Aramaic Incantation Texts from Nippur 9781512818130

Table of contents :
CONTENTS
PREFACE
I. SURVEY OF THE MATERIAL
II. SCRIPT AND LANGUAGE
III. THE MAGIC OF THE TEXTS
IV. HISTORICAL CONCLUSIONS
TEXTS, TRANSLATIONS, NOTES
GLOSSARIES
GENERAL INDEX
PLATES

Citation preview

U N I V E R S I T Y OF P E N N S Y L V A N I A

THE

MUSEUM

PUBLICATIONS OF THE BABYLONIAN SECTION VOL.

Ill

ARAMAIC I N C A N T A T I O N FROM N I P P U R

TEXTS

BY

JAMES A. MONTGOMERY PROFESSOR A T T H E P H I L A D E L P H I A D I V I N I T Y SCHOOL AND ASSISTANT PROFESSOR AT T H E U N I V E R S I T Y OF PENNSYLVANIA

ECKLEY BRINTON COXE JUNIOR FUND

PHILADELPHIA PUBLISHED BY T H E UNIVERSITY MUSEUM

1913

TO MY FATHER AND MOTHER FIRST AND BEST OF TEACHERS

CONTENTS PAGE PREFACE

7

INTRODUCTION

I.

SURVEY

13

OF

T H E

MATERIAL

§

1. T H E M A T E R I A L I N T H E M U S E U M

§

2 . T H E M A T E R I A L H I T H E R T O P U B L I S H E D AND IN O T H E R

13

§

3 . S O M E N O T E S ON T H E T E X T S H I T H E R T O P U B L I S H E D . .

COLLECTIONS

II.

III.

IV.

SCRIPT

A N D

16 23

LANGUAGE

§

4 . INTRODUCTORY

26

§

5. T H E " R A B B I N I C " TEXTS

27

§

6. T H E

SYRIAC T E X T S

32

§

7. T H E

MANDAIC

37

T H E

MAGIC

OF

TEXTS

T H E

TEXTS

§

8. T H E

P R A X I S OF T H E I N S C R I B E D B O W L S

40

§

9. T H E

EXORCISTS

46

§ 10. T H E

CLIENTS

49

§11.

INCANTATIONS.,

51

THE

§ 1 2 . T H E O B J E C T S O F E X O R C I S M ; T H E D E M O N S , ETC

67

§ 13. PROPITIOUS ANGELS, DEITIES,

95

HISTORICAL § 14. AGE §15.

ETC

CONCLUSIONS

OF T H E B O W L S

R E L A T I O N S OF T H E B O W L - M A G I C (5)

102 106

6

CONTENTS.

TEXTS:

PAGE

NOS. 1 - 4 2 .

TRANSLITERATION, TRANSLATION, N O T E S NOS. 1-30.

117

"RABBINIC" TEXTS

117

NOS. 31-37.

SYRIAC T E X T S

223

NOS. 38-40.

MANDAIC TEXTS

244

APPENDIX: NO. 41.

A N INSCRIBED SKULL

256

NO. 42.

A F O R M OF T H E L I L I T H L E G E N D

258

GLOSSARIES: PREFATORY

NOTE

267

A.

PERSONAL NAMES

B.

PERSONAL

C.

G E N E R A L GLOSSARY

NAMES

269 AND

EPITHETS

D E M O N S , ETC

GENERAL

REGISTER

NOTE

OF

T H E

DEITIES,

ANGELS, 274 281

I N D E X

PREFATORY

OF

309 TO

T H E

BOWLS

PLATES TEXTS ALPHABETIC

TABLES

PHOTOGRAPH

OF B O W L

PLATES

319 321

PREFACE The primary purpose of this publication was to edit, with translation and necessary notes, the incantation texts inscribed on bowls from Nippur, now in the possession of the Museum. But it soon became apparent that full account should be made of all other published texts of like character, both for my own advantage in securing a larger material for collation and also for the convenience of scholars by presenting in one work a survey of a rather remote and scattered field, in which many have labored but none has attempted a treatment of the subject at large. I have accordingly not only given a description of all the earlier material but also collated it as fully as possible both in the Glossaries and in the references of Introduction and Commentary. The Introduction, thus extended beyond the field of the Nippur texts, has grown to still greater dimensions with the enlarging perception of the intimate relations between the bowl-inscriptions and the broad fields of ancient magical literature. Previous editors, working before the present great development of the study of magic, had taken little notice of these connections with a wider world. Analogies with the Talmud and possible connections with the Kabbalistic lore had been pointed out, but the bowls still remained without definite place or links in the general field of ancient magic. Withal the relations of Jewish magic to the larger whole have not yet been ascertained. But within the last few decades an immense advance has been made in our knowledge of ancient magic and of its prime importance as a study in the history of mankind. The chief (7)

8

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

stimulus to this has come, first, from the anthropologists and the students of comparative religion, who have taught us not to ignore the most primitive or most degraded manifestations of the human spirit. Then there have been the rapid strides in the advance of Egyptology and Assyriology, where at every step the student faces the problem of the identities and differences of magic and religion. Further, the classical philologists have at last condescended to examine the vulgar magical records in the Greek and Latin tongues, and have found an interest in them as revealing how the ancient " m a n of the street," and wiser men as well, actually talked and thought, in modes different from the traditional standards of the classical civilization. Of this large increase in material and understanding I have been fortunately able to avail myself, with the result of the discovery of innumerable clues proving that the bowlmagic is in part the lineal descendant of the old Babylonian sorcery while at the same time—and this is the more important because a less expected discovery—it takes its place in that great field of Hellenistic magic which pervaded the whole of the western world at the beginning of the Christian era. M y chief contribution to the study has been in these two directions, the relations with the cuneiform religious texts and the Greek magical papyri. The writer's knowledge of Egyptian magic was wholly at second hand, and in any case that earlier influence was mediated to this special field through Hellenism. The Christian Syrian literature is shown to have its close connections, being thoroughly infused, as was the early Church, with magical ideas. Magic within Judaism has been the subject of capital monographs by competent Jewish scholars, and in that direction I have not been able to do much more than to appropriate their results, except so far as to show the absolute

J. A. M O N T G O M E R Y — A R A M A I C INCANTATION'

TEXTS.

9

community of ideas and terms and practice between Jewish and Gentile sorcery. It remains a subject for an interesting investigation to discover just what Judaism gave to, and what it received from, the Hellenistic magic, but probably a hopeless study, for, as someone has remarked, in the history of magic we must pursue not the genealogical but the analogical method. As a result of these comparisons, the conclusion must be drawn, as indicated in § 15 of the Introduction, that the magic of the bowls, and in a general way, all Jewish magic, has come out of the crucible of the Graeco-Roman world, which, on account of its dominating civilization, we call Hellenistic; it is not Jewish but eclectic. However, with this broadening of the scope of the work, it has been the fixed purpose not to attempt any general study of magic; this would have been but to confuse my work and cloud my results. With a single eye, the facts of the texts have been illustrated in as objective a way as possible from the phenomena of locally inherited and contemporaneous magic, with the intent of establishing the immediate bonds of connection. M y work would be a contribution from a very small and limited field to the study of magical thought and practice within a definite age and region. At least there has come to the writer the satisfaction of finding a place for the membra disjecta of these out-of-the-way texts in the huge colossus of that system of magic which was once almost the actual religion of our western civilization. If I appear to have gone into much detail in the treatment of these non-literary texts, I trust that the results will justify my undertaking; the expansion of the work has proceeded naturally and subtly much beyond the editor's desire and convenience. From the philological point of view these vulgar inscriptions are of as much interest to the Semitist as are the

10

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

magical papyri to the classicist. Careful study shows that, with the exception of intentionally unintelligible passages, mystic phrases and the like, the words and the syntax of the texts are the autograph representatives of the language of their writers. Three different Aramaic dialects, each with its own script, and one script a peculiar variety of the Edessene, are offered in the bowls from Nippur, and they are of importance as original documents of the dialectic forms of the speech of Babylonia about the eve of the rise of Islam. Other original monuments are well-nigh lacking for this field; we are confined almost entirely to the school-literatures of religious sects, of the Jews, Christian Syrians and Mandaeans, whose books are preserved mostly in late manuscripts. The Jewish magical literature is all documentarily late or uncertain as to age, and our texts have a historical worth as almost the earliest records in that line which can be exactly dated. Further, the obscure and crabbed condition of the texts compelled an exact philological examination in order to test hypotheses of interpretation. And as to matters beyond philology, it will not, I hope, be set down to wilful acriby if I have attempted to work out very small clues. In such work as this there is no immediate compensation on the surface, and it is only by following out the fine tendrils of connection that results worth while can be obtained. The writer's experience in his study is well expressed by some words of Professor Deissmann: " I t may be that hundreds of stones, tiresomely repeating the same monotonous formula, have only the value of a single authority, yet in their totality, these epigraphic results furnish us with plenty of material—only one should not expect too much of them, or too little" {Bible Studies, 82). In regard to the representation of the texts it might have been technically more correct to present them in their several

J. A. M O N T G O M E R Y — A R A M A I C

INCANTATION

TEXTS.

11

scripts. But apart from the difficulty of procuring two of these types in American printing houses and compositors who could set them, it must be patent that the general convenience is far better subserved by presenting the texts in the well-known Hebrew character, while those who desire the original scripts can satisfy themselves with the facsimiles published in the second volume. The peculiar Mandaic relative particle is represented, according to convention, by the diacritical -j; but I have departed from the usual custom of editing Mandaic texts by representing the pronominal suffix in -h by Π and have used Π for the radical Π or Π, which two sounds fall together in the dialect. In the Glossaries words containing this common character are arranged according to its etymological distinction as Π or Π. In the transliterations inferior points indicate doubtful readings, superior points are used for the diacritical marks of the Syriac texts. The numbered lines of the texts represent the spiral lines, taken as beginning from the radius where the inscription begins. The Prefatory Note to the Plates describes how the facsimiles were made. I have to express my deep obligation to my friend and colleague, the Rev. Dr. R. K. Yerkes, for his careful reading of the volume in proof. JAMES A . T H E UNIVERSITY M U S E U M , F e b r u a r y 2 ,

1912.

MONTGOMERY.

I. S U R V E Y § I.

THE

University

earthenware so-called

bowls

size and shape of

MATERIAL

T H E M A T E R I A L IN THE

Museum

found at

"Incantation

OF THE

contains

a

MUSEUM

large

number

of

inscribed

Nippur belonging to the category of

Bowls."

These

vessels

are

generally

the

of

the

a modern porridge-bowl, except that in most cases

the bowl is somewhat cone-shaped, so that when set down it balances itself in a state of unstable equilibrium.

Some f e w have the boss expanded into

a rim, thus giving a flat surface at the bottom of the bowl.

T h e most

common size is of about 16 cm. diameter at top, by 5 cm. full depth. is one large bowl, 28 χ i 6

There

cm. 1

T h e bowls are made of a good clay, and are wheel-turned and kilndried ; they have no surface, slip or glazing of any kind. 2

They were a

domestic ware, intended for foods, and in no way differ from the simple vessels which to this day are made in the Orient for household use. T h e bowls in the Museum were excavated at Nippur, in Babylonia, by the University

of

Pennsylvania

Expedition; so far as I know, they are

finds of the first two campaigns, conducted by Professor Peters in the years 1888, 1889.

According to Peters' account,' these bowls were found

on the top, or in the first strata of the mounds, in several places.

They

appear generally to have been discovered in the ruins of houses, amidst what Peters suggests were Jewish settlements; the whole surface of one hill, he says " w a s covered with a Jewish settlement, the houses of which were built of mud-brick, and in almost every house we found one, or more, 1

M a n y such l a r g e s p e c i m e n s are in the B r i t i s h M u s e u m and at C o n s t a n t i n o p l e .

1

I

am

indebted

to

Mr.

D.

Randall-Maclver,

late

of

the

Museum,

for

the

c h a r a c t e r i z a t i o n of the p o t t e r y . " S e e his Nippur,

the I n d e x t o w h i c h , sub

references.

13

" J e w i s h incantation b o w l s " g i v e s the

14

UNIVERSITY

Jewish

MUSEUM.

incantation bowls." 4

connection

with a c e m e t e r y ;

At

BABYLONIAN

SECTION.

least in one case bowls w e r e f o u n d in

"we

f o u n d ourselves

in a g r a v e y a r d

It w a s interesting to find, between one and t w o metres below the s u r f a c e , in the immediate neighborhood of slipper-shaped coffins, inscribed H e b r e w bowls." s

As

f o r the chronological light t h r o w n upon these bowls, C u f i c

coins w e r e f o u n d in the houses of these " J e w i s h " settlements," and one of the most e x t e n s i v e finds of inscribed bowls w a s in the strata a b o v e the "Court

of

Columns,"

a

Parthian

building.'

Peters

holds

the

seventh

century to be the latest date f o r the J e w i s h settlements w h e r e C u f i c coins were found.' The

Museum

Catalogue

counts

specimens, but the enumeration

over

includes

150

numbers of this class of

a large number of

fragments.

A b o u t 3 0 of the bowls a r e w h a t I w o u l d call " o r i g i n a l f a k e s " ; they a r e inscribed w i t h letters arbitrarily a r r a n g e d , or with pot-hooks, or even in some cases w i t h mere scrawls, and I j u d g e that these articles w e r e palmed off on the unlearned public as " q u i t e as g o o d " as true incantations.*

A still

l a r g e r number of the bowls a r e so broken and their inscriptions so d e f a c e d , that I have not been able to use them.

Others a g a i n w e r e inscribed by so

illiterate scribes that so f a r as they can be made out, they o f f e r only some magical j a r g o n , which adds nothing to our k n o w l e d g e . a

few

texts

which

are

fairly

A g a i n there are

written and without those s e l f - b e t r a y i n g

combinations of letters that suggest a mock inscription, but which nevertheless a r e not Semitic.

T h e y m a y be in some n o n - S e m i t i c tongue, whether,

f o r e x a m p l e , in P a h l a v i , I am not able to say.

O n e of the neatest of the

bowls, N o . 2954, containing only f o u r circular lines of inscription, interested me as presenting a novel a l p h a b e t ; but I soon came to the conclusion that this is but another " f a k e , " produced w e m a y suppose by some learned impostor—or wag. ' ii, 182 f . ; cf. p. 194. 5

V.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. ' i'» 153, 183, 186. For further discussion of the date, see § 14. ' In many cases the inscriptions were written by laymen, who thus saved themselves the exorcist's fee. Schwab notices some forged bowls at Constantinople, PSBA, xiii, 595.

J . A.

MONTGOMERY

•ARAMAIC . INCANTATION

15

TEXTS.

A l l the relics f r o m N i p p u r came to the U n i v e r s i t y as the g i f t of the S u l t a n of T u r k e y , and in the matter of these incantation b o w l s I understand that the best specimens, the largest and fairest, h a v e been retained in the Imperial M u s e u m at Constantinople.

A t all events those in

Philadelphia

in almost all cases prevent complete decipherment because of

mutilation."

A l a r g e segment of the spherical s u r f a c e m a y be missing, or an extensive portion of the interior, a side, or the upper or l o w e r portion o f the b o w l may

h a v e b e c o m e illegible, probably t h r o u g h the action of

water.

The

inscription being spiral, such mutilations intrude their a n n o y a n c e into every line.

T h e d a m a g e d nature of this collection has a d d e d m u c h to the toil

of decipherment, f o r e v e r y break in the t e x t and e v e r y e f f a c e m e n t necessitates speculation as to the missing contents.

O n the other h a n d it is cause

f o r r e m a r k and g r a t i t u d e that these f r a g i l e vessels h a v e been p r e s e r v e d as intact as they are, and that the scribes used such excellent ink that w h a t they w r o t e has l a r g e l y s u r v i v e d in defiance of " t h e p o w e r s of the air," the elements and the c o r r o d i n g chemical agents. A s a result o f the investigation of the w h o l e collection I h a v e selected 40 b o w l s f o r publication, to w h i c h n u m b e r should be added the one published earlier by M y h r m a n and

fragments

(accompanying No. 7).

T h e remaining bowls

are on the w h o l e too illegible or too undecipherable

make it w o r t h while to add them to this material.

to

T h e l a n g u a g e s of the

inscriptions a r e three A r a m a i c d i a l e c t s : — ( 1 ) the l a n g u a g e w i t h w h i c h w e are

familiar

f r o m the

Babylonian Talmud,

to w h i c h belong N o s .

( 2 ) a S y r i a c dialect, N o s . 3 1 - 3 7 ; the M a n d a i c , N o s . 38-40. has its o w n script.

1-30;

E a c h of these

A s an a p p e n d i x , I publish, as N o . 41, a h u m a n skull

inscribed with a m a g i c a l inscription of like c h a r a c t e r to those on the b o w l s , and N o . 42 is a t e x t of peculiar magical contents w h i c h has come t o m y hands, but w i t h its original n o w l a c k i n g in the M u s e u m . W i t h f e w e x c e p t i o n s , all the b o w l s I h a v e deciphered h a v e been put t o g e t h e r f r o m f r a g m e n t s into w h i c h they h a d fallen, in the M u s e u m .

§ 2.

T H E MATERIAL HITHERTO PUBLISHED, AND IN OTHER COLLECTIONS'

The first publication of Mesopotamian incantation bowls appeared in Layard's notable volume, Discoveries in the Ruins of Nineveh and Babylon' In describing his finds at Tell Amran, near Hillah, the great explorer tells of discovering "five cups or bowls of earthenware, and fragments of others, covered on the inner surface with letters written in a kind of ink" (p. 509). He notes that like material had been discovered before. Two from the collection of a Mr. Stewart had been deposited in the British Museum, which had also acquired through Colonel Rawlinson eight specimens obtained at Bagdad, their provenance however being unknown. In a later passage (p. 524) Layard records the discovery of a similar bowl, along with many fragments, at Nippur,—the precursor of the collection in Philadelphia. Layard committed his bowls to Mr. Thomas Ellis, of the staff of the British Museum, whose results are given in Layard's work, appearing pp. 509-523.' Layard himself takes up the discussion p. 523 ff, with criticism of Ellis's results. The latter presented five Judaeo-Aramaic bowls, and one in Syriac, with summaries of fragments of others. Of these only four were given in facsimile, nos. 1, 3, 5, 6* Subsequent scholarly investigation has proved not only that Ellis was wild in his interpretations of the bowls, but also that the facsimiles were unreliable. Hence the latter can only be used with caution or with the aid of later 1 Stühe, Jüdisch-babylonische Zaubertexte, 1895, gives a good review of the literature up to date, although requiring some corrections and additions. See also Wohlstein, in Z A , viii (1893), 3 1 3 1

London, 1853. there in Plate x x .

There is a German translation by Zenker, the bowls appearing

' Layard leaves it somewhat indefinite which bowls were treated by Ellis. 4

Ellis's first bowl turns out to be a duplicate of our No. 1 1 , under which I am able to present the restored text of the former. W a s this the bowl which Layard reports was found at Nippur?

(16)

17

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

copies, while the bowls published without facsimiles are absolutely worthless as scientific copy.

Layard's publication therefore did little more than

attract the attention of scholars to a fresh field of philology and religious lore. T h e first scientific treatment of this new material came from M . A . Levy, of Breslau, who devoted a long essay to Ellis's bowl, no. i, in the Zeitschrift

d. Deutschen

Morgenländischen

Gesellschaft

for 1855 (ix, 465)."

H e was the first to grasp the peculiar lingo of the inscription, and in his commentary drew largely from Judaistic and Mandaic stores of learning. He

also gave an elaborate treatment of

the palaeography of the bowl,

overthrowing the claims that had been advanced for a pre-Christian origin. T w e n t y years later J. M. Rodwell published a bowl from Hillah that had been procured by the British Museum, under the title, Remarks a Terra-Cotta

Vase, with a photographic facsimile.'

upon

This second English

venture at decipherment was no better than the first, its sole merit lying in the fact that the French scholar J. H a l e v y was induced to take up the same bowl on the basis of the facsimile, and to give it a scholarly transliteration and translation, with commentary, under the title, Observation un vase judeo-babylonien had

been

published

du British

were

presented

Museum·.'' by

the great

Chwolson in his monumental Corpus inscriptionum

sur

Four of the bowls that Hebrew

hebraicarum.'

epigraphist T h e first

(Chwolson's number, 18) is Ellis no. 1, the second (no. 19) is Ellis no. 3, the third (no. 20) is the bowl published by Rodwell and H a l e v y ; and the ! Über die von Layard aufgefundenen chaldäischen Inschriften auf Topfgefässen. Bin Beitrag zur hebräischen Paläographie u. z. Religionsgeschichte, with Ellis's facsimile. L e v y again treated the same inscription under the title " E p i graphische Beiträge zur Geschichte der Juden," in the Jahrbuch f. d. Geschichte d. Juden, ii ( 1 8 6 1 ) , 266, 294. e

In TSBA,

ii (1873), 114.

