduch: 3; Gayye: Myhr.

Newan-

d. i

Banai m. Merduch:

'k:N3

:

dar: Ellis

Kawaranos:

d.

duch: ElHs

Ispandoi w. Ephra: 18.

"D'K (30) Ispandarmed m. Yandundisnat 30; m. Dinoi: 32, 35; m. Beh-

tl'iK

syr.

Pogn B.

18.

Aphridoe Lidz 4 (cf.

Tmijsrx,

•mN

G. Hoff-

aus

A'cten, 128).

mSK, Knsx Ephra K'lTlBK

B.

Ellis i (see

mann,

Dawiwi: Pogn

s.

Pogn

:

inn3 Bahrad:

(see p. 83).

275

with

artificial

name?). !>'«<-,

i'KDB'O

'33^65'

-13

Bar-mistael:

13,

Myhr

7,

(see to 7: 13).

Bar-sibebi

s.

Tshehrazad:

15-

T\»c^2 Bosmath

d.

(biblical).

Aser:

Schw F

:

UNIVERSITY MUSEUM.

276

ikiryo

na Bath-sahde m. Bahroi

:

34.

N'DN n'3, riN3 Beth-asia d. Mehanosh: Pogn B. 3, 29.

^^3D^«''J

Geyambuch(?)d. Bahman-

BABYLONIAN SECTION. Dazaunoye

X'lJlxn

38.

najxnan Duchtanbeh Pogn A (p.

Hawwa Pogn B

ducht: Pogn B. "J

'XJVJ

Aspenaz

s.

Geyonai

duch

Pogn B

:

probably

(=

unpub.

Durthe same

sntJi,

NTJJ

Geniba

Dodai

s.

(cf.

86).

p.

Ispandarmed

s.

Payne-Smith,

35.

:

887).

col.

nnri, injyT Denduch duch ibid.

d.

Chosri-

Geloia:

Pogn B Adhur-

:

imn

Montg.

:

4

Denar(i)tad. Misa: Pogn B (cf. masc. Dinar, "penny," name

"laugh-

Gamaliel: Schwab O.

;

Lidz

:

Nmxn, Nnnjn

no. 16094,

:

ye^oia^

ter"?). b'bKii

Dinoi

'IJ'T

m.

;

^th^i

Justi,

8.

:

(Geloie)

Geloia

N'l^VJ

Mamai

s.

ruchusraw

Myhr.

:

Kumai

d.

18).

Duchtanos d. m. Far-

tn^nan

njjtnan,

:

Gaye

'Adwitha

s.

'SDJ

Gaspai w.(?) Farruch: 41.

'mJ

Guroi

Durduch (

d.

Noldeke,

for

duch). ['K]jnJ

Tati: 25.

s.

Gusnai

"tm Darsi

"the foreigner"

B, no. 3 (of. below, njantN'

snonn,

Hadista

'N-

M f.

Sarkoi: 12,

WIKT Dade m. Terme:

n'nuT);

(also

ib.

m.

39;

40

written

'Nnn,

iTJin

Honik

5

snn Doda(i)

m. Ahath 23 Hinduitha 38. ;

Mar-

d.

:

25

nmxT Dadbeh

Tn, Ti«T 34;

H.

K-in..nn

s.

Hyv; Lidz

Pogn

B.

Ellis 3

:

Dodai:

17;

38.

16;

12,

s.

Ahath:

s.

f.

5.

m.

Ispand-

26. s.

Mama:

nansT

15;

s.

5.

Hormizduch m. Ardoi: 3

14,

(?) Aphridoe:

dora

Mahlaphta: Lidz ^^^0I1^

:

:

Hormiz

Asmanduch:

David (the king)

r..

armed renin

16, 21, 35.

»nKT Dawiwi(?)

s.

d.

Dadbeh:

Komes:

m.

;

:

12,

m. Mehperoz

16020 (unpub.).

tha: 15; d. Ahath: 21, 22,

naiT,

;

Hinduitha

s«n'n:\-i

(yiKi).

nn,

Mah-

d.

(see above, § 3).

d.

Ahath: Lidz

d.

Hindu

?)

Schw

Miria:

Hadassa).

laphta: 24; m. Marathai:

Pogn B;

Mahlaphta:

Ahath:

15.

d.

(biblical

njn, inyn (njn

mNl Dada

29.

:

Pogn

Beth-asia

d.

;

d.-

Zadbeh (

Mehduch s.

Denarta

Noldeke,

beh).

14.

:

from

:

Pogn B Azadh-

::

—ARAMAIC

MONTGOMERY

J. A.

nt

•nt,

Zadoi K'nsr

ins

Newanduch:

s.

Hyv

Zutra

m

:

Zand

f.

B.

Arion

nai

Zaroi

1"iT

C3nr

s.

?

Pogn B.

?: :

d.

7,

27.

24.

Yokebed

1331'

(

for

second

the

above; the first a name, see Justi, p.

Payne-Smith,

149,

Mahlaphta:

Yazadpanah Gus-

cf.

Persian

37.

Zarinkas

against

Izdanduch:

s.

Pogn B

:

word s.

Arabic,

nJEnsTK'

'SJCnJ

er or deity?).

nsNT Zapeh

Pogn B; (Aramaic

149).

34 (sorcer-

19,

:

ibid.

(the

Mar).

title

Sisin:

s.

Yazdoe d. Rasnoi: Pogn B same name, Justi, p.

n'nr.

2.

277

B, pp. 103, 14).

nxTr Yezidad

Ukmai: Schw F

s.

(w.

Pognon

377).

Anos Pogn

Zawithai m. Ibba:

K1D1T

TIN'

s.

Kaki:

s.

(cf. Justi, p.

EnjNnst Zadanos d. 'sn'it

Yazid Barbabe: rather than

Tr,

'Adwitha: 38.

s.

Zadanfarruch

jxnt

lo;

INCANTATION TEXTS.

2924 (un-

?: no.

d.

1585).

col.

pub.). a'3n Habib: no. 2924 (unpub.). Kin

Hawwa

'SS'^n

Halifai

Pogn

.

.

.

s.

?

:

Yasmin

}'DD'

Ispan-

s.

30.

Dadbeh

d.

:

12.

Schw

8,

O.

Emme

pr\T Isaac the patriarch: ibid.

19).

patriarch: 4. :

t'lJX

19.

Ama: Schw

KO
:

3pr Jacob the patriarch:

d.

.

pjn Hanun, the house of

no'n Hisdai

B.

Sisin: 29.

s.

non Hmri sai Pogn B (no. (ni3n)-ii3nN Enoch the 'KC

darmed

(Eve) wife of Adam:

13; m. Sisin:

Yandundisnat

tSitrnJinr

Pogn

"1K13

zag:

E.

Chewaranos m. BehrePogn B (cf. Noldeke's

review, p. 144).

B.

JWX13 'DKC Tati m. Guroi

Lidz 2

mt3 Tardi nrK-in'Cta

25.

:

Timatheoz

n-KriKD'ts

Chewasizag(?) m. MehrPogn A d. Papa Lidz 4 (see Pogn, p. 18; Justi, p. 182; Andreas to Lidz, propos-

kai s.

Mamai:

("Timotheos," Lidz). d.

Oni:

20.

:

;

ing chush'Zak).

Kezabiath m. Aduryazdandar: Pogn B, no. 23.

nK'3NT3

Tsherazad m. Bar-sibebi:

15-

'mnrn,

'nnri3,

huroi(?) ytnn',

jne"'

Perahia,

Joshua,

Jesus,

traditional

s.

Komes:

(see to

^nnyri3

s.

Chuze-

Pogn

Beth-asia:

B.

s.

socerer

8; 9; 17; 32; 33; 34 32).

nnr (?) Yazdid

:

Mahlaphta:

Kn553

Kalletha

'^5013

Komai m. Duchtanbeh: Pogn

d.

17.

A. 17.

'UOIS

Kumboi m. Meducht:

35.

. :

UNIVERSITY MUSEUM.

278

B"ni3

Komes

MaWaphta:

d.

BABYLONIAN SECTION.

Mehrodan: Pogn Wardan,

pnnn

17.

=

VoSavric

nSD3 Xaro s. Mehanos 40. innoa Chosriduch m. Denduch: Pogn B. 13D3 Kaphni f. Newanduch: 10; h. Newanduch 10. II

B

(cf.

Justi,

p.

:

;

'K-.

•>n'B13,

4;

2,

Kufithai

s-

Dadbeh:

d.

m. Pabalc: 16.

12,

Mihr-hormizd

nn'O

Mamai

:

34.

n- Mehrikai s. Kusizag: (from Mithrakana, s. Pogn

'Kpnnjro,

A

Justi, p.

214).

Mazdanaspas s. Kusizag: Lidz 4 (see Andreas ad

Churrenik d. Ahath: Lidz 2 (cf. Andreas, ad loc).

loc).

p'r-113

{KDN-in

Churasan w. Chuzehuroi:

Pogn B see

but

(cf. Justi, p. 78,

Noldeke

Pognon,

to

p.

144). Kn2tn3,

Kusenta m. Su(from Pers.

Kn^vcna

maka: Pogn B

derivative?

Waresna, or

—see

KD'ns Kethima m. Nana

:

Schw

L.

CUSHD, BiJno Mehanos m. Xaro: 40; m. Babanos, Pogn B; m. Beth-asia: ibid.

Dadbeh: 12, 16; m. Hormizduch: 14; d. Mahl(aphta) 9007 (unpub.). d.

:

'inn

Mehoi

Dodai:

s.

msHD Mehperoz 3

(=

206;

cf.

s.

15.

Hindu:

Mihrperoz,

Ellis

Justi,

p.

above, § 3).

(=

maheng,

Justi, p.

186?).

Mihrwan,

Dade Pogn :

(but Noldeke, sneSno).

B

snB^no Mahlaphta m. Komes: 17; m. Mesarsia: 19; m. Hindu, Pogn etc.: 24; m. Pathsapta: B; m. Hormiz: Lidz 5. n^no Mahlath m. Aglath: Schw P (biblical).

Mehuphta m. Rakdata: Pogn B (but Noldeke, snB^nn) n3n'0, naiTSO Maiducht d. Kumboi 35, no. 16093.

KJobn Malkona

cf.

etc.,

Maksath: Schw

s.

P.

Mamai, Mama: m. Geyonai: 8; m. Hormiz:

''»^5D,

'SDSC, kod:

m. Berikyahbeh: 26; m. Mihr-hormizd: 34; m. Timatheoz: Lidz 2. 15;

npDD Maskath m. Malkona: Schw

P ("olive-gleaner"). smiDD Mesorta m. Kurai Pogn

Meribanes Justi, p.

=

208).

Marabba

KaiKD, X3S-INO witha: 38. NlN-iD

pine Mehraban s. Yazdoie: Pogn B (Pogn thinks error for following; but

s.

B.

:

nsnrno Mehinducht: m. Anosai: Pogn B

SJiabna Mahlephona

KHBinD

Justi, p. 354)-

nnna Mehduch

s.

DBDSJKniD

Kurai m. Mesorta: Pogn B.

'ST13

351)-

nrmin

Marada

13-no, '10

h.

snND Maria

d.

'Ad-

Hinduitha: 38.

Mordecai

IHTO Merduch

s.

d.

s.

Saul:

Banai:

Azia: Lidz

41.

7, 27. 3.

:

J. A.

M

Pogn

:

KD'ny 'Adwitha m. Marabba,

Mersabor f. Kayyoma: Pogn B (= frequent Syriac

Martha m. Dodai:

'snxiKO Marathai

(=

15.

.

.

Pogn

d.

N'CiEns Mesarsia

Porath

s.

34, 35.

B.

Muskoi

•IDC^

Simoi: Myhr.

B"JNno Methanis

G.

Newanduch

1 1

:

5;

Noah

'XJW,

(patriarch)

s:K3

tssiiB

—

:

10.

:

Nana

(also

chosraw

s.

Itryb S'laVD Sebre-leyeshu f

B

.

Anuth-

(w. Pognon

(my?) hope

KOD, 'NDD Sama(i) duch: I, 13. 'IB'D

=

in Jesus").

is

m.

Behman-

KpoiD, xpHDiD

Pogn

nomo

?

:

30.

Sumaka

n'3i"iB

p.

Lidz

(cf.

Pharnagin

PJJIB

s.

Ahath-rabta

Farruchrui, Justi,

96).

traditional

s.

Pharnagin

conjurer)

(a 7,

:

Myhr.

G

KmiB, Esth. 9:8).

(cf.

Kusanta

NHBtJ'

Serin: 9.

m. Farruch:

ns Path-sapta

Pogn d.

:

NiNiDsns) FarruDuchtanos: Lidz

Farruchiro

ncriB Pusbi s.

B.

Saradust

Sahduch

s.

'miB Porathai m. Mesarsia: Schw

Simoi m. Muskoi: Myhr.

13D1D Simkoi m.

m.

3;

4-

Pogn B

"his

?: 41.

28.

Farruchan

xnDDi-13

Kethima:

d.

Schw L; Nanai m. Ahathatbon: Pogn B.

haye: Pogn

s.

Ahath:

m.

Parkoi

Anur

Pusbi: 5;

s.

I.

:

nj

4.

n'ms, x'n-iB, s'nna Perahia f. Joshua (Jesus) 8; 9; 17; 32;

'131B

m. Behdan-

;

Chusizag: Lidz

33; 34 (see to 32).

28.

Pushbi:

d.

Kaphni 10, duch Ellis i.

d.

16.

n'nsB Paproe d. Kukai: Pogn B (= Arabic Babroe, Noldeke,

29.

Nebazach m. Ahath:

nnJVJ

2, 4.

:

Dadbeh:

d. f.

ins Farruch ^T^<33

Kufithai

s.

:

Resan:

d.

SSSB Papa

Keils.-

Pers. Stud., 400).

Mahlaphta: 19;

s.

Schw

:

Pannoi

'US

Denarta:

m.

Misa...

KB"D

:

40.

f.

297).

iii,

Pabak

P3XS3

sorcerer:

Rabbi, a

s.

(see Noldeke, Z.

forsch.,

fol-

•

Hindu:

d.

ntno Moses (the lawgiver) .

Kvnaiy (?)

Hyv 8

:

m. Hamri..shai: Pogn

B.

Justi, p. 206).

niKO Marath m. Rasnoi lowing name).

Kmo

Emme

N'DV

nuKe-io

name,

etc.

38.

Mariam: Schw Q.

D'no

::

279

ARAMAIC INCANTATION TEXTS.

MONTGOMERY

K'TO Miria m. Hadista (^ Miriam?).

:

8
A

d.

5.

Mahlaphta

(with Pognon

=

"Sabbath-daughter").

n3

;

UNIVERSITY MUSEUM.

280

d. Mahlaphta: 24; m. Zadanf arruch Hyv.

'pup ICaki

BABYLONIAN SECTION.

imac

B

Kukai m. Paproe Pogn :

•'Hp^p

KOt/KOff,

JUSti, p. 166).

Mersabor: Pogn Syriac name, Payne-

KDVP Kayoma

B

(cf.

(a

Smith,

s.

col.

cf.

3538;

the fol-

W

Saul (?)

'^C

Sili

Q

Rabbi

of

father

sorcerer:

a

Hyv (artificial name?). span Rubkai: Pogn B (=

Ellis

p'tr

DlKDDii

Dada:

Rustaum

s.

Churai

:

Schw Amtur:

Lidz

;

:

9.

Kaphni

m.

34, 39.

:

5.

m. Saradust

10;

:

d.

16.

12,

Pogn «'B«B' Sise

:

f.

I.

Sarkoi

•'ip-iC

B.

Pogn B

Beth-asia:

d.

(compare the following).

Rakdatha d. Mehuphta: Pogn B ("dancer"). Resan m. Methanes 29.

snsnp-i

}Bn

I

Sirin

Heb.

np2-i ?).

Hyv;

(nc^D),

Solomon (the king)

ficl^C '31

Sarkoi: 12, 16.

s.