In Comptes rendus de l'Academie des Inscriptions et Belles-Lettres, series iv, vol. ν ( f o r 1877; Paris, 1878), 288. H e re-edited his material in his Melanges de critique et d'histoire, 229. 7

* St. Petersburg, 1882, col. 113 f. T h e facsimiles are reproduced at the end of the volume. T h e Russian edition of this w o r k ( S t . Petersburg, 1884) publishes five b o w l s and considerably varies f r o m the German edition ( s o Wohlstein, ZA, viii, 315). F o r nos. 19, 21, C h w o l s o n made use of improved transcripts prepared f o r him for by H a l e v y . In his review o f the Corpus in the Göttingische Gelehrte Anzeige 1883, L a n d a u e r comments on these b o w l s (p. 507).

18

UNIVERSITY MUSEUM.

fourth (no. 21) is Ellis no. 5.

BABYLONIAN SECTION.

Chwolson adopted a skeptical position to-

ward the speculations and guesses of his predecessors, and his commentaries are valuable as a restraint upon their theories.

Of special' interest is his

discussion of the age of the bowls from the palaeographic point of v i e w — a subject which I take up in § 5. The most extensive editor of the material under discussion has been Moise Schwab, the author of the French translation of the Talmud.

In

1882 he published, in collaboration with E. Babelon, a bowl in the possession of the French government, under the title Un vase chaldeen de la Bibliotheque mentary.

Nationale'

judeo-

along with a facsimile and com-

In 1885 he published a bowl at the Louvre in an article entitled

Une coupe d'incantation,1" without facsimile. series of bowls in the Proceedings for the years 1891 and 1892."

He then presented a large

of the Society of Biblical

Archaeology,

He included several bowls already pub-

lished, with the old facsimiles, but failed to offer photographic copies of the bowls he brought to light.

It seems strange that the English scholarly

world rested content with the poor facsimiles of the relics in the British Museum, made almost forty years before, and that Schwab did not avail himself of better texts than his predecessors had used. appearing in the two volumes of the PSBA

Between the articles

Dr. Schwab contributed studies

of two bowls to the Revue d'assyriologie, etc., under the title, "Deux vases judeo-babyloniens." 12

These he numbered F and G so as to align them

with those appearing in the other publications.

The material thus presented

by Schwab is as follows: A, in PSBA, B, in PSBA,

xii =

Ellis, no. 1 ; L e v y ; Chwolson, no. 18.

xii = Ellis, no. 3 ; Chwolson, no. 19.

C, in PSBA,

xii = Rodwell ; Halevy; Chwolson, no. 20.

D, in PSBA,

xii = Ellis, no. 5; Chwolson, no. 21.

' In Revue 10

In Revue

des Stüdes juives,

iv (1882), 165.

de l'assyriologie

et d'archeologie

Orientale, i (1886), 117.

In vol. xii, 292: Les coupes magiques et l'hydromancie daus l'antiquite Orientale, with introductory remarks, and, p. 296, a description of the 22 bowls then in the British M u s e u m ; in vol. xiii, 583: Coupes a inscriptions magiques. T h i s material was first presented to the French Academy of Inscriptions in the years 1883, 1885, 1891. A t the end of the first article is a glossary to the bowls published therein. u

12

ii (1892), 136.

J . A. M O N T G O M E R Y — A R A M A I C

E , in PSBA,

INCANTATION

19

TEXTS.

x i i ; a bowl in the National Library at Paris, also in

iv, (without note in the Proceedings F , G, in Rev.

d'ass., i i ; bowls in the Louvre.

G is given under G in PSBA

REJ,

that he had published it b e f o r e ) . T h e exterior inscription on

(p. 327).

H , in PSBA,

x i i ; a bowl in the British Museum.

I, in PSBA,

x i i ; a bowl in the Louvre, also in Rev.

d'ass.,

i

(without

note that he had published it b e f o r e ) . L , in PSBA,

x i i i ; a bowl in the L y c k l a m a Museum at Cannes (other than

that published by H y v e r n a t ) . M, in PSBA, Ν,

Ο,

P,

x i i i ; a bowl in the Louvre, acquired by Heuzey. in PSBA,

x i i i ; three bowls in the collection Dieulafoy f r o m

Susiana. Q , in PSBA, R,

x i i i ; a bowl in the Musee de Winterthur.

in PSBA,

xiii;

a bowl

in the

coin department of the Bibliotheque

Nationale. Meanwhile provincial

there

French

had appeared,

museum

by

H.

in

1885, a study

Hyvernat

(now

of

a bowl in a

professor

Catholic University, Washington) : Sur un vase judeo-babylonien Lycklama

de

Cannes

(Provence)™

Unfortunately

the

in

du

the

musee

accompanying

photographic facsimiles are barely legible as published; however there is little doubt as to the text and its meaning.

14

Schwab also refers 15 to a bowl

published by B. M a r k a u g in the Zapiski

of the Imperial Russian Society

of Archaeology, iv, 83, which I have not been able to procure. A f e w years later the collection of

incantation bowls at the

Royal

Museum in Berlin was made the subject of study by two young scholars, working

contemporaneously

but independently.

under the title, Ueber einige aramäische königlichen

Museums

Inschriften

J. Wohlstein published, auf Thongefässen

des

zu Berlin, five bowls, with introduction to the general

subject and commentary. 16

A n d R . Stiibe published a Berlin bowl in his

" In Zeitschrift f. Keilschriftforschung, ii (1885), 113. 14 This publication received criticism f r o m M. Grünbaum on a subsequent page of the same journal (p. 217), especially f o r its dependence upon Kohut's notions of Jewish angelology; and on p. 295 Nöldeke expressed some comments on the text, especially animadverting on its age. 15 Rev. d. Assyriologie, ii, 137. ™ Z A , viii (1893), 313. and >x (1894), " > ix, nos. 2416, 2426, 2414, 2417.

In vol. viii appears no. 2422; in vol.

20

UNIVERSITY

Jüdisch-babylonische

MUSEUM.

Zaubertexte."

BABYLONIAN

SECTION.

T h e text he published, the longest y e t

edited, is the same as the second given by W o h l s t e i n ; his treatment is fuller than that of his contemporary, to w h o m he is able to r e f e r in his printed notes. Museum.

Stiibe gives a description of nineteen bowls in the British

U n f o r t u n a t e l y neither publication is enriched with

Subsequently

S.

Fraenkel

facsimiles.

contributed some notes to Wohlstein's

in the same journal, in part on the basis of his o w n

bowls

transcription. 1 '

Pognon, F r e n c h consul at B a g d a d , broke the ground of a fresh dialect of bowl-inscriptions with the study of a Mandaic b o w l — U n e

incantation

contre

The bowl

les genies

malfaisants

en mandaite,

w a s purchased f r o m A r a b s at Bismaya.

appearing in 1892.1*

In 1898 the same scholar published

an elaborate w o r k upon bowls found at K h u a b i r 55 km. N W of Musseyib, on the right bank of the E u p h r a t e s ; he visited the locality but w a s unable to reach the site w h e r e the bowls w e r e found. mandaites

des coupes

de Khouabir

H i s w o r k , entitled

Inscriptions

contains some valuable appendices, of

wider interest than the title suggests, and is furnished like the earlier monograph with full apparatus. by L i d z b a r s k i in his Bphemeris, fifth

of

these

parallelism.

texts

F i v e more Mandaic bowls were published i, 89, " M a n d ä i s c h e Z a u b e r t e x t e . "

is a duplicate

of

my

The

N o . 11 and is given there in

T h r e e of the texts are in the Berlin M u s e u m , and t w o in the

Louvre. P r o f e s s o r Gottheil contributed to Peters' Nippur of one of the b o w l s at Pennsylvania ( =

(ii, 182) a translation

N o . 12 b e l o w ) .

Dr. Myhrman,

of Uppsala, published f r o m the same collection no. 16081, with c o m m e n t a r y ; his monograph appeared in Le monde

Orientale, Uppsala, 1907-8, and with

revision as a contribution to the H i l p r e c h t A n n i v e r s a r y Volume 2 1

under

" Halle, 1895. " Z A , ix, 308. " In the Memoires de la Societe de Linguistique (Paris), viii, 193, and in separate print. 20 Paris, 1898, with facsimiles and full glossary; reviewed by Nöldeke, WZKM, xii, 141; Lidzbarski, TLZ, 1899, col. 171; Schwally, OLZ, ii, 7, iii, 458; Chabot, Revue critique, xlvi, 43, xlix, 484. Pognon also saw some bowls in the square character, some in Estrangelo, and some which he presumed might be in Pahlavi (p. 1). In my citations to Pognon, I cite his two books as A and Β respectively. 21

Leipzig, 1909; p. 342.

J. A. M O N T G O M E R Y — A R A M A I C

the title An Aramaic

Incantation

Text;

INCANTATION

TEXTS.

21

this text is given below in parallel

with No. 7. It is in place here to notice the location of incantation bowls in the various museums.

Despite a query addressed over a year ago I have not

received any information f r o m the authorities as to the number and character

of

the bowl-texts at the Imperial

Museum in Constantinople; its

collection from what I hear must be large and fine, and has been particularly enriched f r o m Nippur. Dr. L . W . K i n g has kindly informed me that the British Museum contains 61 bowls of our class, exhibited in the Babylonian Room. the specimens, I also learn, are of very large size.

Some of

T h e texts are in the

square script, Syriac, Mandaic and Arabic. Schwab thus sums up, for the year 1906, the bowl-texts in the French museums: 22 2 in the National Library, 7 in the Louvre, 2 in the Museum Lycklama, Cannes; also one in private hands. Through Professor Ranke's kindness I learn that in the Berlin Museum there are 69 bowls with " H e b r e w " (i. e. A r a m a i c ? ) inscriptions, 9 with Syriac (presumably inclusive of M a n d a i c ) . 19 of these.

Stiibe gives a description of

In the same museum there are two inscribed skulls, similar

doubtless to the one published below as No. 41. A t 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 " f a k e s " in the sense used above.

These bowls are said to have been found at Hillah.

T h e German Orient-Gesellschaft

has recently announced the discovery of

three bowls at Asshur, 28 and Koldewey, Tempel

von Babylon

u.

Borsippa,

58, speaks of numerous Aramaic bowls found at Borsippa. O f bowls in private hands, I note one unpublished Syriac text in the possession of Professor Hyvernat, of the Catholic University, W a s h i n g t o n ; and three which Mr. W m . T . Ellis purchased at Nippur in 1911, one of them containing a Syriac text similar to those published in this v o l u m e ; this text I have prepared for publication in the Journal of the American " Journal asiatique, " Mittheilungen,

X , vii, 8.

no. 43, p. 13.

22

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

Oriental Society, where it will shortly appear. A few citations of this text are given in the glossaries under the abbreviation "Montg."24 The provenance of this material is thus confined to a small region, extending from Nippur and Bismaya on the south to Asshur on the north, and lying on both sides of the Euphrates. 24

The "Roman bowl from Bagdad" described by O. S. Tonks in the Am. Journal of Archaeology, IQII, 310, on which he would find some magical syllables, has been proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. A Pahlavi bowl inscription reported by Α. V. W. Jackson, JAOS, xxviii, 345, does not belong to our category.

§ 3·

S O M E N O T E S ON T H E T E X T S H I T H E R T O

PUBLISHED

I o f f e r in this section some critical notes on the texts described in the last section. editors

had

T h e texts w o u l d in m a n y cases have been simplified if the recognized

that there is n o distinction in the script

π and Π, and most o f t e n none between ι and

,.

between

T h e glossary will indicate

emendations o f simple w o r d s , but here I present corrections necessary f o r the construction. Ellis ι has been recovered, as remarked above, through a duplicate in the

Pennsylvania

collection;

see to

No. n .

No

facsimile is given f o r

Ellis 2. In Ellis 3 the opening lines should read: 1 na>NBI OBD Η n a n a Η )ΊΠΠ CI]

ΝΓΠΟ'ΝΙ

NAN

Η^ΗΕ

'3i «nein »["OTS

mn

The

discovery

of

(see

Glossary

B),

^A . . . M N

na m a n o the

ΠΎΒΠΟ

pnbia p D « names,

clears up these

Glossary C under latter w o r d . write

ρ

proper

-Π

lines.

FO

}INI>IA

NE>3'K

PDX

"oa

Mehperöz 2 smD'tt

OJ

DIBI xnapia.

son

=

ΚΗΫΊ>

of

Hindu

KmnD'K ? but see

A f t e r the first w o r d the scribe intended to

T T ; inadvertently he broke into the w o r d with

'Β , and then leaving

the error uncorrected ( a s is the rule of these scribes) continued with the first w o r d . — R e a d in 1. 4,

prvjiaPD

(?)

for

ρίτοηΒΌ; cf.

χη3ΐ3ΕΈ>

in

g l o s s a r y . — I n 1. 4 f. there is a parallelism to the opening lines of S c h w a b G : Schwab G

Ellis 3 'a'an rp»e> (?) miD na>an nasn me>a

n j n x na'Bn rp»e> nasn

»ja ban p n w

xnüii> w e n

na^an »bto »asm »31a

^r» na'an

'3i « a t n κ η ο ύ

'31 tOXt SntSl^) (?) ΓΡΊΒΤΙ KC3X

{wan

D1B>3 introduces a magical f o r m u l a w h i c h can accomplish the ment ( na'Bn) of all things and hence of evil arts, 1 3

T h e numbers in the text represent the spiral lines. This reading is certain in 1. 8.

(23)

^la

=

nasn

naan

aaia

na^sn

smut? na»Bn bouleverse-

a a i a , and must

24

UNIVERSITY MUSEUM.

be the Assyrian kewän (biblical pnw,

BABYLONIAN SECTION. ), used in the general sense of planet,

i t r i W , are used in the sense of derisio, etc. (see Payne-Smith, Thes.,

col. 4249 f . ) . — W h a t follows is to be read thus: " T h e curse of father and mother, of

daughter

and daughter-in-law

and mother-in-law

is loosed

(tClE*), what is far and what is near, what is found in country or c i t y — what is found in the country is loosed, and what curses ( ? ) in the city is loosed, and what falls by the way." In Ellis 5, 1. 2, read ΚΠΌ ( f o r tcca ) and the following word possibly rPDlBH |D, and translate—"a house, whatever its name (i. e. whoever owns it),

let them

read

and

depart

from

it

(nw

lpis^i η ρ ^ np'b), even

all who dwell in i t — ( i . e.) any vows," etc.; that is, the evil spirits are to read the kamea and depart.

The jussive with b is exceptional.

For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, I give the following transliteration: κ η ο ^ κ ι nTJi xnDlbl pS'pn pl3lW pB"3 penn ^>3 •»κπ-ΰϊ> π ύ p a j n i π·6 3Π35Π »bohi najn s o x a m

x»Wn ρτιρ-η ρ ρ ' π π x r t t c i

ρηοΒΌ ρ^κι pVs pnSisi oSy ijn j n πον ρ Jdi prvnoip w n ® pvarn ρ τ υ "pTjoi

m i x i>y π ^ ό - η ( f o r n'Dim " κ η ΐ 3 ΐ ) rrnw "κπιητι r r n r m ρπντπο.

So much is clear.—Then follows an apostrophe to a certain star, which appears also in Schwab E.

With this parallel to our aid I read: K3313 "ΊΚ

KJvenn^ nsnn kb!>d 'nippj fliDN w a n

Π'^ΙίΤ: i. e. " O h (or, woe), the star

on which rides salvation (healing),* the one which teaches arts to witches;" that is, some star potent in medicine and black arts, which may be invoked for good or evil.—Towards the end is to be read: KDB> tODIDD 13 iTDB»3 BH1SO «31.

"in the name of Bar Mesösiä (a master-conjurer evidently),

the great Ineffable Name." For Schwab E, see notes on the bowl just discussed.—In the middle of the inscription for rrnoip '»"in, read 'ρ ' D i n .

* Perfect, followed by futuritive ppl. * Not an Arabism, as Halevy suggests. ' Pael pass. ppl. ' A Syriac interjection; or do these characters belong to 'Sin ? Schwab E, we have *> K'Sin. ' C f . the Rabbinic w-a. ' C f . Mai.

3: 20.

In the parallel,

J. A. MONTGOMERY—ARAMAIC I N C A N T A T I O N TEXTS.

A

new

Schwab F.

collation In 1. i ,

might

contribute

25

much to the understanding of

nne» ("strong o n e " ) is an epithet of the "evil spirit."

Read j v j n t w at end of line.—L. 2, read

msJK TUN

'JΝ being the

name of the demon, and occurring again below.—L. 3, read ΝΠΒΈΟ, "like oil they

(the spirits)

are dipped into the vessel1 of

his heart," i. e., the

man's inwards are suffused with diseases as with oil.—L. 9 again Ή1Π for ί β ί π . — L . 10, ' » i n n

for

i e i n n . — L . 11,

xra «ata

ρκι

jot

itbj

ny:

"(ye

angels go forth from h i m ) until the consummation of time and that time is known,"—with reference to the day of In Schwab G, 1. 9, voice?

judgment.

'Ji rrJflDC nbp NB^y =

"wherefore have I heard a

I have heard the voice of a man, Mesarsiä," etc.

Schwab

I,

1.

1,

read

urapw

"sorcery I exorcise."—L. 12, read

p[3]TiSi

'"OTIS.—L.

5,

pBiB

ηΐκ»3,

'31 NDtf D'tin : "inscribed is the name

whereby heaven and earth are bound." T h e transliteration of Schwab Μ is almost untranslatable. word read

A s the first

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

that these bowls were used in hydromancy. In Berlin Museum no. 2416, 1. 4 repeatedly below,

ρπΓΡΒΪΗ

=

(Stübe

=

Wohlstein, 1. 5 ) " and

" w h o m I have cursed."

In 1. 20, etc. the

demons are bidden to depart f r o m the sorcerer's client and transfer themselves to any persons he has cursed.—For

Π O l , 1. 6 ( W . 8 ) , see below,

to 2 : 2, and f o r r r a m =

" o f Y a h w e , " 1. 15 ( W . 22), see 13: 7 and 26: 4.—

ΝΠ bv, 1. 22 ( W . 31) =

"on ground of, in the name of the Mystery."

In Wohlstein, no. 2422, 1. 16, tiniifD

is plural of the Targumic iyt3,

"false deity;" the same plural is meant in xnyta, no. 2426, 1. 5.—In no. 2417, 11. 3, 6, f o r 'Π3Τ read ' m i . and

νπγ6ν =

Then

"the great goddess."

' Stübe's text is much the better.

'nai 'BN =

" m y grandmother,"

II. S C R I P T A N D § 4.

LANGUAGE

INTRODUCTORY

In the following notes I shall confine myself bowls at Pennsylvania.

almost entirely to the

T h e absence of facsimiles or of good ones in a

large number of the published texts prevents a proper control over those texts.

Moreover there is some advantage in confining the study to a single

collection of texts whose age and provenance can be exactly fixed as in the case of the bowls from Nippur.

A t the same time what is true of

these texts is found to hold good f o r other published inscriptions. Our

material

may

be divided

epigraphically

and

dialectically

into

three classes: ( 1 ) O f the "Rabbinic" dialect in the square character; ( 2 ) of

a Syriac

dialect, in a novel

f o r m of

Mandaic dialect in its peculiar alphabet.

Estrangelo script; ( 3 ) of the B o w l inscriptions of the

first

and third classes have been published; but so far no Syriac text has appeared with the exception of one essay noted p. 16 and in § 6. Some apology may be necessary for the term "Rabbinic" dialect.

As

used here, it does not imply that the rabbis or the Jews in Babylonia had a special dialect,—they spoke the native dialects; ncpr that there is any unity in the language of the Talmud, which is alive with dialectic varieties. 1 But

the

Talmud

is practically

our

only

source

for

a certain

family

of Aramaic dialects in Babylonia, easily distinguished from the two other literary dialects, the Syriac (Edessene) and Mandaic.

T h e name chosen

is a convenient handle. 2

1 Our texts themselves, Jewish origin.

as the discussion

will show, are

' "Babylonian" or the old-fashioned "Chaldaic," might equally indefinite and the f o r m e r would be most confusing.

(26)

frequently

be used, but

of

non-

each

is

§

5·

THE

A.