Schwab

9.

Mordecai: 41.

f.

Solomon (the king)

KO^E' I,

:

i,

Farruchan:

m.

nnnxE' Sahduch Lidz I.

lowing).

NHDVp !Kayomta m. Babanos

Ephra:

Saborduch m.

13-

:

:

inj'JCNT Rasnenduch Lidz 4.

nnrr'T

d.

Aphridoe:

Sisin

ftT'E'

Yazid: ibid.;

m.

29; m.

Haliphai:

Pogn B;

d.

undetermined

Hawwa: ibid.

(:=

60?).

nc Seth

(the patriarch)

:

10.

Resinduch m. Baruk-aria:

Schw M. 'Uen,

ri'iJCi

Rasnoi

d.

Marath

m. Yazdoe: Pogn B.

K'tSTTi :

8

Nnxn

Terme

d.

Dade:

39.

Tata niece of Bardesa

:

39.

:

GLOSSARY C GENERAL GLOSSARY tos father

:

pi.

lin'nas 36

•T3N perish

:

9

7.

:

2417.

KJnain destroyer

KJ3X stone

inx be behind, tarry: Af. Wohls

5.

:

36

:

inS behind:

5.

:

iins do.

sict 'Jas Hyv.

:

Kn3K, NnK3K lead

39:

(tin?): 19:

10,

Montg.

Kiaj?:

5.

2.

KmJ'K

letter,

writ

divorce

of

KJm'K IK,

'niK

4,

Schw L

:

if

8:

or:

IV

if

Kav

^

;

ttn'TK

^m

:

^VK 1:11. xnins 35

5,

^as eat:

:

2:

KJ^TK

impf:

I,

b'tx

Ellis

ba unto,

nytN 6:

36:

4,

KHK brother Knsns KJnK

:

pi.

sister

Pogn w. :

of:

Pogn

sa

IT'S,

B. ?:

ibfN

9.

4

Pogn

^K

1

:

B.

6.

15 (see bv).

i4;"'nbs, pi.

(also Glossary

A).

Knn^S goddess: Wohls 2417: 5, xn^N ("K) Wohls 2422, 2426 (or, curse?).

F,

:

DijiV

whoever

7; nsban,

36:

16: 5

3.

Knini)S deity: 38: 7. ci^N

relative: 34: 2.

IHK take hold

=

4.

sn^Sgod: 7:4; «n^'«

B.

suff. 'ins

39:

6;

byrn,

Schw

ib't'N

I,

B.

iO''N

K^3K food: 18:

2.

^Tn Pogn B; impv: ^ry ,b'W

Talm.

(f) eats,

9.

sweating fever: 24:

go:

not

Schw G.

niK ,nnK letter of alphabet: nvniK

9

is

naiK error for following npis

:

squeeze:

Pogn

n'b is not:

K31K a disease: 24: 2.

pK

=

Lidz

Lidz 2;

17,

Pogn B repeated ... or Pogn B.

which

nbn'S 37: 3;n3nv are

is:

in him,

alcove: 12: 13.

Mand.

5.

UNC Schw M.

nought:

rrx there

Lidz

:

as: 32: 9.

8

:

13-

KJns ear

P'K pS

7.

3,

B.

Stiibe 58.

oh(?): Schwab F.

i»b'« tree: 34:

NnrK roof: 6:

mnx

"K oh: Hal.

TK

nJK hire: ntjs Pogn B, stjv Lidz

:

Pogn

pa'Sinj?

8:

Af

.

teach

:

ssbo Hal

Pogn B; as from

11: 4.

(281)

nss'^i, «\1?).

;

ib.

s-'EJlSs^

(Pogn

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

DK, D'S if: 2: 3; repeated, whether ...

KD«,

K^:'S

EUis

or,

I.

mother fD'CK 8 :

4,lVKDjf,

:

pi. 'CJ

KDiDS

IDS,

to cattle, posses-

Schw M. px be true Hof pjoinn Schw M. [ON Amen: e. g. IDK fDK, 14: 8;

.

j'Dl

,

Pogn B

]']!,

(see p.

Knuo'n

denominative

JOK

of

artisan (?) in

1DN

sjdix

S'lJOKT

]H12

:

30:

-len'N

:

if

:

,

:

-

face:

13:

presence,

KTDN

Schw

\iiK>,

in

i'nds 12,

and

etc.

;

Nmo'X

'i»i)

Schw R. man: i t;o''K

10,

KTKJN

38: II.

man: nt^Ni 'K, Ellis 5. NnnJN woman, wife: 31: 9, 32: i; Nnnrsg: 4; snn''S3: 3, 7: 15, etc.; nnws Schw M; anna 3:3; Knni?, Lidz 2; E^S

(see p.

Ellis

Wohls

3,

Frankel;

see

form a confusion

the

feminine

or

of

N-1D''S?).

ava wood: 38:

7

'CJ'K 7

5.

7, etc.

(but

with

flN

pi.

2:

ditto?

2422 is

constr.

38: 8; 15, KL"JK 32: 13- B"JV

binding: Lidz

71);

F.

your

B, no. 31.

"DN over? ji3'DS paiy ''K

3.

angel:

spell,

N1D10 spell: 3:1.

IK anger: Schw F.

Kma,

p.

etc.

KmnD'K goddess:

Pogn

n'3

;

(see

ib.

snos, "N, "v bond,

9.

]M^S32

5,

Af.

14;

NiiD'S ditto. 4: 3, etc.

3.

N3ND vessel n'T^

'BJS

19:

linnDD Pogn B.

i,

52).

5.

pK yea: poi pv Pogn B (see IDS). NriNJK vessels: 38:

B.

5.

N'TDV, prison,

5.

Lidz 4

non^J

etc.;

4:

p

in

Pogn

3,

:

9: II, Lidz

ppl.

2.

jN

13

:

charm, of magic: 4:

"IDS bind,

IDKO word: Schw M, lO'O 13: K10S tree-top?: 34:

3,

tnpDK? Wohls 2422 (see Frankcl ad loc).

;

-ions 37:

7,

:

(see

OD'K, ODj? threshold: 6:

NnsipD''t<,

has JUKWON, whoever worked for you, Pogn E. command 2 3 Etpe.

say,

i

:

etc.

I,

hall: 12: 13.

4,

faith: 29: 12.

IC.

129).

p.

63)-

3:

pi.

nos, SDK myrtle

NT^SD'N

Lidz

healing, etc.

13: 8;

sions, :

8.

;

N'DN, K'DKD,

5-

parallel

35:

Styj

12,

:

NDN heal:TD\ w. suf. i: 15; Etp. 'Dri' Wohls 2422 ppls.

38: 14; plur. pnnnD'N, 36:

nmooiN?

1

moreover:

2.

3:

Schw

11,

etc.;

lax turn away: Pogn B, Lidz 'TSK darkness

:

'P^sa epithet of

Schw

F.

pJlD 7: 11.

DiBisx fraeparatum? 13: NH'^px keys Pogn B. :

:

NJniN trap

:

«11K,

I.

Wohls 2417.

12.

la.

;

MONTGOMERY

A.

J.

NmiK way: Hal 3. K"NmK Aramaean Pogn nynN

2:

Pogn

CN

fire

8

:

—ARAMAIC

INCANTATION TEXTS.

read

(so

Pogn xn'CK fever

2

:

sntrs Schw G.

;

PSBA

Schw

:

M

Schw

B"3 DVCS,

xii,

299

86). 2

:

ns

Pogn

TitJT,

sign of accus.

:

=

tnnx place:

the

Kina

F; nna 1

:

other,

11;

38:

nu

28:

Schw

in: passim;

'3133

I

2:7;

3;»«n3, in

in

root

;

for divine XDIE'

the

Pognon,

ashamed Pogn B.

be

K13

come

Nf'3

in:

p3, Syriac

"maledic-

plunder

(

?)

impv.

:

Schw 5

:

3.

11.

30:

4.

?)

(

family:

2,

Mand. with 38:

plur.

Of

L.

12:

prrri'S

6;

nri's,

4;

7.

Schw

:

a

nn^xs

I,

trsn3

38:

sorcerer's

(^3) rb3D, xnb30 class of demons: 2: 7, 7: 17, 10: 4. etc.

pi.

G.

(see p. 79).

073 muzzle: 2:

11,

Lidz

4.

swallow up, destroy, Etp. 3

niiT'a,

:

7,

9:6. NJ'JU

l'K3

Pogn

etc.

II.

ybz

:

...

5; and,

'y3,

N''3''3,

:S3''^ n''3

suffix,

that,

diction"). rin3

p

or, 3:

..

school 8: II, 19: 17.

call

(cf.

within

Lidz

K3-i

Pogn B

F.

between... ;

]in'n3 6:

a class of deities: 19: 6 (cf.

help,

II

house,

'3

(?).

an interjectional

'3,

Nnint?'3 ditto

Glossary A). J33

b...

29:

Schw

between:

:

NniC"3 malady: 34:

2.

'"lanQU,

KDcp, 2:

Schw

''3''3

S3'3,

:

whether.

,

B'U evil: 8: 16,

s
3, '3

'3,

?)

(

Knv3 egg: Pogn B.

in place of, after,

12,

^iti'D).

3.

arz midst: 6:

12.

afterwards,

I.

B.

8; inN nnxa one

9:

after

(Heb.).

'DTr'N, 9: 7.

press?: 38:

|D5?

39:

Pa. k!'D3

13

33: 12.

10,

r3

B.

M

Schw

Nnx come: 8:9; Af. jriK

Schw

womb:

p3,

XS!J"K enchantment, ibid.

KnCK rump:

inf.; Etpa.

p define, specify

3.

:

13, 7:

32:

15, act.

Pogn B;

undo: 17:

(see p. "11213?

enchant

^B'X

KJt3K3

evil

13,

because of: 11: 8 (cf.

^It3'3

NO'B'K guilt

17:

N'^t2S3

(?)

NHNB^,

7;

B.

24

:

part.

pass.

14:

form of

L.

abandon: impv. 7:

cease,

?t:3

Knc'K ditto:

Pogn B

vhitb:,

insB some

Schw

Myhr)

spis,

2;

=

10X3

B.

283

(see him, p. 50).

in

14.

:

N'm^T

Kta cleave:

B, 27, ext).

earth:

:

building:

38:

barn, 40: 4; (abstract)

3;

of

cattle

construction

16: 6.

;;

UNIVERSITY MUSEUM.

S84

KnKD'a pillow xnoiDa in

Lidz

:

embalming

censing,

Wohls

husband: 8: 80)

3U bend:

3J,

S33 hack

K3U

;

b2:

NTV3, Syr. XT3 34:

8,

Wohls

cattle:

27

(so

p

13,

41

n33 ,11:

plur. w. suffix

29:

6,

38:

n3

i

m3

passim,

y,

;

133

the open

29:

3,

16:

10.

113

ni3

:

113 bless

14:

Ellis :

25

(=

:

13

midst:

Mand. N1K33, 3: B.

5.

40:

K1313

19:

2,

13,

might: Schw F. 3,

b^lin

ion Schw F.

113 3,

woven headdress

133

34:

32:

s
tie,

:

Lidz

:

17:

6,

13: lO,

13^

13

p

6.

bind (of a spell)

eruption, noise:

Pogn

B.

K313

2,

:

Schw

NB13

'3

:

29:

10.

bsp Pogn

ata,

8.

pia flash (lightning)

:

Pogn B

12:8.

I''3r3

7:

15

=

Myhr.

body: Hal, Schw Q; nBl3, term for a man's inamor-

Myhr.

;

form:

I''313

angels:

3. i

color,

8.

3 Pa. S313 '30?). :

7,

B.

bright, of

hail':

flee

35:

:

8.

I.

N113

30

wall up (against demons)

7.

N13 create: 2:

,

2.

7.

Pogn B.

country: 17:

"K13 foreigner: 29: 1113

7: 17,

Pogn A,

Kn''blT3

3:

demons, 29:

Pa. put outside

t<"i3

p333D

2,

nnn33

apart in fD 13 19: 15, ^«13

,6:4.

(of magical op-

5

Strong:

bn3 great: 5:

36:

voice,

^5n33,

s-131 "13

3:

nhpn^

5.

3.

const.

nss ns Mand. 38:4, Pogn B (nN3, ri'S component of name Pogn B, ?) plur.

B., Pa.

4.

:

:

Pa.

K133, S1313,

Nnii33

Ellis

:

:

man:

N133

4.

daughter

3S30,

inf.

Pogn

eration).

N113 "33, i: 9;

plur. e. g.

Nm3

2:4;

12.

passim; Heb.

son,

Schw M.

pn'n313

:

knead: 12:

understand). "13,

8

:

133 be strong no.

B,

2

:

lintel

2422,

2.

37:

Pogn

herd:

N-IP3

i.

«33"'3,

reply

demons (see 3 in Pogn B,

:

13:

Etpe., Etpa.,

13, etc.

2

:

virgin:

X8J D'N-yj proud: act. ppl.

class of

tomb^va p.

snSn3

8.

(?),

2417.

»V2 ask: 4: 6; S"S3, f., Pogn B. K^j?3

Xpi3 lightning: 12:

5.

snnbs, a goddess of

'21...

BABYLONIAN SECTION.

13: 12.

Pogn B.

^13

rob:

113

inhibit,

ban: 7:

13,

KnTT3 ban: 7:

13.

t<3niT3

Pogn

B.

magical condemnation:

Montg.

MONTGOMERY

J. A.

XD'J

(magic) divorce: 8: 7

(q. v.).

INCANTATION TEXTS.

Schw

great: side:

following

b: b'hi

familiar

34: 4;

6:2,

12: 9.

oby

circuit:

e.

F.

JDU

pi.

spirit:

':.

25:

rock (?): Pogn B (so Pognon; or of the magic

Pogn

:

Stiibe

nn

=

niu 8:13.

O'SS? ifbl-\:

K'Dt' '^rj,

'li'J

engrave

^OJ i^iaJK

to

Pogn

TS

,

131

see

131.

131,

n3n

("good

25: ij?

N"i3n

Schw

80).

troop: 7: 17; species

K313

Pa., ^i'J

Konj body:

demons

11:6,

:

bv

on

account

of:

3-

chariot-driver

3.

Pogn

:

(tn)

Kjn

6.

in

judgment, of 19:

4,

dwell: ;nn

i,

8,

Ellis

the

last

Wohls 2417. (?) 5, piTn

Myhr.

Wohls

disease:

dwelling-place precincts: 32:

and

11,

38:

its

2,

Lidz 4 (xiKH).

Pogn

north:

XD1J bone, body: 7: -"piJ

4,

3.

itching

K'3T3

:

B.

(angelic) cohorts: 8: 14.

2422. K'anj,

6

6,

:

K-'J'T

Kin an

in

4.

i

:

^nn,

pasture land: Ellis

day: 4:

NnrvJ polished armor: 2: 27:

n

B.

Jinn: Hyv, prob. 37: 10 (see

of demons 37: NX'XJ,

30:

his,

7.

N3K1310

«ijij

my own

on

6.

Pogn

F.

KnjJ,

B, no.

genitive

mn, 12;

7:

P31 cling, haunt, of

4.

11:9.

completion: pr n'D3

p.

in

,

2:5;

N3T lurk, of demons 18:

Wohls 2422

103 engrave: 36:

Nrj

resume

Pogn

order that, 28:

6:11.

so'b, Lidz

nn^a

:

'bn ditto:

works"?).

I'OJ

Pogn

14,

to

4-

B.

Pogn B

x^JsbJ:

f\''b:

:

?

12,

Used

particle

mine

(from b:v?). ab:, aiD'bi,

38:

T

6 (For omission of

1.

part,

f7:b:^

:

=

NHK^jy,

Knijj,

p. 13.

the

B.

t
N^J'J ditto:

In Mand.

construction, see p. 39.).

circuit se'OB' '^J^J

N^JiJ ditto

T,

A,

12,

circle?).

58,

for

n,

half-vowel,

'JTl.

g.

a preposition,

7.

itbabl

nSjIjJ

285

1 relative particle, passim; with

1,

Gukaean: Pogn B.

t<"X3iJ

no-:

—ARAMAIC

chain: ?).

Stiibe.

B.

Nn-n ditto: 29:

Nmn

17.

Pogn

A

K-no

(root

cm

tread

«-iNnn

8.

ditto: 8: 4, 29: 6. ditto: Schw E, Hal. down impv. ptm Lidz :

evil-doing: Lidz 4.

4.

: ;

UNIVERSITY MUSEUM.

286

Km ^m

i:

fear:

wiime Kin

Schw

fearful,

KOnn limb

F.

devil: i: 7, 39:

(see p.

5, etc.

Kin

Heb.

,

74).

K3T pure: 27:

Knan

Schw G.

(sic)

Ki5^^^

record: 14: 6, 29:

"I3T

Mand.

nan,

9.

male: 6:

"i3T,

5.

epith.

reliever,

phael: 34:

K7K7T place

m

blood:

KDi, be

in

:

KDIDT likeness

Pogn

im

:

8; Etp.

1BT3 ,6:4; 9 (see

terms

p.

earth,

be astounded: Stiibe 47. (

?)

34

:

:

:

32

fem.-

:

K3»m

healing: 37:

i,

mental

child:

Knrn now: 6,

south:

nom

true: 13: 8.

(sun,

constella-

conceptions:

3: 11, 4:

passim:

and,

B.

Pogn

stars,

Pogn

i.

Lid: n.

K^Tl 14:

B

B.

Wohls 2422.

KDi-in

astro-

G

Schw

A.

1

Pogn

3,

and

below). K'iKin

11:6, KpBnn36:4;

NJipTiT ditto.

reversing

for

KD'assn a disease:

4, etc.

Kpnn, KpiKT ditto: 18:

i.

Wohls 2422 (Frankel reads Kn'Bsn, see

10.

Nnpi-n

36:

tions).

(mn) KHJiDeast: Wohls 2422 (so Frankel), KJIO, Pc^^ B. N"i'2nDT ban-writ

14,

1.

charms, Ellis

KOT sleep: Wohls 2417.

Kpm,

ib.

logical fate,

a disease

who

nson, na'sn, n-sn, laan magical

82).

(ppn)

3.

:

revolve the planets, Stiibe

12, etc.

:

plur. KHKiDl, 39:

"ipOT

32: 12.

8,

isn turn: J'ssno, of the angels

K'on^ impf. 1

misspelt, 20: 5,

walk i^KFi'D 3

appear in disguise, of

B, Etpe.

3.

8.

24: 4, 31: li'n

3;

ni)'inn,

10.

etc.;

17,

7.

Babylonia: Hal.

spirits:

"lOT

Schw M.

4

Halleluia, magical term: 7:

of Ra-

Schw M.

like,

38: 13; 'H",

ran ditto: 8: n'-ihbn

2,

:

37:

prep.,

temple, 14:

K^T draw up: Pogn B, Etpa.

1

,

Mand. w.

Vl^n thus: 17:

KJian name: 28:

K'bno

"in'n

:

future,

mansion: 38: 2, Hyv, Pogn A, B, Lidz 2; heavenly

2,

5, Ellis 5.

39:

be

=

4.

rnan

place:

9.

n'r\

ppl.

5.

E, F, Stube 56.

return: 18:

4.

8 in

18:

13,

248 members)

(the

Schw -\in

35:

7:

nnesn, Lidz

terrifying: 35: 7.

rfm/3oXo(:

here!:

see!

and Pael,

Peal

12,

nicm H^iaxn

KH

Pogn B.

chase:

BABYLONIAN SECTION.

no. 24,

pa^

b. 6,

'KiKO'l

KnapjKi

K'niDKi 38: 12. '1

woe

! :

1:9.

3:

3,

Pogn 30:

3,

;

MONTGOMERY

J. A.

ini glaucoma

KnE"3

:

ni3K

ni, D' in

3:

f\M

IT

of

sign

M

:

accusative,

to, 5

:

Schw F

resuming

;

40:

JS-'DNt

Lidz

Wohls

flies

K13T

marriage-portion: Pogn B. sell

:

Pogn

B.

B, p. 38: "an

=

pendent root

(i) turn,

lead turn, order.

"I3n,

Pa. put on guard, Etpa. be on

("lOT)

xmnt

NJTit 3lt (Jit)

(m) nir,

corner: 4:

fly off

nnw

:

K1NT

Kir.

'KT«T

B.

Wohls

I3ir

nnt depart: p.

38

:

:

nrn,

in'no,

13:7; Etp. nmr 10 6, NntKnjj Pogn B. (cf. HTJ,

:

foul

Kp'r

blast:

psalm: 14:

W,

see to 3: 2).

spr

ditto

ppls. Kj?t,

p''

yr,

rvr,

:

pjrt'

Pogn

12:

mons Schw nt

B, Lidz

8;

plur.

14:

M

5,

rrt

7:

7

I,

KDUTt

Pogn

:

12,

Myhr;ri»nr7:

impious, of charms: 2: B.

impiety: 30:

7,

31:

5

7:

13

4,

= 5-

38:

'Kit

Nn'jnr

2,

6,

Pogn

magical

38:

13,

posterity

:

4:

K3n love:

:

3;

'pyt,

(see p. 80).

Pogn B, Lidz 2. WIT seed: Schw I, Hyv.

an Pa. love 5.

2.

blast-de-

19:

equip magically: 4:

ment: ,

3.

Pogn A.

:

Nnnt, »if,

harlot:

B, Lidz 2.

:

V1T;

=

singing-girl

used in magic?:

hairs,

last

Ellis 3

Pa.

130);

I,

etc.

13. jinr

:

(see p. 153).

2414.

spouse: 38: 13,

success

(see

'B't

Pogn

2,

3

:

Pogn B.

SiOT a precious stone?: Hyv. sn^Jt harlot

guard: Pogn B.

11.

31, etc.; invite:

Pogn

this side: 13: 7.

11.

Pa. designate (of setting apart

"IIDTO

inr

5.

the magic bowls)

wasp: Pogn B.

nno on

(nr)

to

Noro resonance: 6:

cherish"; but (2) the passages in his bowls can be explained by equation

K-ii3Dt

parallel

Pogn A.

resound: 6:

indelOr

with

B,

5.

pour: 12:

Kno'T hair: DT

Pogn

see

n^n,

Pogn

2422. ^bt

pr buy, Pa.

B,

sniDS Pogn A, B.

"ant

"13T

Pogn

past

25,

xniat victory, etc., :

12;

5.

SOT victorious: 37: 11;

3-

:

prison

,

34:

2.

honey: 12:

^I't

loss:

;

w. subject of passive ^yb^ n^

ira

Lidz

w.

Pogn B.

:

restraint,

3:3;

387

Pogn B.

5,

weapon KJ'T 'T

nib'D

;

noun 3 4 w. pron. 7:13; ninn

NVT glory: 7: NJ'KT

from the

n' }D

Schw

body,

(see p. 93).

INCANTATION TEXTS.

37: 10; nib apud,

tike,

3

=

Stube 44

"i,

Wohls 2416

—ARAMAIC

13:4.

'3n3, 13: 9.

1:8.

19: 13, B.

equip-

40:

2,

:

:

UNIVERSITY MUSEUM.

288

Nan hide: Etp. Schw ban

Pa.

i

:

lo.

:

9:8; a woman, 13:

Krrn

of

Ktan

II.

N^an,

F, G, N.

xnstin sin

37: 11.

8,

flt2n

pluck away

Nnsi'Dn,

of

N'n live: 6.

in one: xnn 4:1;

:

6,

Af. surround: 4:

Nixm (magic)

6.

Nlirn

circle: 39: 7.

show

37

:

serpent:

:

Nnrn

pi.

Enn

Schw

precinct:

magical

Pogn

3,

Schw H.

n'n^a healing: b'n

Pa.

make

strong: pb^no pass.

5.

:

N^^nno,

(

Schw F

n'b'nn",

?).

vh'n power: 2:

Pogn

i,

srb'n 2:

pi.

2; xnb'o b'na 37:

4

14;

4.

Schw

angel-names), no.

5,

end;

a skin-disase 30:

4,

KD'an

sage, in sorcery

also n'cnns

'n

ikb)br\

:

39

:

7.

marriage chamber:

36:

Stiibe 7-

N

(between

Pogn

B,

Wohls

2422.

Pogn B; Etpe.

appear: jnn'n 6:

9,

'?n

sickness

:

Schw

F.

Na^n milk: Pogn B.

cf. 'Dn. :

read

for

(Friinkel, Niian).

P.

nennx

Wohls 2422

in

(bn)

jT?.;

tfn'

I.

interjection:

z'.;

9.

cnn',

see:

N'jsrn 39

38:

(Tn) nanan a skin-disease: so

14:

wn

;

NnN'Jvn

f.

B.

NnsiS'n,

plur.

quick!

Nrr'ntn

Hal

ditto

31

Pogn A,

7,

pnb, without: Schw

Nvno

(see

13

w. N"n, livestock,

B.

pn,

pi.

B.

(am) NTn guilty: Schw F. N'ln

38:

I,

14.

property: 40:

precinct,

new: smn, N^nsn Pogn B; snmn 13: n. Pa.

30:

8:

39:

7.

xn'n animal: 7:

6,

Kin

14.

Glossary A),

B.

mn

12;

8,

im' 16: 4, ]vn: 36: 6; Af. 'nsn of mother, 24: 5.

life:

Pogn

2,

17: 4.

N'n hving: 38:

n, Enis3.

"iB'jjnn

Ninn one another: 31

4,

4.

ion switch, plague: 30:

angels

13:4enchant: 6:

Lidz

:

xii,

86).

p.

Nn'SDn a demon: 8:

ditto: 32: 8.

pan embrace, cherish,

Schw

(?)

Schw PSBA,

:

299 (see

16: 6.

ditto:

Nnibn

nn

4 (of demons).

3,

:

M.

i6tiin ditto: 7: 16.

"lan

i

^5NDn sinner: D'yan

N^'an ditto: 32:

5.

ditto: 30: 5.

sin:

destruction:

injury,

'in

Schw

xnban

N'JNlin 31:

pi.

Pogn A, Lidz

10,

Nl^ana the destroyer travail,

apparition:

Nitn

I.

destroy

injure,

BABYLONIAN SECTION.

etc.

N»bn, "n dream: 6:

ybn arm: 19:

10,

31:

4,

(see p. 82).

10, etc. 13.

39:

;

vbn weak: Pogn B. Lidz 'Sion

(but read

G

Schw

Ellis

3,

1'Ds?n

leaven: 13: 12.

N-ion

wine

5

10.

Nmins

Ninn ass: 40:

smoin pebble-charm

N-imn. 4:

I'TDin,

po'DC'Dn

30:

i,

N3n

snC'Dn

fifth: 6: 8.

womb:

36:

encamp

Njn

:

4.

Schw

I.

tlDTH

Hermon

K Din an

2422

flin

Q'Dn

enn)

13:

:

upon

out

9;

thee,

Schw

:

30

:

:

(ein)xn''SDn a

4.

S'Vin

:

name

skin-disease:

E

Schw

read n for n

(

Dnn Hal,

84).

p.

arts

5

:

Pogn B n'cnn,

Kaitrn darkness

Pogn

:

17.

Schw

(Hal. identifies with an

Arabic place-name; Schw

33

2,

:

:

8,

(see p. 84).

(harrds)

:

Pogn

Nnscnn, masc.

snciin empoisonment

F.

)

and fem.

4

Wohls

Wohls

disease:

sharp: 7:

B,

Schw L

of a place

Wohls

6.

:

KB'in sorcerer

2422, end.

fan desire

2

:

water (see

I.

Don jealous K'nODKn srs, Lidz ?

;

ditto: 29: 9.

etc.,

KJiDSn contumelious

j'DDKn

6 also snoin

2.

ptnn black

KiD'n grace: 13:6.

J'b'on

:

cin Pa. enchant, poison: 7: 13 of

Schw M.

bon cease:

2

Pa. blaspheme: 8: 16. f|'"in

to

:

eruptive

Dionn

Schw M,

suflferings:

13

ditto

read by Frankel in

5-

(see

Pogn

17.

curse: Montg.

Nnmns

pjn throttle, of a Hlith: 18: 6, Lidz

'Dn quickly

3.

B.

3.

Nson palate: Pogn B.

Knxon, KDOn

ppl.,

2426: ?

28:

7:

5.

tvjn'j

7.

Stiibe

:

Konn anathema: Schw M.

of you: 8: 31. 17:

five

a kind of spell

Din ban: pass,

87).

p.

8:

inf.

?:

DK"in

38: II (see

B.

8.

Tin a pungent herb 16, plur,

19:

:

Pogn

25-

14.

4,

?:

11,

nin Pa. terrify: mi'n

Hyv, Pogn B.

:

sword: 37:

N3"in

4.

:

herb

3.

3in Pa. lay waste: 38:

:

Don do violence: 2:

5).

pungent

(snn) xn'jnns a

28:

F.

^D^ name of a place

viii,

hpn twist: Pogn B.

(curse of).

Schw

:

Sheb.

Jer.

29

no.

?).

Knnn mother-in-law:

Kcn wrath

with a place mentioned in

la.

NOn father-in-law: Pogn B

289

ARAMAIC INCANTATION TEXTS.

MONTGOMERY

J. A.

,

.

seal

:

6:

16:

39

:

6.

B.

(magically)

passim; 31:

KDnn, xDH'n 38:

:

pi. X'Sltfn

7-

:

5,

onnoi DTin 39: 11,

etc.

seal: 7: 4, 19: 15,

UNIVERSITY MUSEUM.

290

KDinn besealment: 9: j''Dinn(?)

Nnnnn

ditto: 34:

ditto: 3:

A

Pogn

13,

Nnomn

^•\irinn

I.

38:

i,

T

B.

up

:

Pogn

Schw

bt: dip:

p:D

Wohls

gazelles:

F.

hand 3n' give:

seal

Etpa. purified: 12:

"inta

20 good

(31t3)

KTit3

mountain: 7:

Dt:D

?

Ellis

K^D

bowls)

12, etc.

herb

I^7t30

28:

E, Q.

4,

Ellis

i.

3:

etc.;

3.

XOKDV

10;

39:

B. i

:

8.

:

Knb' child: 36: 6.

the

sbsilB parturition: 39:

11.

I.

KD" sea: 7: 12, 8: 9, 14:

2,

Pogn

B.

SO' adjure: SJvaB'Bi sroio 7: 16, cf.

40: 10.

defilements

Pa. defile

:

29

7.

:

Schw 2426.

ifc.

Kn-Dio ditto:

17.

wtn

30:

WD'

5-

"water

N-DTi

12;

pi.

5.

Schw L Pogn A.

right-hand: 6: 10,

I.

18:

(not

i:

TriNOiD Lidz

Tib Af. frighten away: 7:

pluck:

5

eiica,

snoio exorcism:

5.

't2

I:

So

polO

magic"!).

Wohls

pi. Kmi?tD

the deluge: 10:

niB trouble: Schw

;n'ci88: e.Ti'OiK

understand

Pogn A.

tilMO disturbing:

5, etc.

17: 8; with bv 8: 12.

:

2422, snjro

tear,

their

Schw

bear (children)

9.

a magic recipe:

Nniyo false deity:

«1"IB

KHT

3.

KOD unclean: 34: 'OiD

:

of

(used

in

TT'nn

12;

day-time:

Pogn

n'C 29

'33

4:

:

13;

?,

NBNO'X

covers

'bt2'D

K3Blt3

7.

I.

:

Schw

8:

per,

9.

:

ni^'

shade

K^'ts

34: 13;

of,

«DV day: 4: 4 (of judgment).

KDC

29

:

36:

ib.