RABBINIC

Script and

TEXTS

Orthoepy

Ellis, w h o made the first attempt at decipherment of bowls in the square character,

w a s inclined

antedating the Christian era. 1 analyzed each

character—to

to

find

in them a v e r y

primitive

script,

L e v y proceeded in a scholarly fashion and be

sure,

with

rather

scanty

epigraphical

resources ;2 he came to the conclusion that the b o w l he w a s treating w a s to be assigned to the seventh century. method, and

C h w o l s o n severely criticized L e v y ' s

on the basis of the palaeographical

material in his

assigned the bowls of Ellis to various early dates (col. 1 1 8 ) .

Corpus

Ellis ι he

assigned t o the first Christian c e n t u r y ; f o r three others he gave a graduated chronology,

placing

respectively. absurdum.* graphical

them

in

the

second,

third

and

fourth

centuries

B u t Chwolson's o w n method is somewhat of a reductio

ad

It is hazardous to assign a date f o r these b o w l s on palaeogrounds;

it

is

impossible

to

relate

script to each other by a chronological scale.

the various

variations of

F o r instance the contempor-

aneous character of m a n y bowls at N i p p u r is shown by the

recurrence

of the same persons and families in the t e x t s ; indeed the same persons appear in t e x t s of different dialects, yet these inscriptions differ greatly in script.

B u t there is no reason, at least in the N i p p u r bowls, to assign

them to different a g e s ; f r o m the interrelations between them, personal and phraseological, I am inclined to assign them to the same period.

Indeed

they might all have been written in the same year, so f a r as palaeography may say anything.

T h e differences are chirographical, not palaeographical.

Some of the scribes w r o t e a neat, even a b e a u t i f u l h a n d ; but many w e r e written by careless scribes, and m a n y by illiterate ones, probably o f t e n by

1

In L a y a r d , op. cit., 510; so L a y a r d himself f o r no. 1, p. 525.

!

ZDMG,

s

S e e H y v e r n a t , p. 140, on L e v y and C h w o l s o n ' s arguments.

ix, 474-

(27)

28

UNIVERSITY MUSEUM.

BABYLONIAN «ECTION.

laymen, who affected to write their own prescriptions.

The comparative

plate of characters presented by L e v y offers a large number of variations in the forms of many letters: for a and "ι eleven each, for ü eight, for 3 and

E> six, etc.

Now when one short text offers so many varieties in

forms, it is impossible for palaeography to give any nice chronological estimate.

In fact the ruder the letters are, the more archaic they appear;

yet they may be mere degenerations of the standard type or survivals of an elder one persisting in obscure quarters. One need but take a glance at Euting's alphabetic tables at the end of Chwolson's Corpus to recognize that the Hebrew square character has remained essentially the same since near the beginning of the era.

The

earlier evidence is drawn from monuments, the later from manuscripts, while in the long centuries of scribal reproduction the J e w s have developed as it were a conventional ductus, whereas earlier there was f a r more room for variation when this family of the alphabet was not confined as a vehicle of a school of religious scribes.

Thus J is one of the most Protean of

forms, but apparently all varieties are found in almost every century of the first millennium, according to Euting's showing. In the palaeographical table attached to this work I give specimen alphabets drawn from the bowls. results would be unprofitable.

But a fine analysis for chronological

For a round date the bowls might be placed

on palaeographical grounds at about 500 A . C., but this date might be carried further back or

further down according as other evidence might be

adduced. The finial letters are used, but with few instances of

finial

X.

A

phenomenon that presents some difficulty is the practical identification of 1 and ' and of π and Π.

In the case of the former pair, they are often

distinguished, the •> being then represented by a short stroke or sometimes by a small angle, the 1 by a long stroke; but there is no consistency in this differentiation, and the

,

is easily prolonged into a stroke like 1 ; within the

same text or line or even word, the < may be written both ways.

This

confusion has led to the barbarous appearance of many of the edited texts, on which Nöldeke has animadverted. 4

The confusion throws doubts on

certain vocalizations,—e. g. is it ND31B> or ΚΕΤΒ» ?—and it is of grammatical 4

Zeits.

f . Keilschriftforsch.,

ii, 2QÖ.

29

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

moment in the verbal endings ρ and

p, where, because of the recession

of the stroke of the ), the vowel letters are not at all distinguished. There is no distinction between Π and Π in the Nippur bowls, and the same is true of the other published bowls, so f a r as I can observe. includes Π.

The π

It is the same phenomenon that appears in the Mandaic, where

Π has been retained only as a pronominal suffix.

This identification is

the representation of actual speech, in which our scribes no longer distinguished between the two gutturals, even as in the Mandaic. Babylonian

Talmud

distinguished

between

them

in

A s the

its text, we

may

surmise that the better educated preserved the difference at least in spelling.1' The final ά-vowel is expressed by K, less frequently by π.

Some texts

use the latter consistently, and there is hardly a text which does not give an instance of this spelling.

It is used regularly for certain common words,

e. g. rrW>; and especially when the word contains an x , e. g. Π3Ν, m s « . This is a primitive type of Aramaic orthoepy, but the Samaritan dialect has preserved it, and an early Palestinian amulet, published by me elsewhere,

shows

the

same

features. 8

The phenomenon is unique in late

Eastern Aramaic. The vowel letters ι and < are used abundantly, always in terminal syllables and for long vowels, and very commonly for short vowels. there is variation in this respect, even in the same text.

Yet

On the whole

Κ is sparingly used as a vowel letter, preferably to indicate the feminine plural, e. g. xnN'b'i', yet indistinguishable NivW' is as frequent. It goes without saying that there are no vowel points.

In one bowl

(No. 1 3 ) a kind of pothook has been used to separate words, and here and there a point has been used, but this is the extent of the punctuation. Sometimes a scoring is found between the lines of script and by means of vertical lines phrases are blocked o f f ; these are generally magical combinations.

In No. 22 one word is written in a clumsy Syriac script and in

one of Ellis's bowls a Syriac π is once used.

Quite a peculiar script is

found in No. 30, and Β has a unique form ill No. 22. ' In the elder type of n, the left leg was attached to the upper bar, hence the confusion with Π was easier. The Rabbis preferred this form; see Men. 29b. The close assimilation of the two letters appears in the Assouan papyri of the fifth century B. C. ' J AOS,

1911, 272.

30

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

B . T h e Language T h e grammatical phenomena in the bowls from Nippur can for the most part be exemplified f r o m the Babylonian Talmud, and like the latter they present various dialectic types.

O n the one hand they have close

connections with Mandaic and on the other they show some Syriac idioms. A s in the Mandaic orthoepy the sewä is frequently designated by i, a circumstance which throws light upon the minor vocalizations. notice

ρΓΡΟ'Ν, prprva,

"their

mother,

house,"

I

may

etc.; χ η τ ρ ^ , pi., ΝΠ^Ν;

with prefixes: n^OS'a; KDTiD^; ρπ^ΒΒΉ, "their left hand;" and with ΝΓ133Ί, "and daughters;"

pan^e^l, Χ^ΤΊ

(a

punctuation

appearing

1,

also

in T a r g u m Onkelos, see to 3 : 3 ) . In the consonants there is the yielding of the harder sounds, e. g. NnSOD'N,

,

TDVIJBD'K

varying

a very rare character. Π

are

no

longer

with

distinguished.

same

bowl

; indeed

'VK

V

has become

In one bowl, No. 6, which has other

Mandaizing characteristics, are found The

'pD'X,

In general the gutturals are preserved, though η and

offers

poiwn,

NUN =

ΧΠ5), NpS'J, V

with the intrusion

JJpS; 1 T 3 , V 12V·

of a new vowel,

as is particularly characteristic of Mandaic.' F o r the pronouns I may refer to the lists at end of Glossary C.

For

their suffixal forms may be noted iT33, 2 : 4, and even naa, 1 1 : 9 ( e t c ) , "his sons,"

nbv = Tiiiw in duplicate texts (see to 1 1 : 9 ) , as common in

Mandaic, and appearing also in the Talmud. Ό- is used for The

) , 3-(see

masculine

association,

F o r the 2nd per. pi. fem.

to 7 : 3 ) .

plural

is in

- and

11

indifferently, even in

κ η ΐ ο 8 : 6 and the nouns in 1 3 : 1 ending in rr

close

are probably

Mandaic forms of spelling, e. A s f o r the verb, along with 1 as dominant prefix in the impf., J takes its place in Nos. 6, 13 (along with two cases in with Aramaic ending appears in 2 5 : 2, In 28: ι

appears

miDDJ ,

a Syriao Ethpai'al, jrvnt}"}.

11),

19, 25, 28.

A Nifal

along with the ppl.

priD'J.

T h e η of the reflexive is

rarely lost, yet e. g. ponrvn, ρ ρ η τ η . T h e ist pers. sing, appears as we have

rvp^D.

' Nöldeke, Mand.

nbüp

or

rv6t3p,

There is found a perfect plural, Gram.,

§ 25.

for a verb of i-stem p r a W N , as in Syriac.

J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

31

TEXTS.

Second feminine plurals, w h i c h are lacking in the T a l m u d , are f o u n d ; u n f o r t u n a t e l y as the notes show, it is not a l w a y s possible to decide whether a f o r m is singular or plural, and there is the a w k w a r d confusion of (1p-.

In

plural

6:

9 Jieoairn is

certainly

plural,

and

doubtless

the

termination (as in H e b r e w ) is to be understood in preference

-in, w h i c h w o u l d be the singular.

and

masculine to

It is uncertain whether , n : 8, 2 6 : 6,

is fem. singular or p l u r a l ; in the duplicate t e x t to N o . 11, the plural is evident. F o r the f e w cases of the quiescence' of V in verbal forms, see above. In K"a roots w e have, e. g., iiDKns, ' D i m . in the participal f o r m

b of Ίπνι,

ττη

NjnK, 6 : 6.

U n i q u e is the final loss of the F o r f o r m s of

(both in the same t e x t ) , spelt elsewhere

Kin w e have

"ΊΠΓΙ, Tin.

T h e masc.

plural o f the participle appears as fin, in ; cf. |Π»> }ΒΊ, f r o m κπο, κοι. A s to the prepositions there is the interchange of Mandaic.

b and by, as in

A l s o observe the occurrence in the same line of

TilDTp

and

,τ»*πρ , 3 : 7 . T h e r e is almost nothing peculiar in the syntax.

I note the occurrence

of an o l d - A r a m a i c idiom in prt^n'a, "their house," 1 : 6 ; also the unique idiom, if the t e x t is c o r r e c t , — -1 D'jii, " a n d also," 1 : 3 ( c f . Latin, simul

ac).

' See Levias, Grammar of the Aramaic Idiom Contained in the Bab. Talmud, § 188.

§ 6.

THE

SYRIAC

TEXTS

In our collection appear seven bowls of Syriac script and language,— the first of this category to be published with the exception of the poor facsimile of a probably similar bowl, accompanied with an unintelligible transliteration, in Layard, Nineveh A.

and Babylon,

p. 521 f. 1

Script and Orthoepy

T h e script reveals itself as belonging to the Palmyrene-Syriäc type, and that we are dealing not with a mere autographic "sport" is clear from the fact that two or three hands have written our seven texts.

It agrees

with the Palmyrene and Edessene in pointing n, and with the former in not distinguishing ι . is

generally

reasons

of

T h e Seyäme or double points are used; this mark

written space,

on

on an

the

last letter, but occasionally, generally for

earlier

character.

Once

the

two points are

written vertically, 33: 5 ; they may include the points of "i, and in 34: 6 appears to have the t w o points one above and one below.

The

ι

script

provides the pronominal fem. suffix π with an upper point, an ancient distinction in literary Syriac. 2

But there is marked distinction from the

Edessene type in the absence of ligature; letters may touch one another, but they are not purposely written together. In examining the individual characters

(see my Alphabetic Tables)

we find that J, f, n, jf agree with the types of the Estrangelo alphabet, and 3 and D approximate the latter; but evidently our novel alphabet has had a history independent of Estrangelo.

1 Chwolson thinks that the script of this bowl is of older type than that of the Edessene M S . of 411 ( C I H , col. 116). 2 In 3 4 : 4 » » i n , sound ?

"Moses," is written with a point over κ — t o represent the I

(32)

J. A. M O N T G O M E R Y — A R A M A I C

INCANTATION

33

TEXTS.

It reveals a family likeness with the types found in early Edessene inscriptions' (where the characters are independent and no points used). But the genealogy for the peculiarities of our script is to be found in the cursive Palmyrene script, with which the Estrangelo is also to be connected. See Euting's alphabetic tables, cols. .17-28, in Chwolson CIH;

his tables

in Nöldeke, Syrische

Grammatik;

nordsem.

and for the history of the cursive Edessene script,

Bpigraphik,

the atlas to Lidzbarski's Handbuch

ζ.

the latter work, p. 193. T h i s relationship appears in 3 (n. b. the curving stroke of the head) ; in π (the type in No. 36 is identical with the P a l m y r e n e ) ; in 1 (with the head at almost a right angle) ; in Π (our character is practically identical with the Estrangelo, but the origin of the type is to be found in Palmyrene, and a type in No. 32 is the replica of the angular form presented by Euting, col. 26) ; in C3; in line; in

1

reduced to a small stroke or coarse round mark on the

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

cols. 24-28); in B, which tends to a closed figure, and half-oval

figure,

D; in D (a small

primitive in form, corresponding most closely- to the

cyrsive P a l m y r e n e ) ; in Edessene development).

ρ;

in tt> (preserving the ancient type against the

¥ is not found.

O f the remaining letters, ι is distinguished from Ί

by the diacritical

point as in Palmyrene, but the figure of both characters faces to the right, a unique phenomenon.

T h e character

3 is unique, with its long curve

extending ' f a r to the left, so that this feature becomes the characteristic and the head degenerates to a point; 4 but here again the Palmyrene type may be compared. related

to the

Estrangelo

T h e letter J is sui generis, the medial character may be

Palmyrene;

finial

the

finial

with

its long stroke

3, but terminates in a fork,

η

recalls

the

also stands by itself.

There is a general resemblance between it and the Syriac types presented by Euting, in Nöldeke, cols, viii-xiii, representing the fifth to the seventh century.

But those Syriac forms have arisen from the tendency to ligature,

whereas our η

is innocent of any such purpose.

' E. g. Sachau, "Edessenische Inschriften," ZDMG,

I am inclined to think 1882, 142; n. b. no. 8.

* T h e nearest approach to this type appears in a similar character with a long tail in the Syriac M S . from Turkestan published by Sachau in the Sitzungsberichte of· the Berlin Academy, 1905, 964.

34

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

that it is to be related to a rather primitive form of η which consisted of a downward stroke to the left with a crosspiece near the top.

O u r type has

simply reversed this, making the stroke downwards to the right, while the crosspiece comes at the bottom. This

analysis

of

the

script presented

in our Syriac bowls exhibits

accordingly an older type than the literary Estrangelo and the Edessene inscriptions; its most pronounced relationships are with the cursive Palmyrene, and it is to be regarded as an independent sister of the Edessene script.

Withal no character shows a distinctly late type.

Epigraphically then this script is of much interest, as exhibiting an early

local

Babylonia.

form

of

Aramaic

alphabet, of

Palmyrene type, existing in

It may have been a commercial script which spread f r o m the

metropolis Palmyra. 5

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

script itself does not stand in the way of an early age, perhaps the fourth century,

though

other

evidence

may

induce us to date the texts some

centuries later. Since the above paragraphs were finished and regarded as closed, my attention has chanced upon the Turkish Manichaean fragments from T u r f a n in Chinese Turkestan, and I find a striking resemblance in many characters of the alphabet there used (which is an offshoot of the Syriac script) to those of the Syriac type before us.

I may refer here to the discussion

of the script by F . W . K . Müller in the Sitzungsberichte

of»the

Berlin

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

In

my Alphabetic Tables at the end of this work I shall present the correspondence in parallelism.

T h e Turkish script is very much younger than ours,

but has steadfastly preserved the type inherited from Babylonia. came

from

Babylon, a

few

miles

distant

from Nippur,

Mani

and we must

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

by

Mani

and

his

sect

as

the

vehicle

of

their

literature.

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

35

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

The

history

of

century,

by

a

script

local

our

which came

script

time

it

is

thereby

carried

was

well

established.

back

to

the

third

What

was

thus

to be perpetuated as the literary instrument of the

Manichaean s e c t , — a fate which has so o f t e n happened to various of the A r a m a i c alphabet.

in articles now in press f o r the Museum American

Oriental

forms

I have given further discussion of this matter

Society.

Journal

and the Journal

of

the

It may be added that there are no Manichaean

traces in the bowls. In the matter of orthoepy, while the forms without matres abundantly appear (e. g. N i r W , plural; NDJne, etc.), plene

writings are

also frequent, e. g. KD&0», ND^, iOprrö, ΠΓΠ, κ ο ^ π , NDX3, etc. occurs

at times the confusion of

Π and

Π, characteristic

lectionis

T h e r e also

in the square

A r a m a i c texts and in the M a n d a i c : π for π in j^'no 3 1 : 5, nrn 3 8 : 3, K ' m s 3 2 : 4 ; and π f o r π in jinnr!»'« and jinnnax 3 6 : 5, T s n j V K 3 6 : ι . T h e same sorcerer or family appears to have written bowls in both the Rabbinic and Syriac dialects (see Nos. 33-35), and hence the natural contamination of the one by the other. T h e extensive use of the Seyäme

in all plurals is to be noted: in the

pronoun p^n 3 1 : 5, the plural of the verb e. g. jrru

3 1 : 6, the participle

priK 3 7 : 8, etc. B . The

Language

T h e dialect belongs to the Edessene t y p e ; this is evident f r o m the forms o f pronouns and verbs.

B u t there is extensive corruption

the type of dialect which has been literarily preserved in the This

appears,

as

we

have seen, in the Mandaic confusion of π and

T h e 3rd sing. masc. or fem. suffix to a plural appears as sons," 3 3 : 13 ( w i t h Seyäme), over n ) ,

nib'V

from

Mandaic.

(with Seyäme),

n.

n; e. g. Π33, "his

the same f o r "her sons" (with single point 3 7 : 8, etc.

W e have observed the same

phenomenon in the Rabbinic texts. F o r other similar Mandaisms w e may n o t e : the equivalence of

b and

bli, 3 4 : 1 0 ; the verbal f o r m Ji^jij ( f r o m bbv), 3 4 : 10 (see my comment) ; the pronoun mivy, 3 7 : 8 ; NT3 f o r k t w , 3 4 : 8, cf. «HB f o r Kims; p a i x , 3 7 : 10; the construct Die>, e. g. 3 4 : 6.

for

T h e r e are also some peculiar

36

UNIVERSITY MUSSUM.

BABYLONIAN SECTION.

forms, e. g. j'Oinn 34: 1, NnrDPD 34:2, KD'BID 35: 4; and a few rare or unknown words: κ^οκπ

(όιάβολοι),

χταηοι, t o o n .

The numeral with the

suffix |ΐπ·Ίΐη 34: 4, is not classical, but is found in Targumic, Palmyrene, and Neo-Syriac.

In 33 : 10 papasib is A f e l infinitive of pas.

§ 7·

The

Mandaic

Texts

A . Script and Orthoepy The script of the Mandaic bowls is exactly similar to that of those published in facsimile by Pognon.

The peculiarities of certain characters

distinguishing them from those in the M S S . of the fifteenth and following centuries, as noted by that scholar ( U n e incantation, 1 2 f . ) , appear likewise in these bowls.1 The 3 is a large letter dropping its shaft obliquely below the line and recovering itself by an up-stroke at an acute angle. or has an open, round flourish at the top. early alphabet

J

is a zigzag figure,

Following the traditions of the

Τ and 1 are similar, often indistinguishable; the former

tends to a smaller head and a square angle at the top, the latter to a curving form like the end of a loop,

r is ligated at the top with the preceding

letter. Π has, in Nos. 39, 40, a long leg to the right. Β appears in angular form, and also in a balloon-shaped figure. 3

is a large letter rising well

above and dropping below the line, sometimes in a free curve.

Except that

the drop is vertical, it is similar to a; we may compare the like similarity in the Palmyrene.

In No. 39 b has the primitive form of two strokes at

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

T h e left foot of D projects itself obliquely in a straight line, and

the extended stroke at the top distinguishes the character from n . 39,

In No.

D has the later form, similar to the Arabic (j*; with others, the body

is fuller, approximating the ρ. V is generally an angle lying upon the line, but in No. 39 it drops below the line, in two rough curving lines. a large head, but does not drop below the line.

Β has

X is not found in these

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

(37)

38

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

bowls, p appears as a closed figure, like a roundish Estrangelo

p, with the

left stroke failing to reach the upper line and curving back—probably for distinction f r o m d .

T h e e> consists of two rough loops, which lie on top,

or below, or on opposite sides. Hebrew

T h e Π has often the simple form of the

n.