:

htk

side

"T 7:

"b^l

seal: Ellis i.

nV3B a

n^ta

E; T3

2414.

nn\

7,

B.

hand: 'niT 19: 14,

'TK bv on '3t3

14:

S'

4.

1.

nK^iK, Pogn B, no. 28.

^3" bring:

CD' dry

NnoKDn.

Pogn

ditto:

nn

N' interjection:

11.

30:

i,

BABYLONIAN SECTION.

Pogn

south:

B

(with

s'aij ).

6

ppl. of

a

lilith.

-ID'

=

nos:

1

:

12.

np\ np'K a disease Wohls 2422, Schw G (who reads npIN :

sriB-iiB, ''B pi.

talon, toe:

N'B-iiB,

xnaiiB agitation DaniB

19: 19;

Pogn A, :

Lidz

B.

4.

some part of the heart: 11:7 and parallels. :

Lidz

preceding 'is'ss

misspelling

etc.

EHB stop up, of the ears

—the

4.

for

this,

fire:

4:

S, and).

Tp' burning, of Nip' glory

=

name 8 :

:

6.

7.

is

plus

:

ST throw:

K3n3 so: 16:

Lidz

KilD,

Knmx

but see

?,

cf.

TI3

javelin

1 1

:

K3313 star

7 and par-

:

allels.

tCTW

Jordan (mystical river)

'-W

demons)

of

(class

Myhr

15: 6,

Schw

?

34

;

6

:

E.

hold: ^3'D inf. 4:

113

arrange: 'nr3

i.

15:

ist pers.

planets: Ellis 3 (see § 3).

KB''3

stone, as

5.

K33 tooth: Lidz ^3,

nTicniD? ElHs

charm:

(read

Ellis 3

KD13 ?).

:

G

Schw

2,

'':V2

(see p. 81.). En' inherit:

4 the 7 stars

:

bl3 :

B.

:

howler

nn

S33D residence: Pogn B.

KnT month 6 5, Pogn KpT greens: 18: 6. NnTT

4

:

Hal,

Pogn B. :

to

5.

NTn pitcher: Pogn B.

prince of the L.

sn'mo

7:9? parallel

Lidz

Michael

:

Pogn B.

9,

8.

'm!?

artificial

11V.

Law Hyv,

the

snK3T3

pierced

4,

with a lance Lidz, and

313 deceive: 32:

Name:

the

TpK' glorious, of Lidz 5-

291

ARAMAIC INCANTATION TEXTS.

MONTGOMERY

J. A.

;

4.

6 (both forms), etc.; }Xobl3 everyone, Lidz 2.

bi3 all: 7:

5.

,

(jC")Knrc sleep: 6:

10.

an' sit:

impf. ist per.

13:

etc.;

7,

Pogn B.

3'nv

Kin' bowstring: 2:

5.

3, '3 like: '3

n

12: 8,

Pogn

Ellis

as

if

3K3 Af put .

Kin '3 32: 4;

correlative,

'3. ..'3,

13

I

;

?,

ni3K 37 10 Schw F. :

in pain

:

s<3'30,

pain,

2422,

133 prevail

:

N03

38:

12,

:

3

:

?:

Wohls

2426.

8D33

pcan

Stiibe

25:

:

7,

i.

associates: 19: 9.

wing: Pogn B.

KnB":3

congregation:

Wohls 2422

'3

n'3

'ID'S

(see p. 79).

D3 abridge, blame: Pogn B.

9.

step of a throne 12

:

11; I'sa therefore, 9

here,

B.

term for the bowl: 6:1, 28: etc.; Koby ''E'3'3 (?) ;

so

(K33)Knsi:3

Pogn

^5E'^'3

2

19: 10.

2. ['3

impv.

Lidz 4; Etpe. 6:

s
'103 magic

Wohls

B.

3,

him

(see

snioSK magical practice

^33 press down (technical phrase for the bowl magic): 4: I,

Ellis

20).

p.

K^'t<3

2.

bv 13=^ impf-

11.

Schw G. Kn''3^3 bitch: Schw L. "i»3 Etpa. return: Pogn B

jKaysSD

sickness:

Pogn

;

garland: 13:

snbs daughter-in-law:

13: 7;

B, Lidz 5;

Pogn B, Lidz K3'3

sWs

:

6.

KDD, «DK3, 013 (incantation) bowl: 7:

13,

31:

(KD13), Lidz

I,

5.

Pogn

B

::

UNIVERSITY MUSEUM.

ND3 Pa. cover: 13:

Pogn B.

6,

Pogn

K'DS covering:

KniD3 ditto: 13:

BABYLONIAN SECTION.

B.

B,

and passim Mandaic with verb and

pn^n'3, i: ND'S, N'D-iis, throne: 8:

(nya)^

ugliness, a disease

tl-ij?3S

NDE'a

^'3

KJmi3

29

:

Pogn

"nn

'3

in

?:

sickness:

11,

iO

Pogn

B, Lidz

not,

Pa. Etp.

Pe.

reverse,

avert,

a;

i

Wohls

N'sns sassTT 'tnn term) NVinsD N''J»mi Pogn B. :

Nl'^,

«1B'3

:

'Dt:'30

B, Lidz

Pogn

:

a

i

?

:

etc.,

charm:

remain,

to:

pncj? 3, K''l^no

P^ of Pogn

company: Pogn B. 4.

Pogn B, Lidz

so

NnNn3Ds«b

Pogn B; Ellis Schwab M pi.

under-

Nmnsb,

ing or remaining, Lidz

a curse: 5:

Nntilb

I.

Ellis 3.

p.

ditto:

Pogn

5,

Noldeke, Gr. § 45.

i,

31:

3:

4,

Nnt3^;

TQ^b

(see

84).

NDiLJN^

of the demons not return-

cf.

13: 6.

2,

2 S'losb. they cursed him.

Nn3''n3 written

and

8: 3; Af. 13: 6,

2,

C\b curse: Stiibe

B.

stand

etc.;

5,

parallels,

B. S'V^

Pa.

28:

11:7 and

be attached

29

san3, Nnans writing: Ellis

"113

heart:

demons, 6:

7-

(ins)

nn

'3

c:b see cpj. »^b

Schw L good demon

3n3 write, of the charms: 9: 3

Pogn

nasb.

8,

9.

NCns^ garment: 2:

2.

B, Lidz

for 'Btrso

of a

i'B'3 decent,

following

38:

asthma?:

labor,

ca^ be clad: 2:

sorcery:

fllE"3

g.

Pogn B.

Pogn

Pa. bewitch

bv).

Mand. com-

with

e.

B, no.

19: 18.

(see ^K'tDS,

Gloss A). Nt3En3 honesty

19: 10;

,

Pogn

word,

N3b'^

K3n3 Wohls 2422, see N3n3n.

Hyv

g.

divorced

(cf.

pounded

Nal^''^

:

:

in

1.

16:

N3n3 sphere, orbit (astrological

Chaldaeans

46

(ss<S)"'bs3

2422 (?).

''KlE'3

45,

passim;

23,

Wohls

2422.

TI3

D'jbn^,

pose,

2422.

7:

have

I

e.

with verb to denote pur-

B.

Wohls

,

suffix,

her, 32: 9; for bv

7.

:

6,

pronominal r\b''P''2Z>

menstruation

disbelieve: ?

in

10.

34:

"IB3

14: 3.

14,

composition,

In

etc.

'3^,

Pogn

10;

17:

6.

=

7:9, 10; K3b a^b to me,

fern.

^!nx''t^^t3^«b

pi.

B.

NJcb species of

demons: 20;

3-

b

to

and

sign

passim;

of

accusative

with

''3'^

suff.

Ci^i

Pa. soil:

XDnb food

:

tmb'tlsi^D,

Schw

F.

Pogn A.

:

MONTGOMERY

A.

J.

ARAMAIC INCANTATION TEXTS.

fro enchant: 5:1. 33:

7-

5.

10;

9,

Pogn B

KTinsD city:

NCD chance

B,

ic.

(see N313).

Mahoza

Kn'NtinKO of

night: i: 13, etc.; H'bb

rt>b'b

Lidz

KnN''n''D

32:

7,

34:

5,

N3KD^ Montg. H'h'b,

293

KTrno ditto: snx'no Pogn

demons: 9:

species of

''^ob

.

Pogn

:

B.

Pogn B Af. bring, 25 In Pogn B 5. nroDJ (= nytDOJ), from KVO?

Pogn B.

on, reach

:

;

:

male counterpart

"•yb

8:

lihth:

to

21, etc. lihth;

NTl'^'b

8;

i:

XHN'W

and

nb'^, 13: 3,

;

KiT'b'S

pi.

NniCD

nnVb,

n. b.

6 (see

75).

p.

magical formula

in

and

KJB"b tongue:

tongue

2;

13:

curses, charms,

Pogn

etc.,

Lidz 4

B,

4

Hal.

:

of

p.

because

verb,

Lidz

3,

:

inf., in

5

that:

w.

;

order to

2

:

and

'?

6

:

(cf.

^IDU )

4:1;

(see

pray: Wohls

I

blCO, Mand. ^itJro, bltsros with T

impv. np, recipe, repeated term

ffpb

'03,

in

2417.

Heb. D'O water:

N'D, 'D, 'O'O,

88).

Wohls 2422

a disease,

''K''3,

»'12

(see p. 93) KIT'S 'CO 18: 6; 'CNnno "07: 13; 'K'nd ;

SO 100: stDnbn 38: 5:

Schw

200,

vhio

7

:

t3lD

Pogn

rotten:

remove:

imp.

't30,

fem.,

17.

70 Pa. speak

in'D ditto:

Kn'JnoD

ppl.

:

cially of 12,

6.

killer,

;

species of

:

37:

5.

Schw

9.

G.

5.

:

Schw

Etpe.

6:4; pnoTi

18: 7; Lidz

full:

27:

Pogn

flood:

38:

5,

8.

7.

B.

K3KbD angel, passim as

title

of evil

5.

stroke, plague: 16: 6. 8.

9. :

pK^on' 12:

spirits,

Knino ditto: 40:

6,

5,

B. (see p. 85).

F. K'!?"©

ppl. pi. ino

6:

38:

34:

K^So S^K^O ditto

abn be

r^o,

espe-

incantations:

9,

Nn^bo ditto: 6:

fem.: 36:

pTK'tJD Pogn B.

xnio brain, head

12:

Pogn

Wohls 2422.

(TD)Knr3» hair:

xnno

8

Mand. Kn^v^o; pi. Mand. N'^JO, word,

6.

KHiD death: 3:

:

:

the

14.

:

Kni)D

suck: 18:

strike

i

:

730 eat (denominative)

B.

niD die: "ni 'n'D ppl. VVohls 2417.

Kno

;

8

sea,

magic, Ellis

II.

po

Pogn B D'O of

Ki'O kind, species

17-

Kin»

w.,

heavenly

E, F.

weapon of angels

sickle,

my

isa, priND,

4:

I,

37:

Wohls 2422

16;

ties,

36:

5.

8,

38:

of

6,

dei-

:

UNIVERSITY MUSEUM.

294

=

Knaxbo female angel

Pogn

dess:

Estera

B, no.

:

BABYLONIAN SECTION.

(nD)nnn

godof

15

in his no. i4"it
;

K-isno bitterness

form

'O N'aN^D, prob. fern,

19:

constellation

deity 19: 5; as

(Kia)Kno lord: of his

9(?),

human

Glos-

(cf.

B, and

Pogn

:

plur. snK'iK-in.

(Pogn "queen"). XB'KiSd zodiac-.sign

bitter: 2: 3, 4: 4, epithet of devils and charms.

id Schw

snoiT

title,

E of the sorcerer Lidz 4 Hyv, gen. construct "lO ;

;

sary A).

,

34 8 of Solomon Hyv of Michael; ib. I^so of so (Arabism? God

K3bo king

:

:

no, 18:

;

12: 6;

—

Noldeke,

11 295) of demons. p.

18: 4, k.

;

sna^D queen: 19:

smD

kingdom: Wohls 2417.

Nfinl^O

p,

passim; 'DD (?,

Schw F

assimilated 13:

Vo

17: 5;

Lidz

5,

H

Schw

'D

w.

;

17:

6,

N'b'T

ditto,

I'D

rebel

11:9.

Kntyo oil:

Schw

snn town:

nno

Pogn B. lOETD = -\r2v2, Wohls 2426, and his note KJD Pa. ordain 'n'2D

sriN-iKO.

F.

Ellis 3,

Pogn

stretch out:

V3J

plague: 16:

13

move,

opposed to

«-i3

B, Etpa.

VJ^K

4,

Schw

:

15:

F, arrange

29:

9.

m:

5.

etc.: Stiibe 62.

Pa. excommunicate, expel: Pu. Schw E, Hal ini:D

—

,

snxJD

portion,

pi.

33:

marriage

in

-idx,

B.

bind: 32:

7,

note

on KiiO

Lidz

2.

see Lidz's

=

vr,\Q ? in

excommunication?:

(?)

n'3

8.

Ellis 3.

N^'VO robe: XiD'n

'D 13: 6.

S'VVD intermediate (of of the three

gions)

KiTJ

S'nsi'V

re-

B, Lidz

Pogn,

masaru,

2,

and

but

Mand. Gram.

32:

Pogn

S'pnyn cf.

see

'O

Ass.

Nold.

84, n. 2).

magic

12,

5

:

Lidz 4

:

2,

7

Kmyj

(see p. 84). sin'J

Pogn

in

vow, ban, 13,

spatial

K^SSO

:

middle

the

B.

(so

Schw M;

s-iutD

Pogn

sriNlJD

NDD melt: 9: 6. noD denom. fr.

:

our

,

29.

p.

IXD bind

^vn^

i,

from me,

'i'^'O

5.

'=t'-e^s. la "v

niD rebel: Schw F.

mo 1

Pogn

fn'SiKD

pi..

Pogn B

desses.

gen. fo from,

his lord,

lady 19: 5; lady of dead and living Wohls 2417,

of god-

6, q.

'nnn

;

B, jinmo 28:

5,

:

I

-inj

he Af.

is

(

?)

make

:

Hal.

clear,

name

(

?)

:

7

'

9-

KTin: light:

Pogn

B.

16:

6,

also Ninj

: :

MONTGOMERY

J. A.

ni3

Pogn B; p'SD

tremble:

—ARAMAIC

Pael

,

Halevy (see

pass, ppl.,

:;

§

INCANTATION TEXTS.

DJ Af. afflict: pD'Dn, 17: 6.

NDi Pa. prove, try: riK'DJ she has proved, Pogn B.

3).

commotion

N113

Pogn

:

Etpe. nan'K, 2:

niJ rest:

Nnnj

Pogn

rest:

B.

sri'DSJ trial

impv.

B.

16:

rest:

fire

15:

in

:

nn depart:

;

light,

tS3

34:

Pogn

of

23:

pSJ go out

evil

II,

Schw

G.

14:

6,

p.

75).

down 8 :

27:

6,

:

23:

I'ptJD

7

:

7,

9

"IS3

(of

Pogn

6;

Etpe.

Wohls

sap'SD

guarding:

35:

36 PS

12;

7:

w.

8,

suff.

ditto: 7: 13.

:

Pogn

B.

stranger:

Pogn

B.

L,

Q

02:.

§ 3.

7:

2:

13;

i,

Hal, of

:

i,

la.

a

star

Schw I. viitorious: Schw I. Kjnv: (Npj)

xnipj 5lp3

Dp3

Dien

'3,

libation: 36: 7.

Pa. perforate

:

Pogn

'onunciation

distinct

B. :

'J

Knapj woman, female: 30:

4,

lino 9:

6.

Ellis

I.

6.

unypz 30:

common

Pa. butcher:

Schw

nv3 be victorious

na(')p3

35:

msjK Schw

:

KV3 wrangle: Pogn B, Lidz

D'npj

Pogn A.

13,

flight

person:

Hfe,

(apj)

B.

KnmcJD wardship: Schw F.

bite:

piS

Njp'SJno

Af.

=

7.

ips,

10,

7;

F(?), see

SDC

'ndj

38:

2414,

Pogn, OT of one's own.

angels,

guardian:

'KJ

smn:,

8:

upsitb 9:

Af. put to

7.

:

12:5; Af. 2

Pa. guard: 7: 9, 35: 10: 3, 32: II.

2417,

3:11; impv.

6.

inf.

4

curses).

tfaj

F,

32:8.

KETiJ bronze: 4: 6, 6: 11, 15

K-^senaw

Schw

a disease: 29:

'pia

Myhr

21:

spirits:

ttZ's:

D33

p.

Wohls

I^IS

pIB'

17:

2.

(see

:

2,

class of evil spirits

PP'TD

ni3J before

(see

B.

':'-\2

vhsi^3

3.

6, Ellis 3,

class

impv.

fall:

K^tD constellations:

Nmt3D

Pogn B;

brain.

9.

ntrn. 5:1.

^bm,

KiBJ,

3,

a'D 17: 9.

pi.

of demons blowing on the

Gabriel

Hyv;

fire, I

K'nu pepper: 28:

it33

28:

6,

f.

nsJ blow with the breath:

E.

3; charms of

34: II

7,

'n

'3

Schw

7,

prince of

nnj come

B.

55)-

KniJ fire: 8: 13, 14:

PpTJ

Pogn

Nisan: Wohls 2422

ID'J

R.

(^tJ)

:

no: take up: 4:

6.

'Jinoin?. Schw

Kni3("3?) in

Kn'J

295

3,

Schw M;

xnap': (most

form,

and

sing,

plur.) 6: 3, 8: 2, 37: 10;

Knap'J

8:8;

KnsopiJ,

Lidz

Knapij 4,

,

plur.

39:

6,

:

UNIVBRSITY MUSEUM.

Kino magic art: snnD 39: 4, Pogn A, B, possibly in Nnoa KTD

snsapj Pogn A. Knap'O curse tapa,

Schw

?:

BABYLONIAN SECTION.

I.

Mand. Qib grasp: 4: 6, 7: 17, 16: 8, Pogn B Pe. and Etpe.

= Xt2D

1T]3

Schw

Hif. permit

G,

2.

12

:

:

G.

3KD Pa. make unclean sasDD KTV3 Wohls 2422. :

JND pass. ppl. soiled, foul

K'rND

Pogn A,

sriKrsD

:

m.

,

NJD Af. walk: 12:

6,

numerous:

cism

Schw

for

the

feet

39

:

:

"130 close

K'JNTD, 'ND bases, of the world:

Pogn

(p.

38:

10,

KD'taiD

7,

seducing p.

XDDNDDI KOHD NDTDO 40: 21.

II.

spirits

:

35

:

4 (see

80). :

:

f\nD put a cover

34:

12,

object of exor-

Pa. Lidz 4.

i.

=

term

astrological

36 24

7,

:

5,

:

:

8,

6

:

xn'^'D cage-work: 19: 10.

pbo

go up:

3d

p'^D

32:

pers.

8.

ist pers. 9: 7.

NnpNDD ascent: Pogn B. NOO (?) poison: Schw F. 100 descend upon Pogn B. :

Wohls 2414. «11D in 'DT NOV Red Sea: 34: 4. KS1D end: Schw F, fO^j; «11D^. tiriD seize Pogn B, Lidz la. NODID mare

Stiibe 48.

;

77).

27:

5

be-

16: ID, genius of p.

;

up: 13:

D'p'bo

row: 2:

;

nPO Selah, magic word, 5 nbso 20 etc.

DHD Sodom.

Nno

2,

(see p. 63).

close up:

DID, Dt3D

4, as

4:

Etpa.

pole? Montg.

4,

A KmsD.

6.

offence:

come wise

Pogn B. pi.

4,

:

40: 8;

3,

26:

'D

''^30N)

(inf.

Lidz

J'JD

5

3,

:

10.

730 Af. commit

N130

Pogn

F,

A, of the demon's glance; Schw I.

Qstocks,

2

:

(t3D)Nnir3D''0 poverty:

13.

Schw

:

NB^D sword: 37: 8. N3D, NStf look at: Pogn

Pogn B

xriKi'D

30 turn away: 8:

NID

side: 6:

nl.,

(cf. K3D).

'JD

?

KJNDD 19:

N1DD writ: 'aaiTn Niti'D

ID,

4.

Plur. 35: 3.

8.

Hof. pniD, Schw

:

Satan

XJtOD a satan, etc.;

blow, of windblasts

39:

Lidz

,

9.

:

bis.

man:

of

spirit,

KnCB^J 39: ItfJ

i

:

N^DD, N^iiDD Lat. situla

H2^: trap: Wohls 2414. NnnB"3

NTHD

'noa

go astray

on

:

pass. ppl. ns^d

38: 12; Pa. 7: B.

17,

Pogn

NijNOO left hand

:

A

Pogn

;

s^oc, 6

10.

'poo

a

place I2ia,

in '0

demon XJD hate,

in

2:1

:

Babylonia

home

Wohls

2417.

ppls.

=

{Yeb.

'03N),

only

'>N30

:

act.

of a

'JO

27: 6; pass.

;:

—ARAMAIC

MONTGOMERY

A.

J.

Pogn B

5: 2, 39: 6,

Pa. gird

?

N1VD hair: 8:

stench:

(cf.

IV unto:

4:4

=

with

inf.

'b

4.

B.

3.

4.

nn, 16:

'ID

9.

NB1J?

bird: 7: 14.

K"i
"ino hide, protect

xmno

Nifal 25

:

Pa.

make: 12: 6; of a magical work 9 2, 32 3 Pa. use as a servant, Pogn B. 34

:

magical

F

Schw

:

7,

32

:

F,

M,

:

13V, I3'y

9 «^U"'J?

:

kd'

lavD 17:

14.

NtV Etpa. persist: 34:

10.

the

snanj? in

:

of

:

=

32: 10

?

-in'r JO

«rv

eye, the evil eye

evil

KinV

Schw M.

eternity, with

XTV time:

obiy: 2: 15.

K'Ty 26:

pi.

Njny ditto: 6:

HIV go away

:

5

:

i

;

6,

:

8: II,

7.

:

:

Knt5"3

4,

'V

5

:

4,

,

eye 30: 3 (see

temple:

Pogn

5.

Pogn B.

Af. 7

Solo-

God

Ellis 5 njn 1"» various possessors of the

10.

Pogn B;

evil spirits,

IV

of

I,

33: 12.

"ICIV

Lidz

sorcerer

the

34: 8, of ring of fire 15

8

8

Schw R.

mon

passage: Pogn B.

»h:v in 'V3, soon:

.

17: 12, Ellis

Schw

32

:

noin

'yn

snpt'V seal-ring

grain: Hyv.

NmnosD

B.

12':.

6: II

across

=

of

;

transgress 3.

of spirits

of

epithet

of deity 38: and witches

B,

12.

13, Ellis 3,

7:

9.

5,

NMJJ sheep: 40: 4,

Stiibe 10.

pass over, 1

Pogn

etc.,

Lidz 4 Nnsoij? Jewish cult 29:

"iDJf

11.

3.

Kl3iy ditto: 9:1,

Nnayo ditto: 34:

kiino

ppl.

fem.,

Pogn A,

terms, see p. 51). :

fP'T.

4.

4-

(for this and following

N113V ditto

pass.

Dilbat 28:

practice

4; read

1.

(rv)xriK strength: 6:

7.

:

''n''P''j;K

B, perh. in NniD Lidz

srty strong:

Hliv servant

xnav

;

:

snxpK.

Lidz

:

blind:

Pogn :

pi.

press,

ppl.

in

t
nav

B.

2.

:

secret arts? Ellis 3.

pi.

2.

3-

Hyv

ppy so

B, Lidz

Pogn

3,

distress:

13:

Hal.

as,

Pogn B; Af.

Niri'D destruction: 16: 6.

34: 11

Schw L

embryo: 39: be in

19: 19;

KDlJ? KDij;

Pogn

:

tib)V

plj?

K31D species of demons: 7:11.

297

"W as long

Npnj? lock of hair

nj? Pa. help:

Lidz

NriB'D lip:

'ID

Pogn

:

INCANTATION TEXTS.

"\

Knro hatred: Lidz e|3D

: ; ;

17.

B,

38:

8,

Lidz 4

p.

89).

class

of

40:

19,

(see p.

72). bv

enter:

jibv'J

29: 20

10; ppl.

r^'N

=

p^^yj 30:

38: 14.

::

:

UNIVERSITY MUSEUM.

298

w.

b''bv

out upon thee:

"Thv,

Pogn

B. no. 28,

i,

1.

(so better

Heb. bv

r\b'bn

than w.

Schwally,

Mand. bn

rn^. 8

F)

;

:

suflF.,

Pogn B

pn'sSs

(upon until ;

;

Lidz

,

2d

;

2d

plur.

la

alternating with

above: 19:

him, 37:

knots,

('emons:

-ipj?

xmpv

class

of

(see

p.

10

6.

of:

spirit

barrenness,

11:3.

Pogn

scorpions:

X''3pix(i)

(aips?)

B. no. 27 (Noldeke).

xmyo

Wohls

west:

Pogn

Pc^

as

34:

Etpa. 9:

(315/)

against

=

uproot: p'pj?, Hal; Pa. 8: 15;

B.

,

Wohls 2417;

88).

insc^j?,

pn^isSy,

8,

12: 9 (see p. 88).

,

sisxa.

magical

'ixSj?

10.

myv

against:

xnp'j;

HKibv

;

him ? Schw G) Pogn B, why Schw

6;

plur.

Heb. may, Montg.

3d, yabti,

Pogn B, no. 28; how, why: Pogn

'iW

6,

Schw

pers. in'i)v

F, 'ni^y Stiibe 32

pa'S^V

"pjn snss; dust:

'ybv Schw F. 3 ( urt^bv ? Schw

spirit

Myhr

II,

passim;

sing,

36 3d

I^V

charm or

29: 7, NDpJX. 16: 9, masc.

7:

and

in gener-

40: 5; w.

18, cf.

6.

:

3.

Knp:y, 'X necklace

and Mand.),

B.

2

:

herb used in magic

a

28:

unto, upon, to

3, 9,

:

in

fern.,

b^)lb

ii-\my

:

f.).

"n abn. by Life! 40:

G

depth

Gomorrha

scn^T,

for ^. cf. pa-bv

(freq.

ally

7

ii,

Pogn

sprsiv

NB'O'B' '33y

Lit-Zeit. .

nnjf stand: 8: 14.

Ass. elelu lament, Or.

fr.

{«bv) bv

=

BABYLONIAN SECTION.

2422,

B.

(2iv)

any sweet:

NOny

a kind of

Ellis 5.

disease:

Schw G

(see p. 93).

B.

bel: 7:

XD-iy, 'S K'K^J? superior, epithet

gods

lestial

iT^V height:

:

of B.

eternity,

D^IJ?

nW 3: X07J?

a

D^)V 5.

in

-iV

pobv

kind of

i:

eiiob

injury:

Hal. flee:

formulas 15,

D^yb

Schw

F.

D'jr

with: '1

i:

D'yi,

13.

and

pny

5.

Pogn B

3:

impv.

ncy make: 9:

Schw G

pn-r

7,

ipn'y

Lidz 5

(cf.

plur.

;

3:

Ellis

i,

11; P^'^\V

mp).

Schw Q, Wohls

i.

2422

(of

prac-

magical

tice).

(see p. 93). DV,

Lidz

17. :

Montg. p-\y

obv,

darkness

s'l'Sny

Pogn

K'^Dis

'JJT

ce-

6:

3,

35: 6;

DCy oppress

soy people: n'Doy 13: tribes of angels.

i,

of

"IW ten Xp'ny,

:

'n

'y

in

old

kocy 34 demons.

ppl.

:

class of

also (?) 1:3.

:

,

Ellis 3.

Pogn

B.

:

9,

of a

::

Mand. genius Pogn

Siniy a

ARAMAIC INCANTATION TEXTS.

MONTGOMERY

A.

J.

:

KmpB command:

B, the

(w. suff.)

3 Uthras.

s

and:

17:

'taoB

(see

11

p.

105). i

:

I,

KV:a

K^na iron: 2:

plague,

of

class

evil

n-iB

Wohls Pa. break:

i

38:

15,

sa'iB

scatter:

8:

magical

a

in

2,

potter's

banish,

32:

I,

of

the

33:

1.

3,

divorce: 9:

etc.;

9,

15:8,

:

divide inheritance

Pogn

Nibs half:

na mouth: 13: nin'

.[.

19

12.

in

Pogn

B.

ma

:

5

;

F.

Wohls

2414.

"iCB

break,

Pogn

B.

^pB command: 36: 3; Af. Lidz 4; :

6.

Dtr ,

II

9

:

Lidz 5

;

in

Schwab

Schw

:

= of

L

:

2

:

5

G.

=

27

7.

:

(charms,

annul

etc)

pmCfBDl pm'tf'B Pogn of the magic divorce

:

B, 1 1

7-

Kitra,

Etp. spB-av

Etpe. 35

Euphrates

ccra Pa. stretch

7: 17.

28

Af.

59;

B.

Schw

pronouncnoc,

B'niBDn

angels rJDinoi j'BnBO Stiibe

i,

naiy;

ppl. of the

Name:

5.

warn?

:

'B

deliverance: 4:

ed

Pogn B. :

3, 4.

Hal; BHiBD scnao HDW

Lidz 4; 'B Sy 5:5; 'KKK 'Ba 20 5.

'Jan,

:

40:

Pogn A, of demons.

:

tna Af.-Hof.

KniB'B divorce-writ: 8: 7, etc.

las Pe. and Pa. bind

:

Lidz

separate: TPTB, 17: 13, ist per.

KJpiB

Af. Lidz 5 (see to 8:

Kmt3S exemption: 17:

pDB cut

:

8,

plur?

7).

DB break

38:

shrine-spirit:

DIB scatter: 28:

P"iB

vessel,

bowl: 9:

K':a

pma ma

ID.

:

KB1V1B person

KiKns potter: Pogn B.

D'JB face:

Stiibe

14,

(see p. 72).

phrase.

DIB,

Schw

5,

CIS determine, of a decree 19:

9-

ibs

Schw N, Hyv 49 also prob. in I

11.

:

7,

16.

38:

;

2426, 16: 10.

tnis body: 7:6,

KilB

flee:

above:

of

fern,

15:

i,

L

15: 6 (see

92).

KnvJB, Nn'y:a

"it3B

Ellis 3.

TIB scatter, bewilder: 7:

spirits: 7: 14,

"Its

p'BO

44,

11.

inf. "iB'ts Stiibe

encounter 12:2.

p.

"iJB

imprisonment

ypB burst open: spa'J 6:

10.

:

pnpKB

6,

6.

^B Af. break, annul:

DJS Pa. mutilate yJB

34:

t2in),

na'KB, see under np' (see

38:

ib.

ward,

NnpiB

299

smsE'B annulment

B.

SDSJn'B word

:

37

:

Nnn'B doorway: 6:

7.

6.

:

Pogn

:

UNIVERSITY MUSEUM.

300

'lana image-spirits

38: npriB

snnanB

2, '"i3»ns

Schw Q, pa-ns

2

,

:

4,

xnp

Lidz

in

fem.

3:

7,

Schw F

yas dip:

'CD 18:

Dtlp

"ilV

mutter:

Schw

bind, with a spell

6

on a

figure,

niv obey: 'niv stink:

tnv

:

7

6,

HKDlp

F.

mon 2,

:

^

K'^^pnip

Ellis

7.

Lidz

i

:

10,

:

cmp

10.

Schw

Dip arise, stand D'p

xpBN, 7:

in

7,

DipD place

Pogn B; I,

17,

Pogn

person:

\vtimp

B. I,

Pogn

19: 3,

2,

bui

of

Hal (of

cattle).

demons 3:2, :

sbaw

4,

Lidz 5

36 (cf.