T h e suffixal rj (which I represent by the same character in my transliteration) occurs at the beginning of No. 38, and is then dropped by the scribe; it may perhaps be intended in one or two other cases in these bowls.

Otherwise it cannot be distinguished from

κ ; however, following

the general practice I have always indicated the suffix by π . uncertainty of

distinction

appears in Lidzbarski's

amulet;

A

in

sirnilar

Pognon's

bowls the distinction is generally preserved. T h e peculiar sign for the relative, ϊ , has the shape known from the MSS.,

except

that the

vertical

stroke at the left hand is often written

without attachment to the first part. as is the case

in Codex

Β

of

apparently in Lidzbarski's bowls.

It always appears as a separate word, Petermann's

edition of the Ginza, and

I have followed the common editorial

use of attaching it, like the Aramaic relative in general, to the following word.

See the arguments of Nöldeke, Mand. Gram·, 92, for regarding the

sign as a peculiar development of

1, not as a ligature of Η .

be asked w h y such a special sign should have been used.

But it must

It appears to be

a survival of the older Aramaic ή , and I would argue that the pronunciation di had survived until the formation of the Mandaic script.

In these

texts, as in the M S S . , the relative when internal (e. g. after l ) is expressed by

"1; but this does not prove that

ΐ = "1 , only that with the support of

a preceding vowel the vowel of the relative was rejected. T h e characters are spaced unevenly and in the case of unligated characters it is often difficult to ascertain with which word they are to be combined.

The

ligation is haphazard, there is no consistent attempt at

consecutive chirography as in the later texts. A p a r t f r o m the bowl-inscriptions and Mandaic

texts

are preserved

Lidzbarski's

in late t e x t s ; the

important as the earliest monuments of the script.

amulets,

former

are

all

the

therefore

In § 14 I give evidence

to prove that the Nippur texts are to be dated circa 600; at that period then the Mandaeans had elaborated their own alphabet with its peculiarities.

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

39

Investigations, which I may not expatiate on here, have led me to the belief that for the most part the Mandaic alphabet represents an early type of the "Syriac" alphabets; it is indeed often closely connected with the Palmyrene and Nabataean scripts. The sect itself must have arisen in the age when Gnosticism was rife in the Orient and before the domination of Christianity, and we have to suppose that it early developed its own peculiar calligraphy, after the wont of the various oriental sects of that age. Compare the remarks on the Manichaean alphabet, § 6. As Pognon says of his text from Bismaya,2 the language of the bowls is identical with that of the Ginza and Kulasta. The only difference is formal, in the sparse or varying use of the matres lectionis.' I may cite: ΝΠΚΌνη, Χ'ΎΟΐί, "17; KTI; ν π ο π π , N f n D J , where later χ was used in the first or second syllable or both; we actually find κ η η τ , 'KT, 'sir. 4 Β . The Language We may note the following syntactical peculiarity: the apparent use of the anticipatory pronominal suffix π without the following relative particle Ϊ , the suffix itself creating a kind of construct case-ending, the regimen being in apposition to the suffix. E. g. 4 0 : 3 : ' 3 rcns ns n n ^ J D "the word of B's granddaughter." A similar construction occurs throughout Nos. 21, 22, 23 (q. v.) ; also a parallel instance in the Palestinian amulet published by the writer in JAOS, 1 9 1 1 , see note there, p. 278. In 40: 24 such a "construct" form in π is used before a plural noun: πηχ^κνπ natura. Was it in the way of becoming a stereotyped case ? Apart from the references to " L i f e , " these bowls are not specifically Mandaic in religion. Pognon's bowls are much more colored with Mandaeism. Under No. 1 1 it is to be observed that the Mandaic text there compared is secondary to the Rabbinic texts; probably in the Nippur community the Mandaeans got their magic from the peoples of other dialects. In Pognon's texts the spirit of the ancient Babylonian magic appears more strongly than in any other of the bowl-inscriptions. 2

Une incantation, 13. Which Pognon strangely enough regards as "errors." * Nöldeke's expert judgment, in his review of Pognon, p. 143, that the language of the bowls is later than that of the Mandaic classics, may be noted here. 1

III. T H E MAGIC O F T H E T E X T S § 8 . T H E PURPOSE OF THE INSCRIBED BOWLS

The

incantation

bowls

specialized form of magic.

belong,

with

few exceptions, to one very

They spontaneously suggest the art of "bowl

magic," which, in various forms, is spread over the world, and which has a straight- genealogy from Joseph's drinking cup to the spinster's teacup of our own day. 1

Ellis, the first commentator on the bowls, advanced the

theory that, following an ancient and widespread therapeutic device, they were filled with a liquid which was drunk off by the patient who thus absorbed the virtue of the written charm.' generally given up.

This explanation

has been

Layard objected that then the inscriptions would have

been effaced by the liquid,'—which argument, though repeated by subsequent scholars, is not conclusive, for the magic vessel may have been preserved as itself a permanent prophylactic.

Layard himself

thought

that they were used in places of sepulture and were charms for the dead, apparently relating them to the utensils placed in primitive graves. number of Pognon's bowls are in fact endorsed with

A

xmap rpDT, " f o r

the cemetery," 4 and Wohlstein's no. 2417 appears to be directed against the ghosts of the dead.

But the bowls at Nippur were found in ruined

houses, and in no case is a bowl intended for the service of the dead. Schwab argued for the hydromantic use of the bowls.'

He makes

reference to Babylonian hydromancy,' and proceeds to quote a number of 1

Rodwell expatiates on this kind of magic, TS Β A, ii, 114.

Layard, Nineveh lv, lxi. 1

and Babylon, 511.

Cf. R. C. Thompson, Semitic

Magic, pp.

* Op. cit., 526. 4

Inscriptions

5

ΡSB A, xii, 292 f.

mandaites, nos. 5, 7, etc., and p. 3.

" Cf. Hunger, "Becherwahrsagung bei d. Babyloniern," 1903 in Leipziger ische Studien, i.

(40)

Semit-

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

41

Talmudic passages referring to Joseph's cup, magical beverages, etc., but he shows no connection between his numerous inscriptions and the method and purpose of hydromancy, which affects to give an oracle to men by the movements of oil or other floating objects in the liquid contained in the cup.' 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 ( ' ί ΰ ) .*

It was Hyvernat however who first, from the field of Jewish

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

He refers to the Jewish legends of Solomon's magical

ability to confine demons in vases, etc., and the parallel fables in Arabian lore of bottled up jinns, etc.10

A s we shall immediately see, this is the cor-

rect explanation. Pognon did not himself see in situ the large collection of bowls which he published in his Inscriptions mandaites, but he learnt from a native that such bowls were found buried just below the surface of the earth, and, generally,

reversed, the bottom of the bowl uppermost, while at times

bowls were found superimposed upon one another, the mouth of the one fitted to the mouth of the other (p. ι

ff.).

Pognon does not guarantee the

truths of these statements, but suggests in accordance with them the theory that the inverted bowls were prisons for the demons, who were confined by the virtue of the magical praxis.

The expeditions of the University of

Pennsylvania to Nippur have corroborated this theory by ocular evidence. Referring to the find of bowls above the Parthian temple, Hilprecht reports that "most of the one hundred bowls excavated while I was on the scene were found upside down in the ground,'" 1 and he gives a photograph showing some of the bowls in this position.

He draws the same conclusion

as Pognon concerning the magical use of the vessels. Finally, one of the Pennsylvania texts demonstrates that this was the conscious purpose of the bowl magic.

No. 4 opens thus:

* F o r the correction of his hydromantic interpretation of ]>Die fptM, see above

§ 3" ZA, viii, 325, quoting f r o m the book Raziel, 32. ' Sur une vase judeo-babylonien, 137 f. 10 Comparing Thousand and One Nights, ed. Bulak, i, 15 ( = Burton's tr. i, 38). 11 Explorations, 447.

42

UNIVERSITY MUSEUM.

'J1

Tin

angels and evil

ptynp

BABYLONIAN

"covers

spirits," etc."

The

SECTION.

to hold

same

in sacred

inscription

(accursed)

announces

to

the

demons that they are "bound and sealed in each one of the four corners of the house.""

T h i s magical method in fact gives a special name to the

b o w l s ; it is called a Sieo'3, which literally means a "press." appears in

No. 6,

which

opens

as

T h e same term

follows: '31

}inb peaan NBO'a

"a press which is pressed down upon demons," etc.

T h e theme is continued

throughout the t e x t : " T h i s press I press down upon them" (1. 4) ; " w h o ever transgresses against this press"

(1. 1 1 ) , etc.

In a word we have to do

with a species of sympathetic magic, the inverted bowls symbolizing and effecting the repression and suppression of the evil spirits.14 T h e quadruple use of the bowls also explains the frequent recurrence of identical inscriptions, e. g. Nos. 21, 22, 23, all made out for the same client.

The

four

charms

thus

placed

at equidistant

points,

which as

cornerstones represented the security of the house, formed a circle of magical influence about the dwelling." In the Babylonian magic we find a similar use of phylacteries buried under the pavement of the house.

Botta, Layard and George Smith dis-

covered under the pavement of buildings small receptacles in which were placed magical figurettes, of composite human and animal form."

T h e use

of the circular lip of the bowl is also in line with the magic circle which appears to have been practised by sprinkling a circle of lime, flour, etc. around a group of small images of the gods." 13

See the commentary to the text.

T h e binding at the four corners of the house appears alio in Pognon, B, nos. I, 2, 3, 4, 24., M

14 If my interpretation of the introduction of Nos. 9 and 14 be correct, w e have also a reference to the formal depositing of the bowls. 11 C f . the cylinder and prism texts buildings in ancient Mesopotamia.

deposited

at the

four

corners of

great

" Botta, Monument de Nineve, v, 168 f . ; Layard, Nineveh and its Remains, ii, 37; Smith, Assyrian Discoveries, 78. See Fossey, La magie assyrienne, 114 f. F o r a like Jewish and Christian use, see Reitzenstein, Poimandres, 30. 11 Zimmern, Beiträge s. Kenntniss d. bab. Religion, 169, no. 54, and cf. Thompson, Semitic Magic, p. lxiii, translating usurtu "circle" (Zimmern, "Gebilde"). C f . the charm with a circle made by a ring presented in the Papyrus Anastasi, Wessely, Vienna Denkschriften, hist-phil. Classe, x x x v i , 2, p. 34, and further PSBA, xiii, 165. T h e circle of the magical seal possessed the same efficacy.

J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

43

TEXTS.

B u t there is p r o o f that the p r a x i s of b o w l magic existed in ancient Babylonia.

In

a

passage

of

the

magical

Utukki

series

presented

by

Thompson, 1 8 w e read a ban on an evil spirit: ( a demon) " w h i c h roameth loose in an upper chamber, with a bason ( k a k k u l t u ) without opening may they cover it."

T h e editor in his note has recognized the f o r m of magic

indicated, without comparing it to the later bowls. 1 ' T h e bowl is then primarily a domestic phylactery, to be classed with the abundant f o r m s of this species of magic, e. g. the Jewish Mezuzoth. A n exorcism given by Wessely 2 0 f r o m the papyri recalls much of the v e r y w o r d i n g of o u r t e x t s : that evil spirits may not i n j u r e the w e a r e r of these exorcisms, hide not "in the earth," 21 nor under the bed nor under the door nor under the gate nor under the beams nor under vessels nor under holes. T h e lurking of devils in the house (e. g. ι : 6 ) , in the beams and on the thresholds ( e . g . 6 1 4 ) , frequently appears in our texts, as also in the T a l m u d , Especially is the threshold named as g u a r d e d against the intrusions of evil spirits (e. g. 3 7 : 2 ) .

T h e means of entrance are e x t r a v a g a n t l y detailed in

a Babylonian t e x t : by gate, door, bolt, etc., lintels, hinges, etc. f and bolt and

threshold

are

exorcised. 23

The

bedchamber

and door

is the

special

object of care, and the endorsement on N o . 12, " o f the room of the hall,'' may r e f e r to a bowl w h i c h w a s deposited in that apartment. A

different application

of

the

same

magic

is

f o u n d in the bowls

published by Pognon, which w e r e f o u n d in a cemetery, m a n y of them being inscribed

"for

the

cemetery"

(

Γΐ'Π).

This

is

the

worldwide

practice of laying the g r a v e y a r d ghosts.

I am inclined to think that dupli-

cate inscriptions

f o r the house and

™ Devils

were made

and Evil Spirits

out, some

of Babylonia,

some f o r the

ii, 124.

" I must leave it open whether the phrase in Β. Μ es. 29b ( = Hull. 84b), KD3 pB>B1 KD3 «Si I'enm (the last word is variously spelt), is a reference to our magical art; it could be translated "the cup of the sorcerers and not the cup of those who break sorcery," i. e. of bowls used for malicious (cf. § 12) or for preventive magic. Tanhuma makes the second cup mean an ill-prepared brew which is ground for divorce; see Levy, Hwb., iv, 151a. Denkschriften, !1

xlii, 2, p. 66.

W a s there a duplicate buried in the house?

" Jastrow, Religion is given.

Babyloniens

u. Assyriens,

i, 377, where the full translation

E. g. Tallquist, Maqlu, p. 93, 1. 10; Thompson, Devils,

ii, 123.

44

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

g r a v e y a r d ; this would explain the reference to the four corners of the house in Pognon, nos. I, 2, etc.

None of the Nippur bowls are so marked.

Wohlstein's bowl no. 2417 is a detailed exorcism of ghosts. But Nos. 13 and 28 pass from prophylactic to aggressive magic; they are love charms such as w e meet in an early age only in the Greek world. I leave their consideration to the commentary, and only note here that a love charm is as much a κατάδιαμος or dcfixio, magic, as a ban of evil spirits. charms for defixing

to use the words of classical

It is interesting to note that the

Greek

a rival in the circus or a lover were often buried in

cemeteries, for the powers of evil were in any case invoked.* T h e bowl itself is called simply, XD3 or KD13, also occasionally nynp amulet =

ψνλακτί/ριον t applied secondarily to a phylactery that is not sus-

pended or worn (τ/5>ορ).2!

F o r other terms applied to it as a

magical

instrument, see § 11. T h e tradition of this species of bowl-magic has lasted down into Islam, to fairly modern times.

In his Monumens

arabes, persans et turcs, Paris,

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

T h e y are talismans (to quote one of the

bowls) against snakes, scorpions and dogs, against fever, pangs of childbirth and maladies of nursing, enteric diseases, sorcery and dysentery." T h e y are introduced "in the name of the merciful and compassionate G o d " ( c f . the similar formula in our texts, e. g. 3 : 1 and note), and are elaborately provided

with

quotations

f r o m the K o r a n

legend and the power of God ( c f . § 1 1 ) .

and with references to holy One reference indicates that

they were inscribed at the propitious astrological moment, cf. below, § 11. This is the only literary reference to bowls of this character I have been able to discover.

In the possession of the Hon. M a y e r Sulzberger of

Philadelphia is a small, finely engraved brass bowl, with K o r a n quotations in Nashki.

T h e text has been translated by Dr. Β. B . Charles, Fellow of

* E . g. the Cypriote charms published by Miss b. Macdonald, PSBA, and the Hadrumetum tablet, discussed in No. 28. 25

See Blau, Das altjüdische

Zauberwesen,

87, and " A m u l e t " in Jewish

xiii, 159, Bncyc.

" S o in Schwab L and Q charms against dog-bites, and a reference to scorpions is found in Pognon Β ; see Glossary C, s. v. a i p y .

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

45

the University, who has kindly allowed me to present his rendering, as follows: "This blessed bowl wards off all poisons, and in it are assembled tried virtues; and it is for the sting of the serpent and the scorpion, for fever, for dysentery ( ? ) , for indigestion, for the mad dog, for stomachache and colic, for headache and throbbing, for fever of the liver and spleen, for facial contortions, for lack of blood (insufficient blood supply), for annulling magic, and for the eye and the sight, and for use in giving to drink of water or oil, or for harm to enemies and for poison in the conclave of (two) lands, when the imams of the religion and the orthodox caliphs are thereon agreed for the advantage of the Muslims." Probably many such phylacteries are to be found in oriental households. Evidently the peculiar practice of the inversion of the bowl has disappeared; the vessel itself with its magical inscription has become "blessed," an efficient phylactery. But the use of the bowl is doubtless a survival of the magic we are discussing.

§ 9 · T H E EXORCISTS

The exorcist is in general anonymous; his personality is lost in his professional possession of occult powers which range f a r above personal limitations.

B y the age of our texts he had long been differentiated from

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

shrines or in the new theosophic

Hellenistic age.

1

circles that sprang up in the

A few points however may be noted.

Several of the Nippur texts 2 contain magical formulas worked in the name of Rabbi Joshua ben Perahia (Syriac, Rab Jesus bar P . ) , who is none other than one of the early Zugoth or Pairs who handed down the Tradition

from the Great

Whether

this

magical

Synagogue to later ages

tradition

concerning

the

(see to No. 3 2 ) .

venerable

Joshua

be

authentic may be d u b i o u s b u t the case is illustrative of the tendency in magic to appeal to ancient great masters of sorcery, and to use their names as though their full powers were possessed.

We may compare the many

references in the magical papyri to such ancient masters, whose spells have become the stock in trade of their successors.*

The assumption of

these quacks is well illustrated by a Jewish mortuary charm in which the magician thus introduces himself: "With the wand of Moses and the plate of Aaron and the seal of Solomon and the shield of David and the mitre 1 For the Babylonian äsipu and masmasu, Semitic Magic, 21. 2

see Zimmern, Beiträge,

9 1 ; Thompson,

Nos. 8, 9, 17, 32, 33, 34·

" For the Talmudic doctors and others who practised "legitimate" magic, see Blau, Das alt jüdische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a "cousin" of Joshua and there is reference to his "house," i. e. school in 8 : 11. Compare the inherited magical powers of Choni the Circle-maker, Taan., 19b, 23. * See the list of such magical authorities in Wessely, Vienna Denkschriften, xxxvi, 2, p. 3 7 ; cf. xlii, 2, p. 10 (I shall hereafter refer to these volumes simply as xxxvi and xlii). Also Apuleius gives a similar list, including Moses, xc, 100, 1. 10 (ed. Helm), see Abt, "Die Apologie des Apuleius," 244, in Dieterich and Wünsch, Religionsgeschichtliche Versuche v. Vorarbeiten, iv, 2.

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J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

of the chief priest" ( I perform this spell)

47

TEXTS.

and this Palestinian charm

has its parallel in our text No. 2 : " I Pabak come, clad in iron and fire, vested with garments of Hermes the Logos, and my strength is in him w h o created heaven and earth."

In 7 : 12 the authority of Prangin bar

Prangin is exercised—some sorcerer of the hazy past, if not a figment of the imagination.

'The great Abbahu' in 1. 9 is to be explained in the same

way, if it is not a misunderstanding of a Gnostic term, and so too mestael in 1. 13, literally the 'son of the oracle-giver.'

Bar-

In some cases, e. g.

the latter two and instances in No. 19, it is difficult to decide whether w e have to do with men or divinities; the line was not drawn between the sorcerer and the deity, as in the Hermetic identification of Moses with Hermes" and in the lively incident in Acts

14, where the people of Lystra

deify Barnabas and Paul. In one case, the pagan text No. 36, the exorcist presents his commission from the deities: " T h e lord Shamash has sent me against thee, Sina (the moon) has sent me, Bel has commanded me, Nannai has said to me Nirig

has given

me power."

This is the

Babylonian formulas, e. g. the Maklu have commissioned me,

I am

survival of

well known

old

series, i, 1. 52 ff:' " A n u and A n t u ordered, I go, I am sent, I

speak,

Against the might of my sorcerers Marduk the lord of incantation has sent me." I am inclined to think that some

of

the texts, especially

illiterate ones, were written by lay people.

The

" w o r d of

the

power"

more had

become the essential element (see § 1 1 ) , and like a physician's prescription might be copied by anyone, or even invented—for along with the belief in

sorcery

always

goes

a

subconsciousness

of

its

hocus-pocus.

For

instance, No. 2 is a mutual charm in which t w o men, in the respective halves

of

the text, exercise each his powers

for the other.

A r e they

5 Montgomery, JAOS, 1911, 272. F o r the identification with Moses cf. the Hermetic phrase, εγώ ε'ιμι Μωνσής, W e s s e l y , x x x v i , 12g, 1. 109 ff.; also see Dieterich, Abraxas, 68, and Reitzenstein, Poimandres, 279. F o r the E g y p t i a n use, c f . the H a r r i s papyrus, " I am A m o n , " Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. O r the sorcerer may i d e n t i f y himself with some mighty d e m o n ; e. g. Gift-, 69a, " I am Papi Shila son of S u m k a , " c f . Blau, op. cit. 83. A l s o cf. 27: 9 with 2 : 6.

* Dieterich, I. c. * Tallquist, p. 37. C f . the commission of the O l d T e s t a m e n t prophets, e. g. J er. i, and the adoption of soothsaying f o r m u l a s ; c f . Num. 24: 4 and Is. 50: 4.

48

UNIVERSITY

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SECTION.

professional magicians or not rather laymen who felt they could make a stronger

defence

shoulder?

against

the

powers

of

evil

by standing shoulder to

T h e texts are often indited in the first person, e. g. Pognon 24;

in No. 27 the clients of No. 7 appear as making the charm, and use the form of No. 2.

But in general there is a breaking down of the distinction

between personalities in m a g i c ; compare the Babylonian rituals, in which priest and suppliant appear to fuse in one another. In

one

place Wohlstein

calls attention

to what appears

to be an

attestation of the incantation, inserted into the middle of the text.' obscure passage i s :

mix

p'jn'

son

t JX

^

Κ1ΓΠ

SO'p.

It may be

translated: " I t is correct for it has been written for me (or "»p = we recognize it here."

ix, 36.

Nji'Dp?),

C f . the attestations of the scribe in the Babylonian

magical texts, e. g. the Maklu " ΖA,

The

series.

§ ΊΟ. T H E CLIENTS

M o s t of the inscriptions are of domestic character, being made out f o r a married couple, their children, their house, and their property, cattle, etc.

Frequently it is the w i f e and mother w h o procures the charm, with or

without reference to the husband.

In many of the inscriptions there is

special intention against the evils that disturb the domestic sexual life. A n d so N o . 36 gives an exorcism f o r the bridal-chamber, N o . 24 is a charm f o r the s a f e delivery of a pregnant woman. specified (

ΓΡ3).

T h e bed-chamber is o f t e n

T h e r e is frequent reference to the demons that

slay the unborn babes (e. g. Nos. 36, 3 7 ) , the charm is o f t e n made out f o r the children that shall be, as well as f o r those that are.

It w o u l d seem that

where w o m e n are concerned, the greater part of magic has to do with the mysteries and maladies of the sexual life. predominate

in

the

categories

of

demons

T h e Lilis and Liliths w h i c h are personifications of sexual

abnormalities. A t times the idea of the family is extended to a wider scope, so as to include a large household; N o . 29 is a g o o d e x a m p l e ; f r o m the long list of male names enumerated, some of them of foreigners, it appears that the woman w h o procured the charm w a s landlady of a lodging house.

On

the other hand sometimes a single individual feels that a w h o l e b o w l is necessary f o r his o w n m a l a d i e s ; so in the case of the invalid w h o is the client of S c h w a b ' s b o w l F . A s the individuals must be exactly specified w e have a rich list of names, which is enlarged by the required naming of the mother, more rarely the father o f the client. 1

In the Rabbinic texts w e find the A r a m a i c names

1 Shabb. 66b: ΚΟΉΤ HOWS 0 » j ö bs: "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 Wünsch Antike Fluchtafeln (Lietzmann's Kleine Texte, no. 20), p. 9 for examples and literary references. T h e practice is now attributed to the original

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SECTION.

familiar in the Talmud, etc., Persian names, probably more frequent than the former, and but few typical Jewish names. In the Syriac and Mandaic texts the names are by a large majority Persian.3 My texts contain one evidently Greek name, KanODK, Astrobas, and a Christian name, NtHD Π2, Martyrofilia; the former is paralleled in a text of Lidzbarski's by tvnNB'B, Timotheos, the latter by lCji^ KnajiD, 'His-hope-in-Jesus' in a text of Pognon's. Some of the names of obscure etymology may be of Indian origin; cf. the frequent name Hinduitha. The large proportion of Persian names even in the Rabbinic texts might lead us to think that the clients were non-Jewish. The argument is somewhat fallacious as the Jews by no means stickled for their native names, in fact seem to have adopted foreign names with great avidity." And so in one family of nine souls the names are Persian, and only one son bears a Jewish name (No. 12). But as we shall have reason to conclude (§ 15), the magic of our bowls is so eclectic that even a "Jewish"-Aramaic text does not imply a Jewish exorcist, nor Jewish clients. We have to think of a clientele partly Jewish, partly non-Jewish, to which the religious affinities of the magic were indifferent. But the power of the charms is also extended beyond the actual house and its inmates so as to include the whole property of the client. Not only are house and mansion detailed, but also the cattle and possessions in general ( Ki'Jp). In like manner Greek phylacteries provide a general property insurance, e. g. that the demons "shall not injure or approach N. or M. or his house or his vineyards or lands or cattle."4 matriarchal condition of society rather than to the elder principle, pater incertus, mater certa. Naming of the father probably occurs where the mother is unknown; f o r instances see to 1 0 : 1. ' See Glossary B ; also Pognon, B, p. 97. * See Zunz. "Die Namen d. Juden," in his Gesammelte

Abhandlungen,

ii.

* Reitzenstein, Poimandres, 294; such charms are frequent in the Graeco-Italian exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. Vorarbeiten, iii, no. 3. F o r amulets worn by cattle, see Blau, Das altjüdische Zauberwesen, 86.

§

II.

THE

INCANTATIONS.

I have discussed in § 8 the particular praxis of our magic—the inversion of the inscribed bowl.

There remain f o r consideration many details,

f o r elaborateness is characteristic of magic and even in our comparatively simple field there are many phenomena which are suggestive links binding it with more complicated magical science. Magic consists of two elements: the physical operation or praxis, and the incantation, or to use the Egyptian term, "the word of power." 1 are distinguished in the Babylonian as the epesu "work" the siptu,

words which appear rubrically in the magical texts.

the terms

f o r the practice

(iepoc) λόγος.2

are πράγαα, πράξις, χρύαι;

S o in Latin facere

is the word

has had an interesting history through factura, into

(also kikittu"

They ), and

In the Greek

f o r the

incantation

f o r the operation, and it

fattura,

feitigo

(Portuguese),

fetich. T h e same distinction and similar terms are found in our magic.

root l a y , " w o r k , serve" the practice. 1

8

(late Hebrew

The

ncjj (cf. 1 4 : 1 ) , n W ) is used of

It is the common root also f o r the service, the worship of the

gods in West-Semitic, and this fact illustrates the parity, often equivalence of religion and magic. I II

Budge, Egyptian

Hence the technical terms toay ('äbädä),

K"D1JJ

Magic, 26 f.

E . g. in the Labartu texts, Myhrmati, Z A , xvi, 141.

* For the first two words see indexes in Wessely's two volumes in the Denkschriften; f o r XPr-'-a , Dieterich Abraxas, pp. 136, 160. All three words occur close together in Dieterich's text p. 204 f. F o r τελετή (Dieterich, p. 136) = the KfioS»« of our texts, see § 12. ' C f . Latin, colo, cultus. This Hebrew-Aramaic root is more religious than epesu, etc., with its idea of service. N. b. Arabic umra, used of the cult at Mecca, Wellhausen, Skizzen, iii, 165. * A magical connotation of this root may exist in Is. 28: 2 : n n s j imaji lajA unaj?, where the divine operation is contrasted to the magic arts of the necromancers.

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UNIVERSITY

MUSEUM.

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SECTION.

('ubbädä), ΝΊ131?, tnsyö (ma'bäda), occurring frequently in the bowls, and in such expressions as tany NJT3JJ (9: 2), and imn Τ31Π t n n y . ' The spoken Word is represented by

Νγ6ο, p ^ ö , "words," etc., also

technically by κηηρ, once κη,Π bp Π3 1 6 : 10, =

the Greek ίπίκλησις (also

κλήσις ) used both in magic arts and also in the Christian liturgy (in baptism, eucharist, exorcisms), 6 though as we shall see, most of

these

words came to be regarded as part of black magic and were avoided by our exorcists.

The incantation as written is called a xmTO and by the

unique word dastabira/ and also a ΚΠ, "mystery," 3 : I.8 A very large number of terms is used to express different practices and nuances of magic, but most of them only in the lists of dreaded black magic (see § 1 2 ) , and hence they are avoided by our exorcists.'

The

exorcist gives himself none of the technical names, e. g. from the roots ηκο, ηΕ>Κ ; he speaks of his >ni3j>, but NUjiö is avoided.

His adjuration

is a KJVDiD, the Babylonian maniitu, "ban," and he employs the corresponding verb NJOID; a more frequent equivalent is j n c , Afel. the root

: ΚΟΉ

Κ J E W , 2 : 3.

Once he uses

But his favorite terminology for

his own practice is derived from IDX, "bind," exactly equivalent to the Greek καταδεϊν; Latin defigere;

the charm is an

. Also the 1

synonymous roots are used less frequently: "lis, "lttp, TD , ΊΟ», "ISD, "DS, "13Π. The last root is used of magical practices in this sense in the Old Testament,10 where also the obscure mriD3, Eze. Babylonian root of like import."

1 3 : 18, is probably from a

In the Babylonian the "binding" power

of magic is as prominent as in the western magic; I cite such passages as 5

For J'"D$>0 and the Syriac use see Nöldeke, Ζ. f . d. Keils.-forsch., Fränkel, ZA, ix, 308. A frequent attributive is η'ρη.

iii, 296, and

6 A f t e r summing up the various terms used for exorcism Heitmiiller concludes, in his "Im Namen Jesu," p. 2 1 2 : "Der Ausdruck Kar' ίξοχήν ist έπίκαλεισΰαι το δνομα. Our word ΚΠ'ΐρ is the liturgical equivalent in the Syriac for epiklesis.

' See 32: 4, and Kent's discussion in J AOS, * The original use of this word ( = arts; see § 12.

1911, 359·

τελετή ) appears in its designation of black

* 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. 11 Friedr. Delitzsch, in Baer and Delitzsch' text, p. xiii. 10

J . A. M O N T G O M E R Y — A R A M A I C

the Maklu-series

INCANTATION

53

TEXTS.

iv, 1. 9 ; vii, 66, in w h i c h this idea is expressed by several

synonymous verbs. T h e roots

Pa., " a n n u l , "

ntJ, "prohibit," D i n , " b e in taboo," nne>

" l a y under b a n , " " frequently appear. with the sense of

sealing

the

A l s o HPf^ P e a l and Pael, is frequent

demons

with

the

magic

word

or

device

engraved on a s e a l — o f t e n with explicit mention of Solomon's S e a l ; hence the reference to the 70 seals of Solomon ( H y v . ) , or the seal of the house of Enoch, 1 9 : 17, the seals of the angels of the M o s t H i g h ( H y v . ) . 1 '

Our

magicians will w o r k only white magic, and their whole e f f o r t is f o r the KDIDK,*4 salus

of their clients. 15

T h e great magician Joshua b. Perahia is

an N i l lODK, " g r e a t healer," 1 7 : 12 =

3 4 : 2.

of the magic, our texts differ f a v o r a b l y defixiones.

In this prophylactic nature

f r o m the western κατάόεσμοι and

T h e incantations largely consist in the monotonous repetitions

of these equivalent roots. A s to the p r a x i s of our magic w e have little information additional to that presented in § 8."

F r o m Pognon's texts w e learn that the b o w l

w a s a new one ( B . no. 2 4 ) and that the sorcerer sat upon an uncleft rock, a survival of primitive religion." T h e rude

figures

and designs which can hardly be said to adorn the

bowls are part of the praxis.

T h e y come d o w n f r o m the earlier'and more

realistic age w h e n gods and demons w e r e represented by simulacra in this wise w e r e manipulated so as to do the sorcerer's 12 Stübe explains the equivalent the horn of excommunication.

will. 1 "

and

M o s t of the

'HB'» in his text as denominative from 1E1B>

" For sealing as equivalent to placing the magical name on the object, see Heitmüller, op. cit, 143, 249, etc. '* The charm itself is called an »niDK.—Cf. the New Testament σώζειν. σωτηρία is used in the papyri, e. g. Wessely, xlii, 31, 1. 341. " This includes their defence, ΝΓΡίΒΟ, and supernatural arming »ntn (cf. "the panoply of God," Eph. 6: 13), and involves the breaking of counter charms and wiles of the devils: ipy, »1», IB», 113, Sen, IBB.IWB, etc.: 33»», "lay a spirit"; »33, etc. In the Talmud Ί»Β is the technical opposite to "iBN; Blau, op. cit.r 157M In No. 12 is a bit of rubric for forming a figure of an angel; see the commentary. And probably at end of No. 13 occurs an aphrodisiac recipe.

" Cf. the unhewn altar, Ex. 20: 25, and for the primitive aversion to iron, see Elworthy, The Evil Eye, 220 ff. " Budge describes how as far back as the third millennium in Egypt pictures came to be used in place of material objects in the magic of the dead (op. cit., 107).

54

UNIVERSITY

figures

MUSEUM.

BABYLONIAN

SECTION.

represent the demons, generally as bound and hobbled—i. e.

T D K , etc., to use the words of the incantation."

i^Jl,

Especially the liliths are

so represented, e. g. No. 8, but also there are masculine figures like the military-looking demon, in Persian style, of No. 3.

Some of the gruesome

caterpillar-like designs are intended to "raise the hair" as did the demons of elder Babylonia. 20 In one specimen, No. 15, the figure is the design of the serpent with its tail in its mouth.

This is surely of Egyptian origin, doubtless through a

Hellenistic medium.

Such a figure is described in the " B o o k of Apep," of

Ptolemaic compilation, 21 and prescriptions for drawing this magical are found in the Greek papyri. 22

figure

V e r y common—so in the Syriac b o w l s —

is a circle with a cross in it; or. the circle is divided into segments with a cross in each.

These signs probably represent the magical seal.

There

also occur rough rectangular figures divided into compartments, representing the walls of protection which magic casts about the client.21

Wessely

gives a facsimile of such a magical design:" a square within a square, the former being divided into three compartments; I suppose after the plan of a double-walled and many-chambered castle, indicating the protective character of the charm. In one case, no. 8835, a cross-shaped figure may represent a dagger, and so indicate one of the magical forms of defixio

or fastening down of

the evil spirits.25

" C f . the operation performed on the figure of the Labartu, Myhrman, op. cit., 150. F o r Palestine, see the figurettes found in the Seleucidan debris of Tell Sandahannah, in Bliss and Macalister, Excavations in Palestine, 154. F o r Egyptian usage, e. g. Budge, op. cit., 83. 20

Devils,

See the description in Myhrman, p. 148; also the seven evil Utukki, Thompson, tablet 16, and ii, p. 149.

" Budge, op. cit., 79, 83. 22 Wessely, xlii, 39 f., 69. The like design appears in a bowl depicted by Hilprecht, Explorations, opposite p. 447. Within the circle so formed are a number of magical figures, the most elaborate that appear in the bowls. T h e specimen is presumably at Constantinople. 23

F o r similar sympathetic magic in old Babylonia, see Jastrow, op. cit., i, 303.

24

Ibid.

17.

64.

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

25

J . A. MONTGOMERY—ARAMAIC INCANTATION

55

TEXTS.

In No. 4 it is evidently the sorcerer who is depicted, waving in his hand a magic bough.

This is the use we find in Babylonian magic, in

which a branch of the datepalm or tamarisk was held aloft to repel the demons.2" One detail of universal magic appears in the praxis of our bowls: the assumption of a suitable season f o r the exorcism.

S o 6 : 5 : "this day out

of all months, this year out of all y e a r s " ; cf. the mutilated (and probably misunderstood) form of this formula in 1 7 : 1.

In Wohlstein 2422 a day

is given: " I f you come on the first of Nisan, go away," etc.

Nisan 1 was

an auspicious day for expelling demons ;** this was probably due to the belief that the great turning points of the year, the solstices and equinoxes were times of supernatural determinations of human fate, when responsive action on the part of man was

especially

effective; in the

Babylonian

calendar Nisan 1 was the day of Destinies, the Jewish New Year's day in Tishri has the same character, and compare the magic time of midsummer night and the Christmas season in more modern superstition.3*

In old

Babylonia certain days were propitious for exorcism, and they are listed, as personified, in a Surpu text, among them the 7th, 15th, 19th, 20th, 25th, 30th, of the month.2' W e have fuller information of this notion from E g y p t ; papyri are preserved giving all the days in the year according,to their character as propitious or unpropitious for magical rites." of

seasons appears in

Egyptian magic.

the

Hellenistic

papyri, those

The same use continuators

of

Among the numerous passages I note the following:

ενιαντονς εξ kvtavruv, μήνας εξ μηνών, ηιιίρας εξ ημερών, ώρας εξ ωρών, ορκίζω πάντας τονς

" Thompson,

Devils,

p. xlix,

religious use of the baregma, Persian religion;

and

instances

pp. 23,

hi,

197.

Compare

the

a bunch of datepalm, pomegranate or tamarisk, in the

Spiegel, Eranische

Alterthümer,

iii, 5 7 1 .

Thompson in his note

draws attention to our design. * Wohlstein, p. 399, with M

references.

See Carl Schmidt, Aberglaube

des Mittelalters,

1884, 205 ff. (on Die

Tage-

wählerei). 28

Zimmern, tablet viii, 24

Lucian, Philopseudes,

ff.

C f . the exorcism of a demon at full moon, in

16.

" Budge, op. ext., 224 ff.; Gods of the Egyptians, of times and seasons.

ii, c. x i x , f o r lists of the deities

T h e earliest appearance of this system among the J e w s is

the angelic calendar system in Enoch,

82.

56

UNIVERSITY MUSSUM.

δαίμονας " pin

BABYLONIAN SECTION.

This is exactly the equivalent of the passage cited above, 6 : 5 : NOV

t u T j n 'JK» p n b w o

inn

ΚΠΒΊ T I T

pnina'o

ρηπ

κπτι

, 1 7 : 3, 2 7 : 7.™

A further development of the Lilith is her assimilation with the w i t c h ; the descriptions of the species in the Mandaic bowls recall the uncanny scenes of the witches' nights which are the theme of still existent folklore. T h e Lilith is the Baskania, (i. e. witchery) of the Greek charms."

The

epithets "cursing," and "undoing," e. g. 34: 13, belong to this phase of the Lilith-idea. V e r y interesting is the similarity of the Semitic Lilith, and in course of time her assimilation to the psychological horrors which haunted men elsewhere, especially to the identical forms in the Graeco-Roman demonology.

I refer to the Lamia," the Empusa," the Gello," the Marmolyke

and Gorgons, and the incubi and succubae.M

In connection with the text

No. 42 which presents the legend of the Lilith-witch, I take occasion to present the parallel world.

forms of this conception as found in the western

This developed myth is a later accretion to the ancient inchoate

ideas of these monsters.

58 F o r the psychological basis and subjective fact of these apparitions, see Roscher, "Ephialtes" c. 1, in Abhandlungen of the Saxon Academy of Sciences, vol. x x (1900). M C f . ekimmu harbi, Maklu-series iv, 1. 22 (Tallquist, p. 66), and the exorcism, "evil spirit to thy desert," Thompson, Devils, i, 152, ii, 26; cf. i, 167, 191 fif. T h e banning of the demons into the desert and mountains (cf. Mt. 12: 43) is frequent in the magical papyri, e. g. in an amulet published by Reitzenstein, Poimandres, 294: Ινα απελ&ατε εν αγρίοις δρεσιν καϊ εκεϊσε ψνγαδεν&ήσετε. C f . Wohlstein 2422 (1. 28), "go and fall on the mountains and heights and the unclean beasts." A s Wohlstein notes, the latter clause is a most interesting commentary on the anecdote of the Gadarene devils which asked the liberty to enter the swine, Mt. 8 : 28, etc. M

See at length under No. 42.

" Daremberg and Saglio, Dictionnaire,

s. v.

" Pauly-Wissowa, RE, s. v. M F o r Gello as a lilith-name and as probably equal to Ass. gallu, see notes to No. 42.

* F o r the incubi see Roscher, Ephialtes, 60. T h e special demon which is the subject of this classic treatise corresponds to the male Lili of our texts, but his vogue is f a r more extended. H e is in form goat, satyr, faun, etc., a rural as well as a domestic terror.

J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

79

TEXTS.

A long list of species of demons still remains to be considered, most of which are not much more than names.

One of the most frequent and

evidently most dreaded is the class of the

pbMB

or

632D.

Once they

are spoken of as the "seven 'D of night and day," 1 6 : 7, recalling the Seven Spirits of Babylonian mythology."

Stübe (p. 59) suggests derivation from

baa, "bind," and Myhrmann (p. 350) compares Assyrian kabälu used in incantations.

I venture to suggest metaplasis with the Syriac l a b , "hold,

seize," 1. e. "take demoniac possession

o f , " so that we may compare this

species with the Babylonian ahazzuCf.