Glossary A).

Schw E. Wohls 2422,

him

:

"iDp bind,

B, no.

5.

Schw L

of magic:

S-IO'P spell: 7: 13,

NTp

B.

Pogn

kill,

4, etc;

32:

86).

tomb:

Schw M.

:

SDlp'D ditto:

^J'as'p

Ijdp,

against

Ntiap ditto:

8:

4,

14,

4.

p.

(of

Pa. 29:

pb'D'psD,

Stature,

Pogn

5.

Pogn

Af.

7,

B.

K^aV counter-charm: 6:

Kiaip

16:

Etpa.

10;

NHDip ditto: 2:

impv. lb'3p Ellis

sinp,

Wohls 2417 ;

:

Peil

pn-'D'p

8;

B.

bap receive: 6: 11, 37:

8 (see

One:

ppl. act. TD'p 2

13:

etc.;

11.

17: 12.

Lidz

:

form,

KDip

37:

B.

Holy

the resurrection)

G.

Np emphatic part,

Pogn

:

the

holy,

4.

5.

Pogn B; Etpe. 6:

n'?3lp7

Mand. Life

:

Schw L 7: 15KCnp ditto, particularly epithet of demons: 4:1, Pogn A.

Wohls 2422.

north:

morning: 26:

collect:

Adam Kad-

33

:

tresses

?)

(

KiV cleave: snss cloven (hoofs),

K3p

11;

10: 3; of

trmp holiness: Schw M.

Pogn A.

scourge

K311V side:

JD

i.

seal: 15: 7.

impv. 8:

f.

n^VV glory: 12:

K31S''S

"IBV

nop

and Nebat, Pogn B.

«T)S ray of light: 7: 5 plur.

«1?V

pristine

i,

2.

:

5-

draw, depict: 11: 9

xmis

F.

37: DSlip

2,

'Dpb Ellis

:

from him, 13

Schw

:

25:

I»

B.

DP, 'Dp ditto

JBXD

eillSD,

29: "iiv

Pogn

6.

(?).

xyas'S finger: eilV

nioip

tin^Dip, 36: 5,

8; 'V

and mpjD, n'CKip, 'nionp 9; Syr. nDnp34: 7.

plur.:

idolatry: 37: 6.

(NKV)sn"'V filth:

mp.

but see

5,

DTp, DNip, Dlip before, in sing,

(see p. 72).

Ellis 3

pi.

:

Pogn B, Lidz

8,

7,

5

:

BABYLONIAN SECTION.

(bp)

pi.

wax

»bbp

figures

curse

:

5

:

:

28:

39 3.

:

7.

5,

Hy/.

;:

MONTGOMERY

J. A.

vhp, K^Kp voice: 13

of the client

11,

7.

pp horn: Pogn

la; Nbpna the magical in-

Npnip link of a chain

Nnapip head: 2:1.

ID

(see

p.

84). 2:

i,

10: 17, 29:

5,

'B'p

(zodiac?,

Smith,

xrjp,

= SDOp

?

col.

34

:

NtrNi,

10.

:

use

not

34: 8

may mean

for

assured,

21 great

4

:

Nip

call,

Pogn

EHis

tion,

Etpe. 3

:

2,

snnp magical II,

Nnai

invocation

NJian

16: 10,

Pogn

Nnnp

N"ip

p.

:

7

B, Lidz

Pogn

chance upon: 18:

np mishap, G,

1.

Tip 3.

pollution:

Schw

NHn

B,

'aian

N'ain

so

8.

)

Lidz

:

master

:

i,

2.

Hal.

Pogn

N'3-in

the four of

pD'npa-is

Schw

G.

pij?).

son

6 8,

:

8.

39:

7,

2422.

ditto: 38: 12.

Schw L

ditto:

N-i3'J

ditto: 12: 8.

hobbled: 38:

Lidz 5

3,

:

37:

N^rj

b'Jt

Nnp Lidz

fourth, fem.

foot: 19: 19. N-irb

etc.

=

16:

title

Schw

fai

7-

Wohl

near, neighbor: Ellis

18: 9

;

wrath: 16:

p. t6:-\

Hal, fem. snanp,

flee:

plur.

vaix four: 4:

sn'SJ'a-i

10, Ellis 3.

(metathesis of

grandmother,

you, 8: 13.

N3N-1P battle: Lidz la.

mp, Nnp

,4:5

Wohls

PV31X forty: Schw E.

B.

8 (so possibly, see

3ip approach: 6: 10,

T\2'\

10,

:

'DN

'-I

usury ( ?

B;

92).

aip,

(j?3t)

84).

ditto: 35: 4. ditto:

38

8, etc.

:

39:

3)

§

fem.

;

,

masters

Pogn B snpn.

4 snnpx (see

NJNnp

snVE'

L xnxain Pogn

)^p''b

inscrip-

(see

5

creation

;

NTisai Pogn B;3-i, '31

8 4,

5

I.

B.

name: 16: 5, 36: demons read the

4, etc.

:

2417

Schvv

Lidz

:

19,

5.

11:9, 18: 12.

in

small

head: 19:

B, 4:

rrCNT beginning

cattle).

cold:

ir,

:

4.

NtTNT

NE^T,

'-I

'DJp person(?): 'DJp 'TDS

(np)NT-ip

^'Vp 7

pi.

2422.

Pogn 34: 3

5.

"cattle" 'p

Montg.

:

3650).

contortion

Mandaic

(the

bow: 2:

NDE'p

5.

Payne-

see

possessions: 2:

'"p

Wohls

Pogn B

heaven?:

of

KnDip vault

painful:

hard,

Ellis 5 (see p. 44).

of a

2.;

old: 19: 9.

(t5'p)E"E'p

synp amulet:

Knop

Lidz

B,

vocation,

16:

301

magical figure 12:

of the witches Lidz

9,

:

ARAMAIC INCANTATION TEXTS.

10,

40: 21,

4.

stone(?): Pogn B, D^n Lidz 2.

:

.

UNIVERSITY MUSEUM.

302

shake

^i-i

yi? nn,

34:

xnn

?)

(

:

Lidz

4.

5-

man: snn siJS Pogn B, plur. Lidz la, Pogn A;

BABYLONIAN SECTION. crop

chariot: 8: 13.

'nn

16: 8,

30:

Schw

ninn

plur.

napjiiat; '1

16:

30: (see

9

Pogn

(on) DT. DN1 high:

XDOn Pogn

4,

B.

Nnon, NnoKi height: plur 9:

KOOn

6.

Schw G. KOiKnoPogn

Nnijji "iB"i

mystery,

37:

magical

of

6: 11, 7: 13, 28:

rites:

(and

etc.

4,

19

:

Pa. have

see

3.

VST

will,

Nnom

loving

DJm name

pleasure

Arab.)

Kpn spn

13:

Schw L; Schw I. i,

4; ppl.

:

'n love

Nsn)

B.

XTpi dance, of angels: 12:

8.

2,

srpi firmament: 8: 9, Stiibe 61; Mand. xn^pi, X'vpn, pi. the seven N'nvpi, Pogn B.

rites,

xniEn authority: Stiibe 61; men in center of bowl No. 20.

11:

E. 'I

12:6.

:

"le crachet a ete crache" ?

Pogn

God: 3:

love:

28:

5.

remove (Noldeke eft. rvs^n, Hyv (who

lift,

p.

sanctu-

compassion:

love of

Schw

6.

encamp: 2: 7 (but cf. 27: 11). X1B1D camp: 2: 7, 27: 11.

ID.

:

D''3nn''n(?)

Dm

14.

:

of a place or sanctu-

supposes

of a place or

ary

'om

7

:

Ellis 5.

:

85).

bxam name

8.

ary: 19: 12.

ditto:

STK1

17;

10.

:

reptiles

Onnon name yi evil

B.

Dm

i

:

TBI prick, bruise: 18:

5-

N01-1D ditto: 32: 8,

sn,

trample

NtTDl evening: 26:

34:

7:

7.

endowed with the eye ?: Pogn B.

3,

B.

14:

14:

p.

74). :

act. ppl.

pass.

xron (the divine) beck: 19:

DO"i

xnn perfume

2,

STNDT one

n

ttrfb'b

nn

nyn

4,

)DT

i,

'cn

Etpe. lioin

evil

no

••bus

F,

as masc.

etc.,

3, cf. Ellis 5

6:

25:

2,

B.

SD1 cast down: 9:

gen. of evil spirits, 8: 16, etc.,

14:

ditto:

Pogn

NnDB":i K'm-i

?:

xnaano

of

spirit,

Hyv.

^5V'| 313-1

Dien signing,

3.

of

Schw

of a place or sanctuary:

name

a

:

KDC

'"i,

I.

19: II.

pni be far

:

ppls.

spm Schw

Hal; Pa. 14: 2 Etpe.

8:

pKnx-iny.

17,

G, p''m

C Heb.

relative:

M

Lidz 4; Lidz 4

p.

bxK' ask

:

;

NV't^•e',

magical 60.

n'b'«z>

4

:

6.

UNtr,

Schw

element,

see

:;

::

ijINK*

hell

:

blKC V^C seventh hell

?

6

nJC

12.

STC

2r burn:

33nC'3

Ka^B* class

of amulet-spirits: 15: 6

28:

snann

demons Pogn B,

35: K^-ar road paB'

Hyv

3.

5

:

of

Kltf

15: 6,

10,

4,

nc

(see p. 92).

1

rraCK,

:

3

3 adjure,

8,

I

:

:

Pa. send: 36:

Kmic a

Mand.

;

40:

vac, sya'c, nvac, nyac seven: 19:

7,

4:

4,

Mand. K'aKC,

Pogn B.

Pogn

vaiC,

nsmr

28:

lust:

I.

pac dismiss, divorce: have

Pogn

B.

9,

6

:

8.

np'aE' 17:

40: 22 divorced

32:

:

Nilc wall 2,

nb'p'ac

her;

:

Schw

}tn''n''aK'

Schw water

dissolve

like

burn, 28:

CJC Pa. disturb: B.

4.

:

K'EnSB',

inf.

:

B.

bribe

Pogn

:

worship: 8:

B, Lidz 4. 14.

xiiriB" black,

I.

16,

i.

(see

G

Tine' emancipate

demons

(see p. 80).

demons who are

:

not I'mncD

i: 11.

8: 11.

of a kind of

Schw

2

i.

Schw G

a'pne* the ether: 29: 11.

Nmntr slumber: 7:

:

:

93)-

P-

Etpe.

KE'JK',

nine'

F.

KnniaE' residence?:

;

34

Knsinc consumption

:

II

Pogn

]rw burn, with love: inTiB"3 28:

nac cease r^'ae' Schw E, Wohls 2426. iJtS'

6,

:

Pogn NiniB'

lac Pa. break: Schw G. ?

14.

Pa.

5-

Kiair "nid"

TCig:

(see p. 82).

4

:

10.

Pogn B

ephialtes:

overthrow

Pa.

I

pia'C divorcement: 8: 13, plur.

9:

we

:

ib.

leaper,

A

Nn'raEJ' seventh, fem.

B.

4.

witches

of

crawl,

S^Nl{^'

Schw

Pogn

eye-tumor: 34:

(Die) D'C

lie leap forth: ppl.

spells. :

niCK, like;

Pa. set: 37: 11,

rub(?)

oath

O

Xir be equal: in ppl.

fpac seventy: 7: 17 of angels,

snjriaK'

p.

etc.;

4,

B.

of

(also

form of magic (see

KJmtJ'D sender:

f\^v

Hyv

Pogn B

3,

in

86).

5,

Pogn B (assigned wrongly by him to satf). 6:

(see p. 73).

Peil forms).

Af. adjure, in exorcism: ri'vaCK I«'by

14,

:

rDTB-? Schw G,

throw down Pogn B, so nB' Stiibe 50?

4.

:

7

7,

:

etc.;

sn'JTB' she-demon: 7: 14.

class

plur.

demons: 12:

2

:

pt^aic?)

(read etc.

praise: 29: 12.

Ktsac, KnaiK' plague,

disturbing: 24: 4.

plur.

i.

(see p. 88).

(nac)

303

ARAMAIC INCANTATION TBXTS.

MONTGOMERY

A.

J.

Schw

I

;

nme'D

Schw R.

KCJIC commotion: Pogn

vrw

song,

charm

:

32

:

9,

33

:

4.

:

UNIVBRSITY MUSEUM.

304

23C

sexually of demons,

lie:

11:8; Af

.

i

13,

:

down 34

set

:

BABYLONIAN SECTION.

9:

5.

34:

8:

19:

5,

•."].].

IVXCC 40 name of

3.

naty find: Etpe. 8: 7.

of demon,

species

ii

nOB'O

I,

DIcbsT

95;

3 (Halevy, ntro).

Pogn

foetus:

xn'blC'

PDB' hear

Lidz

B,

ib

npET send,

send away

8

:

N^ne'j;, ii^nnt'vJ

inf.

rule

:

JiD^'CTi 6

Stube

,

:

,

Etpe.

Af n^CN .

:

D^C Af deliver .

11:

Lidz

19: 12, 17,

5.

ghost, or

E,

10,

M,

Pogn B

17:4.

35

10,

:

lioncn,

tiD'yiD'C'!?

8:

7.

3.

:

:

3.B"'OSB'

30

2

:

Glossary A). Hal, Lidz

:

II,

of

NnnOE'D

4.

lilith

Etpa.

bewilder,

34:

13,

Wohls 2426.

8

:

make mad

7

:

16.

in

35:

Stiibe

(see p.

NriE'year: 6:

2. 8, 12,

5,

plur.

'JE'

6

:

6

(see also NDE'n). (NVE')NnyE' hour: 4:

5

TUi

'E',

26:

5-

Nnii;B'

demon

Pogn B. 'NOic

NJC Pa. change one's place: 36: 2;

4.

85).

^Pfh^

:

8:3:

VOC'

NnDf ban: 8: 6; plur. JsnOE' Schw I, KnriDtr Stiibe 12.

F.

Schw

2; Nnobe'

Pa. ban

28

:

epithet

magic: 12:9, 16: Hal,

nnc

5

:

B.

Pa. serve: Stiibe 60.

(cf.

vxh^ peace: 13: 12, 37: lbs 'C Wohls 2417. KDDX'N 'K" initiatory rites, 4,

^m>

God), N'O'DB*

heard Lidz

I

Etpe.

ib.,

Pa. inf.

NfOC sun

10, Peil tin'O'^E"

Schw :

'NDitr

IDE' guard, keep

B.

4.

ibc send forth:

=

a

j'Z?.,

B.

Pogn

51.

XCS'^C ruler

Lidz

\r\v

K'W: Pogn

8<3S^L"0 sender:

xhv

I

Hofal

3,

:

13; Mand.

8:

10, \'3'bv

:

impv.

7.

(=

Pogn

N'DIB'

Mand. ITOIC

(Noldeke, exortion).

Nnain^C flame: 14:

8

:

of

13.

:

Schw L

'ODB-

;

Schw Q, 2.

i

heaven: 9:6, 11:2 etc.

6:

g.

e.

b-n'ocb 28:

n.

none" Schw L

lay waste?:

HKit'

:

xn:nB'a dwelling: 34:

charm-

the

whatever name

N'DB'

angel,

(deity,

or

7), passim;

296, perhaps better read

NDrac Shekina: 14: 3, snxjac N'nai Pogn B. NJOCD abode, of demons Ellis

inot?

6,

words following,

ZKP

so Noldeke to Hyv,

14:

i; D)V2, in the

:

sorcerer,

NJa'C? haunter,

plur. niD'E'

:

NniDCNnsot? Schw G, Nnnoif 16: 8; Mand. NDic 38: 7. plur.

5.

K33e"0 (n»3) bedchamber

6, iin'DC

Ellis 3. NnnoiE*

lay a ghost 16: 11; lay a spell

name, passim

Die, Noes'

mocking mischief of de-

mons

:

Schw

G,

cf.