καταλαμβάνει, Mk. 9 : 18, and the

t e r m s κατεχόμενοι and κάτοχοι, indicative o f supernatural possession.™

There are the evil angels," w h o are called

p^P

= sacri, in 4 : 1 ; the

"angels of wrath and the angels of the house of assembly.'" 0 of the operations. as

W e read

'•'ΤίΟ , 3 7 : 8, rites in which angels were bound to hellish T h e word is used of pagan deities in 36: 5 ( c f . 1 9 : 1 3 ) , even

άγγελοι appears in the p a p y r i . "

T h e a n g e l o f death w h o s h u d d e r s at

the Great Name appears in 3 : 6, Schwab F . " T h e Satan" appears and also "the Satans," as in Enoch Rabbinic" and Arabic lore. " C f . Thompson, Semitic "

Ibid.,

(40: 7 ) and

There is no amplification of the doctrine of

Magic,

47.

p. 43, e t c .

"* See Tambornino, De antiquo

daemonismo,

56.

"" C f . Mt. 25: 41, Rev. 12: 7, "the devil and his angels," and the absolute use of the word in this sense in I Cor. 1 1 : io, with reference to the myth in Gen. 6. Blau notes, without citation, an evil spirit tSHpn nil, p. 10, n. 2. F o r evil angels, see Volz, Jüdische Bschatologie, § 23. 10 Wohlstein 2422. T h e editor makes no comment on this or the parallel phrase in 1. 7 : t»nis»J3 n>an nD>N. n p n evidently equals

of Schwab G are black devils; cf. the

title of Satan ό μελάς, in Epistle of Barnabas, 4 : 9. niD^EH

K^J, which Grünbaum

most plausibly translates "the Jinn of Solomon.'" 8

In Hyvernat's text occurs the phrase

T h e word would then

be one of a f e w terms in our texts which suggest Arabic connections (see 6MVji>B>, p p ^ . below).

But the reserve is to be made

that,

as

Nöldeke

maintained, the root is common-Semitic, and the spread of the word may well have antedated the Muslim Conquest.

W e may compare the god

Gennaios cited by Cumont in Pauly-Wissowa, vii, 1174. is to be explained "troop";

devils

from the Mandaic fcHJU (Syriac

molest

their victims

in bands,

T h e Κ133 of 3 7 : 6 NTiJ

Arabic

cf. the name

assumed by the demoniac in the Gospel, and the "tribes"

jund),

"Legion"

( Km"W)

of

demons in 38: 6 ; also cf. 13: 1.

™ C f . ι Tim. ** S o probably 75

4. I, "seducing spirits and doctrines of devils." read f o r f p y in H y v e r n a t , 1. 4 ; in 19: 13, 'pyt.

Norberg, Lexidion,

55.

M u s s - A r n o l t , Diet., ad voc., cf. the sunu zikiku, " r o a m i n g windblast," T h o m p son, Devils, ii, 4, 1. 27. F o r the simile of demons to storms, see ibid., i, 89, and compare the e t y m o l o g y of lilith (see a b o v e ) . F o r the w o r d see 12: 8. 16

" B u t the idea of the hairy goatlike demon w h i c h obsesses its victim with mischievous or obscene purpose is universal. C f . the A r a b i c ifrit, azabb, with the same r o o t - m e a n i n g ; W e l l h a u s e n , Reste des arabischen Heidentums, 135; Baudissin, Studien, i, 136. T h e same phenomenon is abundantly vouched f o r in the G r e e k d e m o n o l o g y ; see Roscher, Bphialtes, 29 f., f o r the goatlike f o r m of the Ephialtes, and p. 62 f o r its epithet pilosus; and compare P a n and the Fauns. See Roscher, note 285b, f o r similar representations in the superstition of India. In 5 : 4 the satyrs are represented as haunting a particular stretch of road. P r o b a b l y to be read in 37: 10.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

81

In 1 5 : 6 and Myhrman 1. 2 are found the p i v . The second "ι is sure in my text; Jastrow's and Levy's lexicons give the word as a variant to NUT, "ostrich," but doubtless the former is the correct spelling;" the root is onomatopoetic (cf. i>!>\ and English "howl" and "roar"), connoting a howling creature and was applied to the ostrich—so the Tosefta (see Jastrow) ; but in the Targums it generally translates the Hebrew D"X, D'Jn, the uncanny creatures typical of desolation. In the Syriac, iOlT is jackal, translating ΟΌΠ. But the Rabbinic references indicate that it was rather a fabulous than a zoological species, akin to the liliths, satyrs and vampires that haunt ruins, and this connotation appears in the Syrohexaplar to Is. 34: 17, translating by K"iW, while Symmachus gives λ*μία This equation gives the key to our present word. The Babylonians represented their demons in uncouth shapes of birds and animals."" Besides the use of certain generic terms, such as ND£>jj, "oppressors," there remain several rare or obscure species: the 'QD^, also OKüb, probably metaplastic for battälä, "undoer"; the NJNDb (alongside NJNDD) No. 20, probably from root tili) "curse,"" or a form of the Targumic "shadedemon." The J'DSty in Hyvernat, 1. 3, for which Grünbaum (p. 221) cites the Arabic sifüt, species daemonis, is probably to be read pDatr, "plagues" (see p. 80). For the ,D,J, possibly "familiar spirits," see to 6: 2. There are also names of individual demons. Some can be identified: the ΧΓΡΒΟΠ, corresponding to the Arabic ghül (see to 8: 2) ; IB a depotentized deity.*2 Some are recognizable epithets: toax 3 : 2, w o n o 37: 10, •ηη» Schw. F. Others defy etymology: ηΐρηΐρηΒ>Ν Pogn. B, npon 34: 10 (q. v. for a possible interpretation-), e»rm 3 : 2, rvyion Schw. G.Long lists of such obscure names are found in Schwab F and G ; these are probably on a ™ According to Jastrow, Lagarde's editions of the Targums have everywhere this form; appears as a variant in one place. " See Field's Hexapla. Ν. B. the interpretations of the uncanny creatures in this passage as demons by both the Greek and the Targum. This word is to be distinguished from 1 ' H , an eye-disease (see below) ; because of the uncertainty of the spelling of the two words the ' T i l at end of Schw. G may be the one or the other word. " Cf. the Syriac »3"i»ip. " Stäbe, 1. 4.

See Pognon, Inscriptions

sSmitiques, 8 2 ; Clay, Amurru,

162.

82

UNIVERSITY MUSSUM.

BABYLONIAN SECTION.

par with the mystical names of the angels (see § 13)." Finally we may note the blanket-formulas for demons who are named and who are not named, and which have their parallel in the Babylonian," and in the Greek magic." There are comparatively few certain references to ghosts; the Γ™"1, etc., as spirits of the dead, may include them." One case in point is found in No. 39: "charmed the lilith that appears to her [in some shape]; charmed the lilith that appears to her in [the shape of ?] Tata her niece; charmed all the defiling ghosts, KDS10T, that have entered, which appear to her in dreams of nights and visions of day." Here a definite ghostly apparition is really a diabolic delusion. Also Nos. 20, 25 contain general charms against ghosts. One technical term for ghost possibly appears, Nrvj^C (see to 8: 2). The last of Wohlstein's series, 2422, appears to be directed against ghosts and is an interesting example of necromantic spell. Familiar names are given to the spirits and they are cajoled to do no harm. Also in Wohlstein, no. 2422 appears the ΊΓΡ» Hi Ν"ΐ3 , ρ ΓΡ3 n i l . There is constant reference to dreams (nd^ti) and apparitions (xnim, iOVn)," which are the milieu of demoniac and ghostly apparitions, cf. 7: 1 3 ; hence ''BW 'Π, "disturbing dreams," in which phrase the noun is practically personified—a category of evil spirits. We have such a combination as: Μ Ρ Π Ι ΚΉΝίΒη ΚΉΝΊΠ (Pognon A ) , in which Η Π are impure conceptions of the night (cf. D^n in Syriac) ; the second word, which Pognon does not explain, is doubtless the Talmudic Hit?, "leaper," exactly the Ephialtes of the Greeks, a kind of incubus." This distinction of the dream from ghost or demon represents a later psychology. Charms against dreams are frequent in the Greek papyri; thus against όνείρονς φρικτούς*» ™ This giving of unintelligible names to demons may be in imitation of Persian diabolology; see Jackson in Geiger and Kuhn, Grundriss d. iranischen Philologie, iü. 6S9» listing 54 individual demon names. ** Thompson, Devils, i, 153. " E . g. δαιμόνιου και μή όνομαζόμενον, Pradel, Griech. u. SÜdital. Gebete, 22, 1. 2. " F o r a typical Babylonian incantation against ghosts, see Thompson, Devils,

37" F o r oneirology in later Judaism, see Joel, Der Aberglaube, " See Roscher, Ephialtes, especially p. 48 f. for the etymology. " Wessely, xlii, 31, top.

i, 103.

i,

83

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

ΟΓ a

ψνλακτήρίον

πά-Άοςanother

σωματοφνλαξ

προς

δαίμονας,

προς

φαντάσματα,

against enemies, robbers, etc. and

φόβους

προς

and

πάσαν

φαντάσματα

νόσον

και

ove/pwv.»1

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 spirits but counter magic"2 against the machinations of hostile sorcerers. Just so the Babylonian Maklu-series

devotes itself to the rites of destroying

the witch by means of simulacra which are consumed in the fire; the Greek magic has the same defensive purpose.

The Mandaic texts recall

somewhat of the ancient dread of witches with their description of those uncanny and obscene persons, and, as I have noted above, the witch and the lilith are practically identified. It was most efficacious if the sorcerer were known so that he could be named and the "tables turned" upon him by casting upon him his malign arts, for no curse "returns empty."

Such a case appears in Schwab G ;

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

NDK "13 KiDis.

But examination of the name reveals that it is fictitious;

NIDI Ν means "spellbinder" and NDN simply means "mother."

The writer of

the bowl has satisfied his client by assuming that he knows the adverse sorcerer's name.

It is nothing else than the legal "John Doe."

In like man-

ner, in Wohlstein 2416, all evil works, etc., are commanded to return against their instigator. But inasmuch as the sorcerer's names are not generally known, the incantations content themselves with listing the various kinds of magical practices and putting them under the potent spell.

The

Surpu-series

illustrates the prophylactic practice; for instance, its third tablet" is conIb.,

42.

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

e. g . :

πνεύματα

χ&όνια,

αμαρτίαι,

άνεφοι,

Άρκοι, βασκανία',

" Probably technically expressed by l'^a'p. " Zimmern, Beiträge,

13.

W e s s e l y , x x x v i , 8 l , 1. 8 ΐ .

84

UNIVERSITY

MUSSUM.

BABYLONIAN

SECTION.

cerned with breaking every possible kind of ban ( m a m i t ) that may have befallen a person.

H e n c e a recurring phrase in the p r a x i s of the

fifth

tablet: " m a y the curse, the ban, the pain, the misery, the sickness, the g r i e f , the sin, the misdeed, the impiety, the transgression, the which is in m y body, be peeled o f f like this onion."

sickness,

W e m a r k here the

union of curses, etc. with evils of the flesh, just as they occur in our bowls. Accordingly

we

against p a y n , etc.

find

exorcism effected with this prudent

penn ( +

pea),"

with the sense of poisoning, = ΚΠΉρ, "invocations," λόγοι

(the singular

"black

perhaps

intention generally

φαρμακοποιία;95 snriD, "sorceries," 3 9 : 4;°* imp

in 1 6 : 1 0 ) , the

of maleficent magic," also termed the

various terms or kinds of curses, the mamit of the Greek m a g i c ; the

arts,"

'pi

ί0ρΛ3.

επικλήσεις or ίεροϊ T h e r e are the

of the Babylonian, the όρκοι

ΗΓΟ^, especially in P o g n o n ' s M a n d a i c

bowls,

where the authors of these bans are specified, e. g. no. 1 5 : father, mother, prostitute, foetus, laborer, master w h o has d e f r a u d e d him, b r o t h e r s ; also the frequent

ν"ΠΌ,

maleficent " v o w s " and the

Christian equivalent of άνάβεμα, perhaps also

NDnn, w h i c h is the S y r i a c ( W o h l s t e i n , 2 4 2 6 : 5)."*

T h i s listing of the bans and their originators has its abundant parallel in the Babylonian m a g i c ; e. g. the third tablet of the Surpu-series,

already

cited, in which all possible kinds and origins of curse are listed in 165 lines: of

father, mother, g r a n d f a t h e r , grandmother, brother, sister, etc.,

posterity, i n f a n t . "

T h e unborn child, naturally regarded as homeless and

miserable, hence a malignant wraith, is classed in the Babylonian magic

"* For this and following technical names for sorcery, see § 11, beginning. " Cf. the Latin equivalents, nefaria sacra, maleficia, artes nefandae, malae see Abt, Die Apologie des Apuleius, 30.

artes;

" So in the Syriac, also in 7 : 13. But φάρμακον survived in a good sense in literature with magical tinge, e. g. in no. 30 of Bishop Serapion's prayers, " T h y name be a φ. for health and soundness." For an extensive discussion of the word, see Abt, Apuleius, 112. It is formally impossible to distinguish between the words "sorcerers" and "sorceries," except in the Mandaic. Cf. the use of the adjective Ntpmin, 39: 6. " For these words see the convenient summary in T. W . Davies, Magic, ation and Demonology among the Hebrews and their Neighbors, 44 ff. ** See above, § 1 1 .

Divin-

Pognon was the first correctly to interpret this term, B, p. 19.

" In 2: 6 we find xnninx, κηο», «ni'U, used of the "white magician's" own work. " A similar list in Ellis 3 = Schwab B. listed in exorcism of the evil eye.

In the later magic these classes are

J . A.

MONTGOMERY—ARAMAIC

INCANTATION

85

TEXTS.

as in the Mandaic citation with the causes of ban, and so too the hierodule or prostitute.100

T h e difference between the Babylonian mamlt and these

is that the former has rather the sense of taboo, the latter of a malicious curse effected under foul auspices. 101 T h e n there are the "names," e. g. 1 6 : 8, Nnnöie», of hostile invocations, 102 and the

pb'O, "words," curse formulas, including the informal imprecation.

Compare "the evil w o r d "

of the

witch in Babylonian magic, 1M and

the

current Babylonian phrase, "the evil mouth, the evil tongue, the evil lip."104 T h e Talmud has the principle, " N o n e open his mouth to Satan."105

By a

natural passage of thought the tongue and the mouth come in for exorcism, e. g . : " B o u n d and held be the mouth, and bound the tongue, of curses Bound be the tongue in its mouth, held be its lips, shaken . . . . the teeth and stopped the ears of curses and invocations." 10 *

T h e binding of the

tongue is a frequent element in the Greek m a g i c ; some thirty of the

κατάδεσμοι

in Wünsch's Appendix of defixiones

are for

to the Corpus Inscript.

Attic,

binding this "unruly member." 1 " Further objects of exorcism are the

Ti, "mysteries," the sacramental

rites of maleficent cults; the NniD3N (Stübe, 1. 2) and η CO (Wohlstein, 2426: s ) , enchantments effected by priests ( pDO), 1 0 8

A unique word in

its use in the bowls is ΚΓΙΟ^Κ, found coupled with the above terms. and

Wohlstein 10 *

compared f o r m I V of the Arabic verb and rendered it as

a delivery to evil. 100

Halevy

But it is to be compared with the Targumic

used

Jastrow, op. cit., i, 367, 373.

S o the Greek κατάδεσμοι, and the Jewish collection of charms in Thompson, "Folk L o r e of Mossoul," PSBA, xxviii-ix. 101

"" C f . the names of Fluchtafeln, no. 1.

Hecate in the Greek

101

See Jastrow, op. cit,, i, 285.

101

Fossey, op. cit., 50, with citations.

κατάδεσμοι, e. g. Wünsch,

Antike

Berak. 19a, 60a, Ketub. 8b; see Joel, Der Aberglaube, i, 70 (but rationalizing), and Blau, op. cit., 61, with Talmudic instances. 10> Lidz., 4. Deissmann, Light from the Ancient Bast, 307. A n amulet of later age (Reitzenstein, Poimandres, 295) analyzes the evil tongue into the lie, accusation, magic, sycophancy. "" S o rightly Stübe; the heathen priest was, and at last appeared exclusively to be, a magician. On the second of Wünsch's Fluchtafeln is the design of an altar. Comptes rendus, I V , v, 292; Ζ A, viii, 336.

86

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

in Targ. J er. to Lev. 8: 28, etc., in sense of dedication, =

ΤΟΠ. Its counter-

part is found in the Mandaic system, where the trJXDbc are the τέλειοι,na and it is the exact equivalent of the Greek τελετή, the (magic) rites. 1 " Also the usual terms, the ,1D,X,"2 the ^ P , "countercharms," the ntvp, etc., all are listed for exorcism. More obscure are the KrnriD (Ellis 3 : 10) =

"hidden arts" —with

which may be possibly compared the ΚΠΠΚ» of Schwab R, and Wohlstein, 2426: 6."'

Also the

κηΒίρ'Β» (once NflDlpncx) have aroused question.

Schwab proposed ηρκ\ "envisager," of

the evil eye; Stübe,

Lidzbarski, connect with the root "to knock" (cf. IpC 1 1 : 6).114

Wohlstein,

used of a Lilith,

This meaning is corroborated by the amulet of Lidzbarski's just

cited, where it is parallel to K3"in and ΝΉρ(1. n ff -(-), wasting and mishap. But from its peculiar intensive form I think the word must have some connection with magic

arts; cf.

the modern spiritualistic

knockings and

rappings. Probably the exorcism in the fragment published by Schwab,

PSBA,

xii, 299, from sin and guilt (ΚΠΝΒΠ, KD'B»«), immediately after "arts" and 110

Brandt, Mand. Rel., 120, 170; Mand. Sehr., 8, η. 5, 36, η. ι ; Nöldeke, Mond.

Gram., p. xxviii. , u Dieterich, Abraxas, 136. Stübe (p. 37) first offered the explanation given above. Pognon discusses an obscure phrase in his bowls pJHnnSwi '13'MB ( B , p. 49), translating "and their adherents." Lidzbarski treating the same phrase (Eph. i, 94) rightly takes exception to such a f o r m and translates, "I deliver them," which is unsatisfactory. Probably our noun is to be understood here, reading the nominal suffix — f o r the verbal p j ' — . Our word may be a translation of the Greek τελετή-, but n. b. Robertson Smith's note on the mystery idea involved in aslama (he might have added the Hebrew O'BbtP), Rel. Sent., 80. M Nöldeke, Ζ. f. Keils.-forsch., ii, 299, animadverting upon Hyvernat holds that KID'», translated "prince, angel," always means "charm." N o w the parallelism in Wohlstein 2422 between WW'33 n»2T 'ID'K, 1. 7, and '3 'it *3kSo, 1. 15 (see above, n. 70), appears to approve Hyvernat, while in the Talmud = "genius, angel" (e. g. >Jl»OT angel of nourishment). But Nöldeke's etymology is doubtless right; a genius to be invoked was himself called an incantamentum. A proof of this is found in the Mandaic amulet published by Lidzbarski in the Florilegium dedicated to de Vogüe, p. 349, in 1. 29 f. (not understood by the editor—cf. 1. 210), where Hibel Ziwa is the KB»13T K1BJ, "the T r u e C h a r m " ; 'i = tnta'p = KIB'K. C f . the Mandaic genius "Great Mystery."

Wohlstein: "böse Schickungen"; or sadäru, "write," of a written charm.

it may

be related to

Assyrian

satäru,

114 S o in a Babylonian text, of demons: " T h e man they strike, the women they hit," Fossey, op. cit., 282.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

87

"vows," with which compare the ß"3 Dys?« in his text Μ i8, is exercised against practices which magically placed "sin" on the shoulders of some innocent person. Compare the symbol in Zecharia's vision of the removal of wickedness and its curse to the land of Shinar ( Z e c h . 5 ) . But there is doubtless a reminiscence here of the old Babylonian forms in which a sense of personal guilt appears in the incantations; so frequently in tablets 5 and 6 of the Surpu-series, e. g. 5, 1. 77 ff., where the summary is made of "the curse, the ban, the pain, the misery, the sickness, the ailment, the sin (ami), the misdeed (serti), the offence ( h a b l a t i ) , the transgression (hititi)." The above would be the only case then of a sense of sin in our texts, but from the point of view that the sin has been inspired by a demoniac force. Heitmüller pertinently remarks:11" "Die Sünde ist ein Art Besessenheit." And so sins are listed in the Greek objects of exorcism, e. g. πνεύματα

χθόνια,

άμαρτίαί, δνειροι, ορκοι, βασκανίαι.116

The malice ( N W D = K f i K J D ) of Lidz. 4 is the enmity which magic could conjure up against an enemy, a dreaded means of revenge, and very frequent in ancient magic. Compare the Jewish charms from Mossoul having this specific object,"7 and for the Greek world the Cypriote leaden tablets published by Miss L,. MacDonald,"8 in which the gods are constantly invoked to suppress the wrath and anger and power and might of the adversary.11* A tablet to provoke such malice against an enemy is no. 2 in Wünsch's small collection.120 The ^n or fCO ίνπ (30: 4) is a summing up or personification of all this kind of evil potency. Particularly dreaded were the material means of sorcery, amulets, etc., which themselves came to be personified into evil spirits. The most frequent of these objects of exorcism are the ΉΟΊΠ (sing. Kmoin),1* small stones, beads, etc., carried singly, or on strings and necklaces, primarily used as amulets, but coming to possess at least in the Mandaic superstition Op. cit., 307. 1M

Wessely, x x x v i , 81, 1. 1443 ff. (the Paris P a p y r u s ) . Thompson, PSBA, lb.,

xxviii, 106, 108, etc.

xiii, 160.

C f . the charm in Wessely, xlii, 60 f. See the editor's comment, p. 8. m

F o r their character as spirits, see Nöldeke, Mand.

Gram.,

76.

88

UNIVERSITY MUSSUM.

BABYLONIAN SECTION.

a baneful influence.™ W e might think of the manipulation of, for instance, an opal to bring another ill-luck; but probably the objects are more obscene, joints of dead men's bones, etc.

Their standing epithet is "impious,"—

tOTJTT 'Π , and we read of their "tongue," e. g. 2 : 7™ lace charms" are exorcised in like

manner,184

The

also the

NfipJji , "neck( 1 5 : 6, q. v.)

f

NB'3 , "pebble," Ellis 3 : 11, would belong to the same class, but it is probably to be read XDia. The magic bowls themselves are among the evil influences ( 7 : 13, perhaps Ellis I. c.), and so the magic knots,

n c p , 7 : 13, and np'p

(?)

34: 10. There is one reference to the magic circle of the doctors of sorcery, iOJXai -ΙΝΙΠ,"" and to the use of wax, KTp, both in 39: 7 (q. v.). TiD of 7 : 11 (

("con-

finny Β*, n : 2, is possibly " f e v e r . "

T h e demons referred to in 3 4 : 10 (q. v.)

may be the spirits of cancer,

tumor of the eye, dysentery, and in 1. 13 palsy of hand and foot.11*

A long

list of fevers is presented in the first of Gollancz's Syriac charms. In the Berlin bowl 2416 Wohlstein reads a certain a f f e c t i o n as KWa,

translating it "böser F l u s s " ; Stübe reads it

TT

'3 T U , interpreting

it, by a desperate solution, as the sacrificial jugular vein which he supposes was used as, a maleficent charm. and as

τη\ = in

the

Jastrow in his Lexicon gives both

leucoma of the eye (again the same confusion of word KTIT discussed

and it is closely related to T h e root is parallel to Tia

above), 1 "

The

correct

DTJD , "blindness," Gen. "be clear, bright"

TU

Τ and

spelling is

1 ττι

1 9 : 11, 2 Ki, 6 : 18.

( c f . the A s s y r i a n ) ;1M the

sense of blindness in connection with this root arose f r o m the fact that the sun produces blindness (eye-diseases are most common in the O r i e n t ) , or f r o m the dazzling sensation suffered by those affected with

certain

optical diseases. No. 29: 7 w e have a characteristic magical prescription f o r a woman w h o is exorcised f r o m the various categories of devils and charms 1M

F o r these and the f o l l o w i n g terms, see Glossary C.

111

A disease asü in A s s y r i a n , K ü c h l e r , op. ext., 131, 197.

(Kfipjy)

Wohlstein, 2422: 20, dropsy or urinary a f f e c t i o n ? F r ä n k e l (ib., 30g) eft. Hull. 105b, and explains as " w a t e r f r o m which a demon has drunk." It may be the eye-disease k n o w n to the J e w s as " w a t e r , " see P r e u s s (cited in n e x t n o t e ) , p. 305. F o r the diseases in the Bible and T a l m u d see Jewish Encyc. art. " M e d i c i n e , " and iv, 517 f. f o r demons of diseases, with bibliography, viii, 413 f . ; n o t e w o r t h y treatments that have since appeared are K r a u s s , Talmudische Archäologie, i, § 104, J. Preuss, Biblisch-talmudische Medezin, 1911 ( w i t h extensive b i b l i o g r a p h y ) , while Fishberg, The Jews, 1911, cc. 13-15, may be consulted w i t h profit. M a n y of the medical terms in the b o w l s are not to be f o u n d in the Jewish literature. F o r this " Y a r o d " disease, see P r e u s s , op. cit., 308. disease V I , a f o r m of our word, p. 310. T h e T a l m u d i c f o r m u l a against blindness, Shabriri, etc., is f o r m e d f r o m this root.

H e notices also the eyebriri, riri, ri, Ab.

Ζ.

I2b,

94

UNIVERSITY MUSSUM.

BABYLONIAN

SECTION.

and then from NDB'S, a menstruation malady ( ? ) ; then are mentioned K i n NDJ31 Nni>MD which are evidently the causes of feminine irregularities, followed by '»IB, "pollutions" (fluxes?), and the xba'J "n, probably epilepsy. In a badly arranged series in No. 16 we find (1. 9) the Ή3 ΠΠ , literally "the spirit ( = breath?) of stench and asthma," i. e. of the foul or labored breath symptomatic of diseases (see ad loc.). In 1 1 : 3 f., again a charm for a woman, after the list of demons appear Kmpy and ΝΓ)!>3ΓΙ which we should translate "barrenness" and "bereavement," understanding them as personified.1** But in the parallel Mandaic text of Lidzbarski's (see to No. 1 1 ) bereavement has become a Lilith (kxvW κηί>3ΝΠ, 'D = takkältä). Which is the original of these forms ? In 34: 10 KHDpl jniDK might be rendered, "ugliness and distortion," with which compare the charms of the Greek youths in the papyri for health, good looks, etc.1" Another class of evils are those of a social nature. So poverty KT113'I3D,D) figures in 34: 12, but from two other passages we see that it is the hostile witchcraft that would effect poverty in the victim's life which is exorcised: ΌΤ mDK, "the genius of poverty," 1 6 : 10, and Lidz., 4 : xnptf χηηρκ ρΐΒ'Π 'Di, where "distress" and "sickness" are epexegetical to "invocations." Again in 34: 12 is found an exorcism against all kinds of losses: 6»η Κ31Π1 NJDun .njjv in 7 : 1 1 are troubles involving shame.15" We mark that the rationalization of maladies had not gone very f a r ; the decadent Babylonians were satisfied with the exorcism of devils and witchcraft and avoided the diagnosis of diseases. For modern magical practice in this field see the collection of Jewish charms published by R. C. Thompson, "Folklore of Mossoul," PSBA, 1906-7. In these the spirits have fled, but the ancient magical practices remain effective. Cf. the constant personification in Greek magic of βασκανία.

E. g. Dieterich, Abraxas, 197, 1. 3. Cf. the ipsi ΒΊΠΟ of my amulet published in JAOS,

1 9 " , 281.

§ 13.

PROPITIOUS ANGELS, DEITIES, ETC.

In the Babylonian exorcistic system the beneficent gods and spirits were arrayed and invoked against the demons and ills that affected human kind.

Jastrow gives a specimen of such an invocation of some twenty

deities1 and discusses at length these various lists and their orders.2

In

another example, given by Reisner,' fifty great gods, seven gods of destiny, 300 Annunaki of heaven and 600 of earth, are invoked.

It is not inevitable

then that we must go to Persian dualism to discover the origin of the Jewish angelology.

Absolute monotheism with its desire that the one God

be exalted alone broke down before the specious and alluring argument that there must be more who are with us than those who are against us (2 Ki. 6: 16). It is to be premised that in many of our texts the religious element is very deficient; reliance is placed upon bans and formulas with often no reference to Deity or other personal agencies of friendly character. inscriptions

in which

such

supernatural

Those

agencies apart from God are

invoked may be divided into three classes, representing so many distinct origins.

There

are those in which the well known names and name-

formations of the Jewish angelology appear; although, as remarked above, § 1 2 , the word "angel" is not used in all cases in the usual Jewish sense (often =

deity).

Then there are the genii of the Mandaic religion,

mostly with names of outlandish formation.

And finally there are the

invocations of evidently pagan origin in which deities are named, although unfortunately most of their names are obscure or perverted by the text tradition.

Further these different elements are confused and what appears

like a good Jewish text at times admits a pagan deity into its celestial 1

From the 5«r/>«-series, iv, 1. 68 ff.

' Rel. Bab. u. Ass., i, 289. ' Sum.-bab. Hymnen, iv, 1. 152 ff.

(95)

96

UNIVERSITY MUSSUM.

hierarchy—somewhat Buddha.

BABYLONIAN SECTION.

as the mediaeval

Church

came to canonize the

( 1 ) We need not dwell long upon the Mandaic genii. Pognon has given a survey of those occurring in his bowls,1 to which may be added a few more from Lidzbarski's and my texts. Some of the names are patterned after the Jewish angelic nomenclature, e. g. b'jrani? ( = ^NSIl), or have forms in -at, e. g. 'KJiUJ, W i m , called "angels" (No. 38), or we find a name D^tOiOKp patterned after the obscure Mandaic principles Piriawis and Sindiriawis. A number of the names are not found in the known Mandaic literature." (2) The angelology of the apparently Jewish texts and the angelic nomenclature are not as elaborate as we find in later Jewish literature, e. g. the Sword of Moses° or the Sefer Razielthe bulk of which consists of lists of angelic names." The majority of our texts have no such names. The most common angels are Michael, Gabriel, Raphael. As a rule the names are formed in -el, although other formations appear and quite unJewish potencies are brought in as angels. Our texts stand on the borderland of Jewish angelology and not within its orthodox development. Taking up first the known angels, we find that Michael does not have necessary precedence.' He sometimes appears in the first place followed by Gabriel, Raphael, Nuriel, et al. (e. g. Nos. 14, 34, Hyv.), but as often the order has Gabriel first,—Gabriel, Michael, Raphael (Nos. 7, 20, Myhrman, Wohlstein 2422, 2416), or Gabriel occurs without Michael (e. g. 1

B, p. 93.

* In Ellis I the Mandaic genius Abatur is an evil spirit, and is classed among the ghostly spirits in Wohlstein, 2417: 6. Ν. Β. the occurrence of this name as Abyater in an Ethiopic apocryphon, Littmann, JAOS, xxv, 28. Afriel, ib., 29, is a form of Raphael, corresponding to the form occurring in the bowls; see Glossary A, s. v. ' Gaster, Journ.

Royal

Asiatic

Soc.,

1896, and in separate imprint.

* Composed by Eleazar of Worms, 13th cent. " See, in general, Schwab, Dictionnaire de l'angelologie, 1897 (in Memoires of Academy of Inscriptions and Belles-lettres, Series 1, vol. 10, part 2 ) . The Essenes laid great stress on the names of angels, Josephus, Bell, jud., ii, 8 : 7. * See Lueken, Michael,

1898, especially § 4.

97

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

Nos. io, i5). w

The latter order is of course that of their appearance in

the Jewish literature (Old Testament and Τ obit). cede these or occur without them.

Other angels may pre-

Aniel appears as the fourth in a tetrad

(Wohlstein 2416). The title peculiar to Michael in Jewish lore, the Great Prince, ί>Π3Π ΊΕ>π (Dan. 12, Aboda Z. 42b, etc.), appears in 5 : 3, but without specific reference,

and

at

the

end

of

No.

7

in

the

list

of

angels,

which

in

its occurrence at the beginning of the text names Gabriel first, Armasa is "the great lord"; so the application of the epithet is uncertain.

In Hyver-

nat's text, which appears to be comparatively late, we find Michael's full glory expressed: "the mighty, the king, genius of the law". ( Krmtn K-ID'H). In 34: 7 he is called the "healer" (

K"QJ

Raphael "reliev-

er" ( ti^HD), and Gabriel the "servant of the Lord." the title "healer" suggests that the frequent opening invocation, "In thy name, Ο salvation

(xniDK),

great Saviour

(st'DN)

Lord

of

of love," which is not a regular

Jewish form of address to Deity, may refer to Michael; 11 but the supposition is not reinforced by the position Michael takes in these texts.

In

Wohlstein 2416 kabbalistic surnames are given to Gabriel and Michael, DDfii>K and mniKI (so W . would read), the latter, "likeness of

Yah,"

corresponding to the later Jewish notions concerning Michael as almost ι?£ος ίτερσς.

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

of seven barbarous names in Schwab M, Dalai, Salal, Malal, etc., presumably standing for the seven archangels."

Reference to the latter is made

once, in the introduction to Stübe's text ( = Wohlstein 2416) where exor10 See f o r early precedence ibid., p. 36 f . ; e. g. in Enoch 20: U r i e l , R a f a e l , Raguel, Michael, Sarakael, Gabriel. F o r Gabriel w e may note that the M a n d a e a n s g a v e him high honor, i d e n t i f y i n g him with H i b e l — Z i w a ( N o r b e r g , Onom., 3 3 ; Brandt, Μ and. Sehr., 2 1 ) , while they appear to h a v e ignored Michael. a Lueken, Michael, notes to N o . 3.

11, 8 7 : M. is price of love.

F o r the epithet r e f e r r e d to, see

" C f . the dictum o f Sefer Raziel (quoted by Schwab, Dictionnaire, 7 ) that in divination it is necessary to pronounce the mystic names of the planets. C f . a f o r m of charm in W e s s e l y , xlii, 65, w h e r e the seven angels are named in one column, and parallel to them t w o r o w s of barbarous mystical names, the first column containing varying permutations of the seven vowels; e. g. αεηιουω χυχ μ,ιχαηλ νυσευ. Ν . Β. the many mystical or magical names of the deities or " a n g e l s " in the H a r r a n i a n p h i l o s o p h y ; D o z y and de G o e j e , Actes of 6th C o n g r e s s of Orientalists, II, i, 297.

98

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

cism is made in the name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel H a f k i e l , Mehafkiel, 12 * " w h o are the seven angels that go and turn around heaven and earth and stars and zodiac and moon and sea."13 In this last series Metatron takes the place that should be given to Michael.

Metatron" appears

T a r g u m Jer. to Dt. 34: 6 : Yephephia.

earlier Michael,

as one of the Gabriel,

( s i x ) archangels, in

Metratron, Jophiel,

Uriel,

H e is really a rival figure to Michael, springing from a dif-

ferent religious concept; Michael is an angel, the patron of Israel, hence the Angel, par excellence,

the representative of deity. 15

Metatron is in origin

an idea, Platonic, Philonic, however we may call it, produced by the necessity of a Demiurge, a "second god" between Deity and man." It is interesting to watch the somewhat unlike histories of the rival ideas.

Michael remains

an angel, but Metatron becomes more and more a mystic being; he is associated with the Enoch and E l i j a legends, and his identity with these human beings may be described as an assimilation of them to Metatron or as his incarnation in them; he is both divine and human."

T o the mystic, the

kabbalist, such a figure is more sympathetic than the archangel (cf. the argument of the Epistle to the H e b r e w s ! ) , and so he replaces or absorbs Michael.

Hence he is described in terms like

those

given to

Michael.

Eisenmenger quotes (p. 396) a long list of appellatives: he is Prince of the Presence, Prince of the L a w , Prince of wisdom, Prince of kings, etc. ( c f . the titles applied to Michael in Hyvernat's b o w l ) , while elsewhere (Eisenmenger, ibid.)

he is called the Prince of the world, cf. the title

"the great prince" discussed above in connection with Michael. 1 *

W e may

Most of these names are plays on evident roots.

121

F o r references and literature on the planetary angels see Lueken, op. cit., 56; add Eisenmenger, Entdecktes Judentum, ii, 383 ff.; Bousset, Religion des Judentums, 13

315 ff· " See Weber, Jüdische op. cit., 348. 15

Theologie,

§ 37, and f o r origins of the idea cf. Bousset,

F o r the extremes to which this notion went, see Lueken, op. cit., 36 ff.

" Both ideas are associated in Philo's mind; see Lueken, § 7, on the αρχάγγελος of Philo.

λόγος

" F o r later legends see F,isenmenger, ii, 394 ff ' i d the interesting critical discussion of this later (Gaonic) development of Judaism by Joel, Der Aberglaube, ii,

15 ff™ C f . «13 N'J'btS» who jtands before "the true God" in the pagan text of No. 19.

99

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

suppose that on the periphery of Judaism as well as in its esoteric circles the idea o f Metatron would be especially acceptable to those w h o w e r e not weaned f r o m polytheism. Comparing Nos. 3, 19, 25, w e come upon an interesting identification. KDDix, which appears in N o . 3, is the Greek Hermes, more especially the H e r m e s of the mystic Egypto-Grecian theosophy

(see to N o . 3 ) .

H e is

the W o r d , etc. ( N o . 19) and in 2 5 : 4 f., is identified with Metatron."

Thus

w e have here a welding together of the esoteric Jewish Metatron and the equally mystical

Hermes

of

Hellenism.

Whether

our

aware what NDD1X meant, I k n o w not and I doubt it.

magicians

were

It gave them one

more mystical name and combination. Just as H e r m e s w a s dragged in, so other names or words were put in the category o f angels or intermediate beings.

S o in 7 : 8 the invocation

is in

Asiel,

the

Abraxas, 2 0

name

of

Gabriel,

Michael,

Rafael,

Hermes,

Abbahu,

A n d so with many terms in these invocations it is impossible

to decide w h a t w e are dealing with (e. g. A g r a b i s , 1 7 : 4 ) , whether a surrogate f o r a divine name, an intermediate being, a pagan deity, or perhaps a sorcerer's name.

T h e expression "in the name o f " w a s taken seriously

only so f a r as the name w a s concerned; the name, the word, w a s the essential thing, not the prosaic object it appears in the magical papyri.

stood

for.

The

same

phenomenon

T h e r e w e find now an exorcism in the

name of A b r a h a m , Isaac, Jacob, Jesus Christ (χρηστός') and H o l y Spirit (άγιος πνεύμα, sic)21—wherein

the exorcist shows bad orthodoxy, whether as Jew

or Christian; or again an incantation in the name of αόωναι ·&εον μιχαηλ

ΰεον

ΰονριηλ

ϋεον

γαβριηλ

ΰεον

KHIDK (3) rpa •-ΙΓΡΓΠ [TITUJB' l a

(2) ΠΊΕΚΊ ΠΝΟΡ

ρπ

[ma]K ρ-ιπί> NniDN (5) ρπί> ' m m KDD na [η™»]na «inin (4) D'm imas? r m Ν Π ^ ^ Ί n y o p pin n^D ρ | > ] κ ροκ «od (6) na I I U B M ιηπί>ι innse» -α p ^ v rr-ya^K (8) KBD na "nunm κιπί>ϊ -p-rat? na rnes ριπί> (7) pniwvn pio ptDD t n u 'J3i> κ η ^ ι (θ) 'tb> p-i!»n psn'jnr [ai]sfn « η ^ ύ w b 3KDJ3 o n t n n i a η ρ!>3πο η p m s m s (io) Npu ρ ρηηκπ s m n j bv finm PUCD1 Ρ0Ϊ>31 PV'K pBMtPöl C Ρ13ΕΩ1 (11) pOJSDl pB&l t'DOT "I pDDfl Iiannai «nais . .

Ί pea

Exterior »w m o i 3 naii> Ktyrx ^35» ρ ο τ ο ι TIBI»!» PTD' p5>mat ρ!τπ P3in3i (12) VW (14) D1B3 KOO'31 Π'ί»!>3 p33B>

=

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

see above, p. 104, n. 6. 2. 'inn = t i t i , 1. 4 ; both forms in the Rabbinic. 3. Ί D'jn

: unless a scribal error, a unique adverbial development of

the preposition, "and withal," = Abraxas,

simul

ac, or ύμοϊ> nait e. g. Dieterich,

147.

4. inJDfU: see Justi, p. 374 f . ; also in Pognon B. NOD: in No. 13 also 'HDD. ΠΠΠΠ ΠΒ (Seder

ha-Doroth),

A frequent Jewish name; see Heilpren, ed. Maskileison, Warsaw, 1883, ii, 296 f.

The two forms are hypocoristic; see Nöldeke, art. "Names," Enc.

Bib.

J . A. MONTGOMERY—ARAMAIC INCANTATION TIJXTS.