EHis 3 (see § 3).

Ii.TyB',

::

Tyc

D'Tyc

5:4

Kmj/C a fever ( j'CB'K' N^ES't?

?)

3

Etpe. be loosened, 19 KiKC'D, Hyv, Pogn B

;

4,

(see p. 80).

305

11:3.

:

Hyv, read

INCANTATION TEXTS.

demons:

of

species

satyr,

—ARAMAIC

MONTGOMERY

J. A.

SIC diarrhoea: 34:

J'tsaiB'.

abasement(?)

Schw

:

ma'C excommunication

KnailC

F.

tribe,

40:

7: 17, 38: 6,

12

Stiibe

10.

of demoniac species:

360 species

(cf. p. 80).

(see p. 53).

come

'V'C destroy: inf. n'VB' 7: 17;

forth

impv.

Schw M.

S'VB'

:

uproot:

tntr Pa.

Arabic it^-demon: 15:

fem.

N'triB'

pi.

(but see Lidz,

?

=

93, n. 9, Np'S? pi. the

the

17

NnN^tntr chains: 39:

p.

root NIB'). 5.

5-

Kpcto water: Pogn B, Etpe. 37: ypc

W

srpB' 32:

NHB' drink:

33:

fipc strike

Lidz

8,

:

11:6, Lidz

.

blow,

snDip'E'

ncc

six: 11:9.

ITT'E',

t'e^C 60, in

Stiibe

5,

:

of demons,

a

2,

5,

magi-

12:9, Ellis Wohls 2426,

"lan

31:

10.

IT-

Schw

Schw F, ppl.

4-

Lidz

nmr

G, with

spell:

Schw

12,

Lidz

dwell:

L

2,

pi.

Lidz

11,

Lidz

ib,

suff.

'KiC Pogn B,

2,

in

plur:

Pogn B N'»in N"nnn (Pogn as though Nomn, black).

3in, Din again II,

34:

fem.

B.

F, G,

:

2

:

Lidz

i,

ditto e.

g.

15; Af. to lodge, 14:

Klin

Ellis

i

;

mn

39:

5.

Iin in lino, out of

12:

impv.

5.

NVP WSn Pogn

Schw

end.

with no.

40:

= Cl^.

NIC prince: Schw L piB*

38

:

5.

Schw L

loose,

8,

NOjn military division plur. n'OOJn 13: I, of demons.

13:

i,

Kmitf, authority:

snUTienD? Schw

tnc

:

"laKn,

NOinn, SDin abyss, always

TIE' firm, of charms: 3: 8,

19

Etpe.

(Noah's) ark: 10:

N3Kn crown:

magically : nC''

5,

nuTi

14.

inf., nnt:'

G,

:

Hyv.

4,

2.

vermin: 7:

nc Pa. bind,

etc.

Lidz la; Pa.

p. 86).

Nnaipne"S ditto: 16: NXp'E'

Lidz

break: 40: 12;

Lidz 4 (see

sniB'pc'

2414

enumeration

5.

result of

practice

cal

5.

affliction,

method or

F,

7.

:

I.

(ntr)

take off: 11

Schw

nTiB^'O

inf.

impv. 'Nnt^N 36 3,

11.

9.

bowl-practice:

the

of

deposit,

enchainment: 34:

NJ^B'^B'

:

9:

5.

bull 40: 4.

nnn.n'nn, etc. under :i'nnn Schw F, n'nn under the hand 7: 12 ninn 16:6; Mand. S'nin

=

38:

12,

isn^n Pogn B.

:

UNIVERSITY MUSEUM.

3oe

'tcnnn inferior

Pogn B,

:

BABYLONIAN SECTION 'Jon 80: 19: 9, w. suff. ]S3son

see to

Lidz

NDinn.

(nn)lOin

damage: 34:

loss,

(see

7

4.

Kr:n monster, of Leviathan: 2:

4,

6.

94).

p.

Kn^an abortion

Ipn

11:4.

:

fl'pn

^n hang(

?)

rhn three

arts

4,

8:

113'"''^"

;i3'nbn,

fem.

there: 14:

6:

:

Schw

40: 19; of the

9,

2.

4,

second

Nni'^'n

Pc^

E, F,

pn^nn

Pogn B;

fem.

:

Tin Pa. divorce: 17: 19: 4,

spirits, seals,

of deities,

;

two of them, 34:

Din see 3in.

K'JOn eight: 8

two: 4:

8.

19: 14.

7,

Hyv

sorcerer 34:

pn

sriTi'^n third,

34:

magical

of

epithet

Hal,

:

etc.,

17:

3-

fast: 19: 10, 29: 11.

mighty,

F.

nsbn Pogn B, Konbn 300

:

38: 5;

pn

Schw

nbbn'K

:

make

Pa.

6

:

:

8.

3.

N3n'n divorcement: 26:

NTn gate:'Pogn

(Njr-in)

B.

4.

6.

B.

PRONOMINAL FORMS K3K: 2:

1st per.

II

I,

:

i, 5,

4:

Pogn B; NJnjs

1st pers. pi.

"JK i

:

k:k:

6, etc.;

14:

:

stereotyped phrases,

i.

16:

14.

:

2d per.

f. "nJK: 26: 3, 8: 8, 15 (or plur.? q. v.), ns3S 38: 4.

2d

pers. pi.

m. and fem.

JiniK

19:

:

mJK: Schw F; IinK:4:7;

13;

rnas: 8: 8;

"nJS:

8:

17:

8,

3(?)-

3d

copula

Ninn

3d pers.

KT (?): 18:

6,

STNn Lidz

Schw F;

pi.

;

9:

i,

:

Schw

25: 32:

P'^^n:

Pogn B

;

in

Schw Q. Demonstrative, 10:

I,

masc.

p

Hal;

:

6

9,

Hal 2;

5.

:

7,

xo

:

3,

Pogn B;

n^'N, '^'N, ni)N:

2, 5.

Indefinite

8

pn

:

16,

:

3:

5-

(l)!^: 2:

Pogn B NO, ;

2,

ISO

27:

>

in soa, SD3, Sonj>,

insD^V(see these prepositions). "'T'S

Ellis 5,

:

36:

3.

njs: 13:4. 35: J,

T^n

pi.

32: 3;

X'n: Ellis

prn: Pogn B;

rrn

5.

35:

1:4, 35

:

5.

sin

:

TKnn 28:

5.

Demonstrative fem. sin

rb'N:

Kin;

33: 7; ni'K.

7.

6

^?1^

cf.

6,

:

32: 4; in: 39: 8; as

7, etc.,

3:

in

K3n(3)

(Syr.) 4, pun: Pogn A; KJn F; soKt Schw I, 2; 31:

31: 8:

pn:

8);

Demonstrative

(also demonstrative)

pers.

7:16, Stiibe 43 (these forms

DifiJ'O:

10,

who( ?) Wohls 2414. 5: 2, DyT0,2: 3, 12:

those

29

:

8,

:

mo

Ellis 5.

hoi

GENERAL INDEX

GENERAL INDEX Abraxas

barbarous words 59

57, 99, 151

Abatur. 71, 96, 261

baskania 68, 78

Adam

Bel 239

166

Aeon 198

beasts exorcised 44

amulets as objects of exorcism 87

Berlin

angel of death 79

Museum

f.

19

f.,

21

heth-el 72

angels

=

Bibliotheque Nationale 18, 19, 21

charm words 86

binding in magic 52, 85

evil

79 gods

=

black arts 84

79, 97, 99, 241

invocation of 57 mystical

Arabisms

blanket formulas 82, 120

f.

names of

97, 197,

208

80

blast spirits

Borsippa, 21

24, 85, 102, 105

Arabic magic and demonology 44.

bowls and bowl magic age of

14,

archangels, Michael, etc. 96.

Arabic

14, 21,

ardat

description of 13

80, 187

lili

76

armament, magical 137

Armasa

102

origin 50, 57 f.

44 f.

f.,

68, 100, 106

f.

praxis, 40

f.,

Asshur 21

Mandaic

15,

51, S3,

20,

60, 184

attestation to magical texts

244

162

21,

30,

Babelon, E. 18

58, 59, 62, 64, 69,

87, 91, 109

Bagdana

171,

f.,

198

f.,

47, 55

7T,>

152, 187

37

f.

f.

48 as objects of exorcism

Babylonian magic 42

f.,

116

assonance, magical 61, 185

Athbash

116

forged 14

99, 123

ascent of the soul 227

f.,

82,

f.,

paleography of 27

f.

provenance of

16,

14,

Syriac 15, 16, 21, 32

85.

88

43 f.,

223

f.

brass in magic 137, 187 British

(309)

Museum

13,

16,

17,

18,

21

UNIVERSITY MUSEUM.

310

Casanowicz,

M.

I.

magic 49

cattle in

253

murderous 238

21 234, 242, 246,

f.,

names of

charms, etc 86

number of

magic

90

women

s.

demonolog)'

and

99, 107, 115

f.,

(s.

New

Dilbat 217

countermagic

152,

Museum zodiacal

13,

135

250 15,

eye, fevers, skin

s.

21

divorce, magical 158

dreams

f.

203

s.

167

f.,

f.,

f.,

f.,

55,

115

58,

59,

ckurru 72

in

New

Testament

f.

demons and demonology she din 73

divorce of 158

f.

ghosts 75

s.

Elija 259 Ellis,

T.

Ellis,

W.

f.

16,

18,

23

f.

T. 21

enmity exorcised 87

Enoch

124, 134

cpesu 51 ephialtes 80, 82

76, 151

haunts of,

El-shaddai 191 78,

cmpusa 78

depotentized gods 70

idols

58, 64, 106

62, 64, 91, 114

of Judgment 135, 235

demonology

=

magic

Egyptian magic 53

bowls

David 184

good

145

magical 84

date of bowls,

=

172

f.

eclectic

= =

f.,

206

82,

duplicate texts 42,

53, 83, 137

dastabira (Persian) 228, 52

91

171,

female 94

27

cultns 51

Day

f.,

189, 205, 219, 234, 235

18,

magic 42, 88,

constellations,

f.

as objects of exorcism 89

17,

Constantinople

71

diseases

Christian names 50

Chwolson, M.

curses,

171,

158,

81,

yj,

(dewin) 73

devils

Testament)

circle in

240, 261

f.,

threatening of 131

f.

children in magic,

Christian

68,

262

f-

Charles, B. B. 44

67,

BABYLONIAN SECTION.

haunts

72

epic in evil

magic 62, 65

eye 88, 89, 222, 257

insanity caused by 153

evil angels

king of 74

evil

legions of 80

excommunication

metamorphosis of 153

exorcism 51

spirits

79 74

f.,

in

55,

magic 53

68

f.,

83

f.,

89

f.

amulets,

(s.

—ARAMAIC

MONTGOMERY

J. A.

bowls,

diseases,

enmity, poverty, sin) exorcists 46

Harran

loi, 123,

Halevy,

J.

eye diseases 93

in

familiar (spirit)

Hecate 58

magic 53

131

magic

Hermes f.,

144

131,

herbs, magical 182, 216

122, 187, 235

formulas, 61, 85, 185

f.

f.

hell,

fire in

house 76, 143

heart in magic 216

fevers 93, 171, 205

fire in hell

f.

in shrines 71

142

figures, use of in

239

deserts 78

in

facere 51

311

18

17,

haunts of demons 76

233

f.,

INCANTATION TEXTS.

199

Hermon

Fraenkel, S. 20

99, 113, 123

208

150,

f.,

126

Hillah 16, 17, 21 Gabriel 96

f.,

Hilprecht, H. V. 41

234

gallu 262

house magic 42

f.,

garment, magical 123 gcllo 68, 78, 262

hydromancy 40

f.

Hyvernat, H.

49

19, 21,

f.,

177

41

gematria 61, 261 idols as

ghosts 43, 72, 75, 82

f.,

157,

201,

demons 72

incantations 51, 52, 56,

207, 251

inciibi

ghul 81, 157

139

and succubae 78, 82

insanity caused by devils 153

Gnostic terms 151

invocation

God, gods 56

f.

of gods, angels,

etc.

gods depotentized 70

Greek magic 43

III,

f.,

in black

magic 84

f.

iron in magic 53, 122 f.,

61, 62, 64, 69,

107,

95

197

Gottheil, R. 20, 258

graveyard magic 43

57,

53, 55

82,

113,

197,

58, 59,

f.,

Ishtar 70, 245 85,

87,

214

91, istarati 71

Greek names 50

Jackson, A. V.

Griinbaum, M. 19

Jesus Christ 227

Gula (goddess) 129

Jewish magic

gylo 262

W.

50.

22

106

f.,

108,

112,

149 jinn 80, 105, 157

hair in magic 153

Halleluia 63, 202

Joshua (Jesus)

b.

46, 159, 161,

Perahia 226

225

f.,

UNIVERSITY MUSEUM.

312

BABYEONIAN SECTION. of 52, 85, 216

kabbalism 65, 114

rites

Khuabir 20

personality in 48, 66, 112

king of demons 74

W.

King, L.

praxis of 51

f.

propitious days for 55

21

kiru 250

reciprocal

knots, magical 88

and

labartu 68

sealing in 53, 130, 191

f.

47

in

religion 57, 65,

Scripture quotations in 62

lamia 78, 81

W.

Layard,

Arabic, Babylonian, Christian,

s.

demons

Testament, Persian

80, 179,

mam

244

Leviathan 125

M. A.

Levy,

lilith

68, 75 158,

Manichean

27

17,

f.,

209

f.,

no, 117

f.,

156

235, 245, 259

f.

f.,

(s.

love of

God

in

love magic 44,

Louvre

18,

magic 129 178

Lycklama museum

f.,

f.,

213

f.,

238

19,

s.

21

sylvania,

and

rhyme

of 49

figures in 53

Great

Berlin,

Con-

British,

Lycklama,

Penn-

Washington,

Win-

61,

mustalu 152

mystery

rites in

magic

52, 85,

243

mystical words and meanings 59

f.

in

20, 145

myrtle 181

f.

122, 187,

Name

in

Myhrman, D.

f.

epic in 62

fire in

A. 21

terthur

assonance

clients

J.

stantinople,

magic

18s

98

Moses 47, 107, 233 murderous demons, s. demons museums,

21

f.

222, 239

Montgomery,

f.

19, 20,

f.

Mazzikin 75 Metatron 98, 113, 208

Moon

94

love charms 178

244

239

34

marriage charm, 238

Michael 96

f.

losses exorcised

script

f.,

Markaug, B. 19

witch)

Logos 123

religion 39, 71, 96,

texts 20, 21, 37

M. 20

Lidzbarski,

84

52,

it

Mandaic

magical, 59, 163

letters,

New

Egyptian, Greek, Jewish,

16

lead in magic 187, 249 legions of

f.

235 131

invocation as form of 84

f.,

176 mythical and apocryphal allusions

64

1

J.

A.

MONTGOMERY

—ARAMAIC

Rabbinic texts 27

names personal 49

of gods, angels 56

f.,

58

Raphael 96

f.

rhyme

11

f.,

necklaces as charms 87

Testament 91

Nirig

magic

186

f.

75,

78,

f.

charm

for 160

reversal of

charm 63

Rodwell,

M.

J.

24

17, 18,

rubric for magical rite 175, 182

16, 21,

13,

=

f.,

107

f.,

Nippur

13

234

f.,

185

61,

resurrection,

Nannai 240

New

103, 113, 129

Samhiza

Nergal 171, 239

198, 271

sappu 88

Noah 166 Noldeke, T.

19, 20,

no

Satan, Satans 79 satyrs 80,

140

Okeanos 200

Schwab, M.

orthoepy 61, 222

Scripture quotations 62 sea,

Pahlavi

14, 20,

24

18,

spell of

f.

parakku, pairika, 73

sedu 73,

patkara 72

Selah 63

Pennsylvania, University of 13

f.,

no

Seth 166 seven in magic 75, 79, 139

20 Persian magic and demonology 55,

116

f.,

Seven

spirits

Shema 62

personification in magic 58,

89

f.,

99, III

f.,

sibilants in si'lat

79

209

magic

simulacrum

planets as evil spirits 71, 135

sin exorcised 86,

Pognon, H.

sipHi 51,

20, 41

in

magic

poverty exorcised 94

skin diseases 93

praeparatum 182

skull in

bowl

punctuation 29, 32

magic,

s.

bowl

magic

250

in

21,

sleep exposed to

Solomon

176, 216,

number

sixty as sacred

of

220

109

poisoning exorcised 84, 153

magic

60,

157

Peters, J. P. 13

praxis

109

125

Sebaoth 149, 151, 164

94

f.,

sealing 53, 64, 130, 191

22

Palestinian dialect 29, 131

70,

f.

Ranke, H. 21

of demons 59, 261

as charms 85

117

f.,

Randall-Mad ver, D.

f.

313

INCANTATION TEXTS.

256

71

f.

magic 143, 153

53, 64, 80,

sons of light 119

173

UNIVERSITY MUSEUM.

314

sorcerers, evil 83,

BABYLONIAN SECTION.

umra

250

51

no

utukki 54, 68, 73, 75,

spirits

(ruhin) 74

evil

vampire 81, 157

f.

familiar 142

vows, magical 84

seducing 80

Washington National Mseuum 21

Stube, R.

19

Sulzberger,

Sun

water

M. 44

wax

magic 250

Museum

Winterthur

222, 239

syllables,

magic 235

in

in

magical 60

Syriac texts 16, 21, 32

223

f..

W'ohlstein,

f.

J.

women and Talmud, magic and demonology f.,

77, 85

43, f.,

46,

49,

108, 119

173, 189, 214, 219,

61-64, f.,

in

71.

139, 143,

257

259

56, 60,

zakiku 80

Zeus 200

Tonks, O.

S.

22

of

77, 238, 240, 249,

f-

three hundred and sixty 71

magic 249

objects

(s.

incanta-

tions)

Yhvh

f.

25

words, magical 51, 57

threatening of demons 131

tin in

19,

children,

charms 49,

tabi'u 142

40

19

witches, witchcraft 78, 235, 261

Zimmern, H.

150, 210,

224

no

zodiacal constellations

135

f.

J. A.

MONTGOMERY

—ARAMAIC

315

INCANTATION TEXTS.

GREEK WORDS oyyfAof 79, 91, aXKeTjtvia ifitjv

63,

198

202

bpKOi

avd^efia

84

PaatXeic

76

1

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74

261

80

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72

51,

215

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79

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52,

84

84

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72

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63

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73

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250

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63

ielva

tw<"'

aul^eiVj

ej

24O

auTi/pia, aoiri/p

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181, 184

84 reAfioi

86

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81, 85

62

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80,

82

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79

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51

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44

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3n

PLATES

Prefatory Note The concave

on which the bowl texts are inscribed

spherical surface

At

precluded their reproduction by photography.

the best only a half of the

text can be obtained satisfactorily by the camera, as the pair of photographs at the

end of the Plates

will

Accordingly the texts had to be copied

show.

by hand.

Soon

after the bowls

came

to the

Museum, Professor Jastrow,

University, and Professor Gottheil, of Columbia, undertook

They

tion.

sum

plates, a considerable

of

money being

raised to meet this

Subsequently Drs. Jastrow and Gottheil gave up their plan of

expense.

and when Professor Hilprecht, then Curator, put the bowls

publication,

75

publica-

their

secured the services of Mr. Horace Frank, Architect, for auto-

graphing the

my

of the

hands, I

fell

heir to

plates, but of these I

2, 3, 4, 6, 8, 9,

16,

Mr. Frank's

labors.

I

into

found he had prepared about

have been able to use only 23, covering

my Numbers

His other plates were

17, 24, 28, 31, 36, 37, 38, 40.

copies of broken and mutilated bowls which

were not worth publishing (see

Introduction, §

all

in his

There cine

i )

.

It

appears also that not

the

good texts were placed

hands, or else that he did not complete them is

only one drawback

in

which however does not impair

direction

all.

Mr. Frank's excellent reproductions,

Working without much

their accuracy.

and knowing nothing of the language, he often broke a word

the end of the line and carried

it

over to the next.

I

repair this technical error in his copies, but have guarded against

work of

There thus remained of the

this tedious I

it

in

the

the later copyists.

publication twenty-five which

me,

at

have seen no reason to

texts

still

which came to be included

required autographing.

in

this

Shrinking from

mechanical labor, especially after an expert hand had preceded

was very glad to

avail myself of the kind

(319)

cooperation of

Professor

UNIVERSITY MUSEUM.

320

BABYLONIAN SECTION.

Gordon, Director of the Museum, who offered Consequently,

staff.

under

WiUiam

prepared by Mr.

27, 29, 32, 34, 35).

C.

my

direction,

Orchard (Nos.

me the

the expert services of his

i,

5.

remaining copies were 10-15, ^9- 21-23, 25,

7,

and by Miss M. Louise Baker (Nos.

20. 26, 30, 33.

39)-

The

style

made

of

He

responsible.

Mr. Frank's copies conditioned those for which

had abandoned the

spiral

may

This method

his reproductions in straight lines.

I

am

arrangement of the originals and

not giving the exact form of the original, but this demerit

is

be

faulted as

small as com-

pared with the advantage to the scholar of having the whole text lying before him at one glance without his being under the necessity of turning a bulky volume around and around to follow the spiral career of the text. I

was therefore It

may

quite satisfied to retain this

;

only after

Frank's copies.

In a few cases

several cases his copies, legible (they

helped

me

I

was

able to improve his

facsimiles, in

which were made when the texts were fresher and

have manifestly faded under exposure to light), have

correct or enlarge

independently, and then tion

all my decipherment was made entirely from my own work was finished did I compare Mr.

be remarked that

the originals

more

method of reproduction.

my

readings.

we compared our

The other

copyists also

respective results.

worked

The coopera-

of others, expert copyists, with the author has thus tended to a full

control of the accuracy of the facsimiles and transliterations. I

have

finally to

speak

in the highest

terms of the

artistic

and

pain.s-

taking labors of these two gentleman and Miss Baker, whose assistance has afforded

me

so great relief.

CATALOGUE TEXT

PLATE

CATALOGUE

NUMBER

SIZE

DESCRIPTION

ID ceDttmetres,

heicbt by diameter

1

I

8693

6.5

+

Broken and mended,

17

two

with

Written inside and out

holes.

large coarse script,

.5

in

cm. average

height, rude spiral design in center.

2

2

2945

7.2

+

Broken

17.4

large

and

mended.

characters. .4

Fair,

cm. in height.

In center two large figures, one in reverse position to other; one of

which appears to be making a sign with his hand (as against the eye?),

evil

probably the sorcerer, the

other with

feet

hobbled,

the

mended,

with

de-

mon.

3

3-4

2963

10.3

+ 20.5

Broken segment boss.

6+12

The rim

double .3

and

edge.

cm. high.

a

cm. missing. Flat

of the bowl has a

Fair

characters,

In the center figure of

a demon, armed with helmet and a sabre and spear in either hand, and his feet

4

4-5

2923

7.5

+ 17.3

manacled.

Broken and mended, small seg-

ment missing. high.

Characters

.4

sorcerer waving a magic bough.

321

cm.

In the center figure of the

UNIVERSITY MUSEUM.

322 TEXT

rUTE CATALOGUE NUMBER

BABYLONIAN SECTION.

SIZE in

DESCRIPTION

ctntimctrM,

height by diameter

5

6

2952

7+18

broken

Slightly

with

mended,

fragment

small

Characters

and

missing.

cm. high.

.4

In center

rude figure of a demon with four

arms and one 6

7

2916

6+15.8

leg.

Perfect bowl but for a fracture

which does not touch Small .3

7

8

16007

5-6

+

text.

Characters

circle in center.

cm. high, rather crabbed.

Broken

157

the

square

and

mended,

with

a

fragment of text missing.

Fine, clear characters,

.2

cm. high.

In center circle with cross.

8

8-9

9013

8.5

+

Broken and mended, with two

16.6

Charac-

small fragments missing. ters .2

cm. high.

picture of a feet

10

9010

6

+

In center obscene

lilith

obliterated, .4 cm. high.

center. lines in

10

II

16014

6.9+14.2

On

much

Characters

Perfect bowl.

17.7

with hands and

bound.

exterior

Circle in

four

short

Hebrew.

Broken and mended with

ment missing. high.

Characters

In center

seg-

cm.

.4

monstrous figure

with owl-like head and apparently several breasts, presumably a II

12

16022

6.3

+

lilith.

Broken and mended, with three

16.1

fragments

of

the

text

missing.

Characters carelessly written, .4

cm. high.

.3

cr

In center rude design,

probably of a

lilith.

1

J. A.

TEXT

—ARAMAIC

MONTGOMERY

PUTE CATALOGUE NUMBER

INCANTATION TEXTS.

323

DESCRIPnON

SIZE ia cratimitrei,

keif ht bj dtamcttr

12

13

9009

7.2

+

Characters

Perfect bowl.

17-7

.4

cm.

high, coarse but distinctly formed.

In center a demon, face

and arms and

Endorsement on 13

14

8694

7

+

with beastlike

bound.

feet

exterior.

Broken and mended, with small

16.2

characters,

cm.

.6

clumsy

Coarse,

missing.

piece

In

high.

the

center a clumsy figure of a

demon

arms.

Text

with

caterpillar-like

continued

on the exterior for 6

lines.

14

15

16017

Broken and mended, with miss-

6.8+18.7

high, in a lilith

15

16

16087

7.3

+

good hand.

2920

6.8

+

In center a

its tail

coarse,

.3

Characters

in its

Broken and mended.

16.3

cm.

In center figure of a

cm. high.

serpent with 17

.4

with hands and feet manacled.

Broken and mended.

17.2 .4

16

Characters

segment.

ing

cm. high.

mouth.

Characters

Rough

circle

in center.

17

18

2922

7

-}-

Broken and mended, with a seg-

15.7

ment missing. cm. high.

.4

cle

and

Characters coarse, In the center the cir-

formed

cross,

in a peculiar

way. 18

19

8695

7.2

-f-

16.

Broken and mended, with frag-

ment of about ing.

high.

design

Coarse In

—of

5

characters,

center

a

cm. square miss.4

rude and

demon?

cm. faded

UNIVERSITY MUSEUM.

324 TEXT

PUTE CATALOGUE NUMBER

BABYLONIAN SECTION.

SIZE

DESCRIPTION

io c*Btinetret,

heifkt br diameter

19

6.6+

20

Broken and mended.

17.6

Characters

crabbed and obscure, closely written, .3

cm. high.

Circle

and cross

in center.

20

21

16023

7+^7

Broken missing. .6

and mended, fragment Large, coarse characters,

cm. high.

mon

Large figure of a de-

manacled, with a circle

breast bisected by

see

21

22

16054

6.5

-f-

two

For

lines.

words accompanying

magical

the

in his

commentary.

Broken and mended, with two

17

fragments missing, a small one in Script large, .8 cm. high,

the text.

and rude.

In center a rectangjular

figure divided in

22-23

16006

6.5

+

16

three

squares,

one of those at the end two large

markings 22

into

like letters.

Broken and mended, with two fragments

same hand same

From

missing. as

the

No. 21 and with the

design, the

markings

in

the

square suggesting a face.

23

22

16090

7

+

17.2

From

Broken and mended. same hand

as Nos. 21, 22,

the

and with

similar design.

24

23

2926

7

+ 16.8

Broken and mended, small frag-

ment

missing.

cm. high.

script,

.7

In the center a figure of

rude concentric lines.

Coarse

circles

with

radial

J. A.

TEXT

MONTGOMERY

PUTE CATALOGUE NUMBER

ARAMAIC INCANTATION TEXTS.

325

DESCRIFTION

SIZE IB ceDtimetres,

heixM bj diameter

25

24

16009

Broken and mended, with four

6.94-17-2

fragments missing. .5

26

24

3997

6.9

-(-

Broken

15.5 .4

Coarse

script,

cm. high.

and

mended.

Script

In the center a rough

cm. high.

circle bisected

by two Hnes,

each

in

segment a magical word.

27

25

16041

5.6

-|-

Broken and mended with two

16.6

fragments

considerable Script

and

fine

missing.

cm. high.

fair, .2

In the center a circle with cross.

28

25

2972

6.5

+

Broken and mended, four frag-

16.5

ments

29

26

16055

6.8

+

missing,

the

blurred

or

script,.3

cm. high.

Bold

missing.

formed characters 26

16096

6.5

+

6.6

+

and

well

cm. high.

.5

feet

to .4 cm.

.3

bound. Syriac

Perfect.

16

Script

with tresses flying and hands

lilith

and 9008

frag-

In center rude figure of a

high.

27

fair

Broken and mended, small frag-

16.S

ment missing.

31

A

obliterated.

Broken and mended, one

17

ment

30

much

text

high.

In

center

a

script,

circle

.3

cm.

divided

into four squares each with a cross in

32

28

16086

6.9^-17

it.

Broken and mended, one large and one small

Same 31-

script

fragment

and design

missing.

as in

No.

326

UNIVERSITY MUSEUM. TEXT

PUTE CATALOGUE NUMBER

BABYLONIAN SECTION.

SIZE ii

DESCRIPTION

ctntbMtnt,

hcifbt by dimatttr

33

29

16019

6.2

+ 15.5

Broken and mended, with two considerable fragments missing. In center cross with circle.

34

30

9012

7.5

+

Broken and mended.

17.5 in

35

31

16097

6.5

+

Broken and mended, two small

16.1

Design as

fragments missing.

No. 36

32

2933

6.3

Design as

Nos. 31, 32.

+ 15.4

in

33.

Broken and mended, with about

two

half of the

on the margin

lines

missing.

37

33

2943

6.5

+

Broken and frequently repaired,

17

much

of the margin missing and a

large part of the text obliterated.

The

script

Syriac bowls,

.2

the center circle

segment

34

2941

7+17

to

the

in

In

cm. high.

.3

and

each

cross,

presumably

containing

letters of the

38

smallest

the

Tetragrammaton.

Broken and mended, with several

small

average high.

Mandaic

holes.

character

Small

circle

brief phrase written

about in

script

cm.

.2

center.

radially

A

near

the margin on the exterior.

39

35

9005

6.8

+

17.2

Broken and mended, some fragments missing.

Script

coarser than in No. 38,

40

36-38

2972

7.3

+ 17.2

larger .3

and

cm. high.

Broken and mended, some large lacunae.

Script as in No. 39.

text covers also terior.

The

most of the ex-

Circles in the center.

UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE

III.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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PLATE

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UNIVERSITY MUSEUM. BABYL. SECTION VOL,

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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PLATE

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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UNIVERSITY MUSEUM. BABYU SECTION VOL.

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XII.

UNIVERSITY MUSEUM. BABYL. SECTION VOL.

III.

PLATE

XIII.

12

2

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XIV.

II I.

13

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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17

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

19

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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PLATE XXI.

UNIVERSITY MUSEUM.

BABYL. SECTION VOL.

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21

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UlNlVtKSIIY MUSEUM. BABYL. SECTION VOL.

III.

PLATE

XXIII.

24

FIGURE FOR TEXT

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UNIVERSITY MUSEUM.

BABYL. SECTION VOL.

PLATE XXIV.

III.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

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PLATE XXVI.

29

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXVII.

III.

31

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32

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UNIVERSITY MUSEUM.

BABYL. SECTION VOL.

PLATE XXIX.

III.

33

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXX.

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34

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

III.

PLATE XXXI.

35

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXXII.

III.

36

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXXIII.

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXXIV.

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38

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXXVI.

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40 CONTINUED

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UNIVERSITY MUSEUM. BABYL. SECTION VOL.

PLATE XXXIX.

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