119

§ 50 f., Lidzbarski, Ephemeris ii, 7 ff., 13 ff. (For the early form and history of these terminations, cf. the results of Ranke, Early Babylonian Personal Names, 7

ff.).

Jewish and Syriac.

It occurs as a feminine name (as here) in Asseman's

The full name was tWDD, "blind," occurring in

Catalogue, cited by Payne-Smith, Thesaurus syriacus, col. 2655. 6. of

NivW : pi., also « n t o ^ .

exorcism, but masc.

The liliths are the only named objects

ppls., etc. are found in 1. 10 ff., probably by

technical phraseology. r m : / JUT ; cf. Pesah. n i b :

Tin THS m : "those which haunt caper-

berries are spirits. Jin^Jvn: the

pronominal

suffix

expressed

with the intrusion of

cf. in the Assouan papyri of Sayce and Cowley, 'btnai 8.

(F, 9).

[Di]B>3 : if a correct restoration, the charm would obviate the

demoniac procreation described. 9. "Sons of light": KU3

is primarily fire and the term would indicate

the angels, expressive of the legend that the angels emanate like sparks (cf. ηκη

, Job 5: 7) from the dinür, the stream of fire under God's

throne, Hag. 14a, and other reff, in Eisenmenger, ii, 371 ff. Cf. "the hosts of fire in the sphere," 8: 13.

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

But as the reference is to demoniac unions with human flesh, the expression appears to be transferred to mankind.

It is then parallel to "sons of light,"

a name given in the Mandaic religion to the Uthras, Brandt, Mand. Rel., 30, and also to men predestined to life, Brandt, Mand. Sehr., 13, 19.

The

redeemed come to share in the light-nature of the angels, cf. Dan. 12: 3, Enoch 38-39, cf. the viol φωτός of the NT.

In the myth of Adam Kadmon,

man was originally a being of light (Bousset, Hauptprobleme d. Gnosis, 202, etc.; for the Kabbala, Karppe, Zohar, 372 ff.). Hence we must suppose that ΚΎΙ3 has been reduced from torn3 "light" (cf. the Arabic), and the expression is to be correspondingly rendered.

The predicates follow-

ing recall the myth of Gen. 6. JWID, as in Syriac, but the ' is only the sewä; cf. 1. 11. 10. r m a ma Kp'T JO V. An

interesting parallel to a well-known

Talmudic formula against witches, Pesah. n o a - b : v m s ΚΓΠΠ

Npn s m a

-ιη:τν,

generally

ma Ό^τηρ mp

translated:

"Your

head be balder, your crumbs [with which you conjure—cf. the anecdote

120

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

of Abaye in Hull. 105b, Joel, Der Aberglaube, i, 69] be blown away, your spices fly off, the wind carry away the fresh saffron." 1

I doubt if so much

sense can be made out of the doggerel; following the Talmudic tradition our phrase would mean "your breadcrumbs away with the gust!"

By

itself the words could simply mean, "be blown away with a gust," with reduplication of the verb.

For mp in the Talmudic passage, see to 18: 9.

The combination in the middle of the line is obscure; a verbal middle noun from DBH? The participles 01 pbann portray the fiendish assaults of the demons; the same accumulations in Lidzbarski's Mandaic bowls.

Cf.

the, action of the demon of epilepsy in Mk. 9: 14 ff. 1 1 . For the V see above p. 61. pea

jnnJB'D : f o r t h e r e l a x i n g e f f e c t s o f d i s e a s e c f . Ps.

22:

15,

Bse.

7 : 17. (13ΊΠ31 p o n m , a dittograph induced by the scribe turning over the bowl to write on the exterior and repeating the word. form represents the sewä.

The ' in the first

The meaning is: stay banned where you are!

12. p-PD1: metaplastic form of root IDS, found in the Targums, etc. (cf. Heb. "1 DID). f D T D : c f . Kiddus.

81a,

ΚΠΓΡΚ3

ftOD

n'b

ΌΤΚ.

T h e c l i m a x of the

description is the worst and most obscene of the plagues; the same phrase in Pogn. B, no. 27. 13. Dlt23: in Ellis 1 : 8 Dtsts appears in conjunction with the Tetragrammaton. 14. ^{j, O^y: the form is singular, and the phrase refers to the many names of a lilith (see §§ 11, 12 and No. 42). With KmW is meant.

it is difficult to determine whether the singular or plural

For "lilith of whatsoever name," cf. 14: 6 : demons whose names

are mentioned and who are not mentioned. in the Babylonian, e. g. Utukki-series

The same indefinite invocation

(Thompson Evil Spirits of Babylonia,

i, 153) : spirits "that have no name," presenting a blanket formula for names not known; cf. iaiu6vmv καϊ μη όνομαζόμενον> Pradel, Griech. u. südital. Gebete, 22, 1. 2. 15. bit, a Hebrew reminiscence; in general cf. Ps. 20: 2 f. 1 See Blau, Zauberwesen, 77. T h e connection of this Talmudic passage with Eze. 13: 17 ff. has not been observed by the commentators.

No. 2 (CBS 2945) 'napnp

ιόηεη w x a

TDIPS

^san

'^ro

' w v a i a na P3nb nax n j ^ n

ain

tea Na^m s^ooi· ν ό ί ND»*itn KB>iai> Kat5"3i>i [ t r a t ] (2) * m n noip nbnan iinb rnnx n n o 'aan!»j/ai n^a m πιηκι ROP tnan pai>

NBC1 SÄ

«JSTFIK

'«NNT

na Kai«ai «nana *π Naiato ma prvan

run

DJTPD

«nana na .uiaxa jva prptan ιηοπηπ dj>tb a n w j n i j w ! h ν ε ^ ν ί κ η π (4) nwaa '«nt

o w n am pai>

KJD^S

mn* 131 (5) pai> wa'3 «ntrp ^a rraaai rvnrvxa^

13 s a ^ a in «nana i a nai3« natt h ' t j

ΓΡΠΌ

» w r i>a3i n'j'j'pai P3kst

trpri> 5>jn siiD ρ ο τ π !>» narrtn κηηιπκι w m a . i «not? pa^y «nana

i a « a n « na« «ai>tK (7) η η Ε>33»Ϊ> i ^ o

KN^)33D3

ΗΗ3Ί·

Η'{5*3

ΡΠ3

ΓΡΪΗΑΙ

Ρ Ί Π Ο ΗΕ*ΪΙ P T I D

Π^Τ« , - VTD

ΚΓΡ3Τΐ

Κ:ΓΡΠΟ

miejr i>»i n n o i>jn ΗΟΐΠ

}Β»Ί>Ϊ

P E P NNAP'A « M N D I 3 I NANE'A

(6;

wan

Ή

Ϊ>3Ί

TWIE»3

TRANSLATION

Again I come, I Päbak bar Küfithäi, in my own might, on my person polished armor of iron, my head of iron, my figure of pure fire. (2) I am clad with 'the garment of Armasa (Hermes), Dabya and the Word, and my strength is in him who created heaven and earth. smitten

(3)

the'

evil

Fiends

and

the

I have come and I have

malignant

Adversaries.

I

have said to them that if at all you sin against Abünä bar Geribtä and against Ibbä bar Zäwithäi, I will lay a spell upon you, the spell (4) of the Sea and the spell of the monster Leviathan.

( I say) that if at all you sin against

Abünä b. G., and against his w i f e and his sons, I will bend the bow against you (5) and stretch the bow-string at you. Again, whereinsoever you sin against the house of Päbak and against his property and all the people of his house, in my own right I Abünä bar Geribta—or against Ibbä bar Z ä w i t h ä i — ( 6 )

will bring down upon you

the curse and the proscription and the ban which fell upon Mount Hermon and upon the monster Leviathan and upon Sodom and upon Gomorrha.

In

order to subdue Devils ( 7 ) do I come, I Abünä b. G., and all evil Sacra-

(121)

132

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

ments and the tongue of impious Charm-spirits; I have come and smitten the Demons and Devils and evil Tormentors, the Gods (Idol-spirits) and female Goddesses—standing in serried rows and encamped in camps. COMMENTARY

A mutual charm of two sorcerers, each invoking his powers in turn in the other's behalf. An almost exact replica of the terms of the charm is found in the first part of No. 27. The two men named appear in No. 3, where Pabak's household is the subject of exorcism. ι . 21Π: apparently a formal term of introduction; cf. 26: 3. It generally connects the several members of an incantation series. Cf. the "and" introducing the mortuary charm published by me in J AOS, 1 9 1 1 , 273. It may be correlative to Din in 1. 5. pOKB: the Persian Papak, Justi, p. 2 4 1 ; cf. Arabic Bäbek, Greek παμβεκος. The name occurs in late Babylonian, Hilprecht and Clay, B B , ix, 68. 'Kirais: Syriac NiTSO is a water-flask with a small mouth. For the character of the name, cf. Hebrew pnpa, Χονζας, L,u. 8 : 39 = Κ?Ό "wine-pitcher," etc. For the hypocoristic termination in —, see to 1 : 4. It is parallel in meaning and form to rrpapa. Ν eh. 11: 17. KVXJ =

srirvj, 27: 3.

Comparing the Rabbinic f J , "a shining spark,"

and "white earth, gypsum," and 1'Π), "polish." I understand this word in the sense of "polished armor."

,

toin n»ip = ΝΤΙΠ τιοιρ r t a , 27: 4 ; the parallel marks the gradual obscuration of magical formulas. Fire is the potent element against witches and demons, as the ancient means for destroying their arts. In Babylonia the fire-god Gibil was the chief god of exorcism in such magic, Tallquist, p. 25 f f . ; for other examples in Semitic magic, see Thompson, Semitic Magic in Index. Iron, like the other metals, and excelling them, is a potent means against devils, Blau, p. 159; Thompson, in Index; in the Testament of Solomon is an anecdote of a devil afraid of iron ( J Q R , xi, 18) ; Josephus' exorcist used an iron ring. For the western world, see PaulyWissowa, Real-Bncyc., i, 50. 2 . ΚΌΤ I supply from the parallel inscription. After it appear traces of ΙΊ, which letters are repeated to make the following word; a fault in the bowl required the rewriting of the characters.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

KDöua his powers.

Xtnni)

123

the garment of a potent being carried with it

Compare the assertion by the magician in the charm noted

to 1. i, in which he professes to be clad with the magical paraphernalia of Moses, Aaron, David, Solomon, etc., and see above, § 9.

There is also

to be recalled the magical garment of Marduk in the fourth of the Seven Tablets of Creation, while the magical robe which renders the wearer invisible is common property of folklore. N^BDi torn NDQ1S. NDD-IN is found in the parallel bowl No. 27 (along with the rest of this phrase) ; in 19: 7 ; in 25: 4

)1"iDD',D KD»["iK]; in 1 1 : 7

in the spelling DiOIS; and in 7 : 8, D'BTK = Myhrman, 1. 4, DTiTn. The forms give the clue; D'DIN is one of the Syriac spellings for the Greek 'Έρμης, e. g. Peshitto to Acts

14: 12; c o i n also occurs in Syriac. NDD"iK is then

the Hermes about whom gathered the extensive mystical cults and literature towards the beginning of the Christian era to which is given the epithet Hermetic.

Summary reference may be made here to Reitzenstein's illum-

inating study Poimandres Holy

Hermas,

(Leipzig, 1904), also to G. R. S. Mead, Thrice

London and Benares,

1906.

The Greek Hermes, the

messenger of the gods, was identified with the Egyptian Thot, the divine agent of human illumination—in a word the Logos of the Egyptian religion. This mystical function of Hermes-Thot is evidenced, e. g., by a passage in Justin Martyr I εί 'Έρμην λόγον τον παρα

yeyevycdai

Λόγον tftov, κοϊνον τοντο έστω νμϊν τοις τον

έκ ·&εοϊι λέγομεν

ι?εοί> άγγελτικον

λεγουαιν

(Apol. i, 22 ; Mlgne, Patrol, gr., vi,

57·)· This figure was also adopted in the syncretistic mysticism of farther East, as the expressions cited from our bowls show. word

the

He is the

( = x W n , 19: 7), 1 and the Metatron, that mysterious inter-

mediate agency between God and his creation in Jewish Gnosticism (cf. § 13).

But this Hermetic theology was not mediated to the Orient through

Judaism, but through the Hermetic schools, which appear to have held out, into the twelfth century, in that obstinate center of paganism, Harran. Chwolson has collected the evidence for the survival in that region of the Greek religious philosophies,' and Reitzenstein has now trenchantly pointed 1

The 'Έρμης λόγιος or λόγων:

1

In his Die

Reitzenstein, op. cit., 43; Abt, Apologie des

Apuleius,

118.

Ssabier

und der Ssabismus,

1856.

See now Dozy and de Goeje,

124

UNIVERSITY MUSSUM.

BABYLONIAN SECTION.

out (p. 166 f f . ) the essential Hermetic quality of this last remnant of the old pagan philosophy. The magic of the Euphrates valley has caught up probably from Harran the figure of Hermes and easily identified it with the Jewish Metratron, the biblical Enoch, etc.8 Hermes was the equivalent of the Babylonian Nebo, and a passage in the Mandaic Ginza throws light upon the expression, "clad with the clothing of Armasa"; in the Ginza we have a tradition that the angels invested Nebo with a dress of fire.* The K ^ D D of our text is then a proper epithet of XD01K. What is meant by the preceding epithet i02"T? It occurs in the parallel text, and also in Stübe's text, 1. 5, thus: nun mxi>D tna^D. I suggest that rrm means "who-is-in-Yah," an ancient mystical expression for the Logos; cf. the Johannine προς τον &ε6ν, and the description of the Son as "in the bosom of his Father," and, " I am in the Father and the Father in me." Compare also 7 : 8 , ΪΓΡ3 ι π \ and note. 3. nnD (cf. 4 : 4 ) , reminiscent of the biblical 'D 3Bp, for which see Joel, i, 100. XJ13K: a name of two Amoras. snanj: "scabby"; cf. Gareb, 2 Sa. 23: 38, and the Palmyrene de Vogüe, Syrie centrale, no. 1 4 1 ; also the Arabic Juraib, Jarbä. 8 Ϊ 8 : the same name in Seder ha-Doroth, ii, 45. The form is shortened from Abba, see Lidzbarski, Bphemeris, ii, 8. "I«n,ll : so the probable reading of the name here and below. It is hypocoristic from KJVtt, "corner"; cf. the biblical name Ribka = Aram. "stall." Is there here a pious allusion to the daughters of Israel as polished corners (nvtt) of the temple, Ps. 144: 12? toa'CK: the verb is found in the Aramaic only in the Syriac, and but rarely, and in the bowls occurs only here. Nouveaux documents pour l'etude de la religion des Harraniens, 6th International Congress of Orientalists, II, I, 281.

in the Actes

of the

* Bar-Hebraeus, Chron., ed. Kirsch, p. 5, where Hermes and Enoch are identified "by Greek books"; also a reference in Reitzenstein, p. 172, n. 3, to a Hermetic M S . bearing the name of Idris = Enoch. For this Enoch-theosophy see Joel, Aberglaube, ii, 16, 19. 4

Ginza, R, p. 54, ed. Petermann; see Brandt, Mandäische

Schriften,

89.

J. A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

01 ndh

125

the spell on the sea and Leviathan was mightiest in

magical history, for it was the first great act of "white magic"; cf. the Marduk legend.

A survival of this mystical aspect of creation appears in

Job 38: 8-11, which concludes: "And He said: thus far shalt thou come and no farther, and here shall thy proud waves be stayed"; cf. J er. 5 : 22, Ps. 104: 6 ff., Job 38: 8 ff.

The subjection of the abyss is a frequent

magical allusion in the papyri, e. g. the Great Magical Papyrus of Paris, 1. 3062 ff. (Dieterich, Abraxas,

140; Blau, p. 113; Deissmann, Light, 258).

The sealing of Tehöm is referred to in Targ. Jon. Ex. 28: 30. 4. intonnn: the scribe began to write the perfect, passed into the imperfect (which we should expect here) with the second letter and returned to the perfect termination; he amended his mistake by rewriting the word.

In general the scribes aimed at carefulness.

A word

so

corrected is sometimes deleted with a line. ΓΡΓΙΓΓΝ: for the various forms, see Glossary, s. v. xrinrx. ΓΡ333: a Mandaic and also Targumic idiom for

'Hm, Nöldeke, Mand.

Gram., § 144. 'J! ΚΠΕφ U: .'

The variant in 27: 11,

is probably the correct form.

D ,- VB"i).

bv

^ΠΧ

ΗΒΊΒ

IBID

lTBID

'IBID,

JT3,

parallel to

occurs in where Ό

'D

ΉΤΟ,

The allusion to the serried battalions of the

demons is epical, perhaps of mythological origin. 5

Eusebius, Praep.

Bv. i, 10: 7 ; text in C. Müller, Fragm,

hist, graec, iii, 566.

' Hilary to Ps. 132: 3, see Corpus script, eccles, latin., xxii, 689. * S o on Jastrow's authority, Dictionary but I do not find the reference.

of the Targumim,

the Talmud,

etc., 1476,

No. 3 (CBS 2963) κηοηπί> «•ΙΗΒ' κοηπι κηι pin toro ' C N N « a i Κ·ΌΚ ΚΠΝΙΒΚ n o *ioti>a «JDDI κ ι η η τ ο ρηιηη πτη I N R O N N ia η η κ (2) p i r n n w a i πί>$η ηι!"ο κηη'κι n^NRCR ηιί»ο siaa (3) !»ΒΡΠ toaa m a s PDJJBX npn-oi 'jnatyKi ιί>κηο ιοικ ιοικ « ^ ^ a i K D O U ρη'ο'κ poi pnia« pD j:a»i p a i N W I ' K ηπκ ηιί"β Ι Π Ρ Ο Ι Ι Π ia MVIK pin ΓΡ ^IDPTI K!>I -fry K J W B O (4) n n p m a η» S>wn κί>ι (5) ntoa >m« mi»e ' « i s na ηηκ η·> i>iepι wi>3 κί> ΒΪΊνίΊ p i «ai' pa ρπί> p m pai rmi> m a i pa pnnja Dye "IDH nrnrnr op? nan (6) i o n i o n J/BDJ/BDJ/B IDI· ID.I IDH jnmjni r r c ^ a PD P>PD PD PD pDpD «ΠΤ 1 ?' ΚΠΒ»Κ P O ΓΡΠΒ1' ΠΒ1' 1DDK pp ^ m rpn> yw lai (7) rpjpo Η 1 ] πι snio ηκ5>οι «an kob> «in pin

10E> Π> 10B>

. . . . . [p , ]')Ti

i n r o n n i a ί π κ p i r n rroxip toi m o i p po

10Π

pnjp

ρπί> p m i ρπί> ri'in pnnja !>a (8) poi prwa !>a toi nana na n'nnm ηπκ po JVpD ΚΠΤΡ' pO HTIEV ΠΒ1' inDK PP pDPD JDPD D1E>3 JOX Β>ΒΊ31Β 5»rn n w yoti> (9) lai ί»πι «nio ΐ ί ό ο ι «ai sot? [sin p i n ] ROB> pina rra κηρπ *ικ s n u p i m . ,τοιρ poi MIOIP po J^annDi p n y rrnrpK ηπκ DIP poi τ π [ ρ ο ΐ ι η τα DIP po] . . . . . [rpj»]o i » n n nan inDK DIBOI tos t w o i s ΐΐπΐ> p m i pn5> rptn pan pja BIP poi (10) 'iaiB na R a [ L SOB" t o n

PIN]

PD

p D p D JDpD TUTVP»

Ρ » Π'ΠΒΙ' N&V

nav

pa M I O I P po j^anioi p n y ί»πι (11) m n ' yos? iai r r r » κηιη ικ!?οι ηπκ (12) ρι KB"a « i n ΡΙΒΊ p n y i ί>ιπτ κηι ΚΟΒ> pin Di'ca κη^η ηκ nowty wt/aia tin!» pmi ρπί> η*κτ pan pja ^a m p poi 'ians na ητιη'κ nt κί»π] ai'B'nu τ man· na mrr w tuDn i a πιπ» i w IDDH· ^κ ηιπ» ί ο κ ί [tDK lOK ΒΊί'Ο i>S10 11K TRANSLATION

In thy name, Ο Lord of salvations, the great Saviour of love. Designated is this spell and mystery and strong seal for the sealing of the household of this (2) Ardoi bar Hormizdüch, that from him may depart and remove the evil Demon and the evil Satan, who is called SP'SK, (127)

128

UNIVERSITY

MUSEUM.

BABYLONIAN

the Mighty Destroyer, w h o kills ( 3 )

SECTION.

a man from the side of his w i f e

and a woman from the side of her husband, and sons and daughters f r o m their father and from their mother,—by walking.

day and by night omo,

omo,

(4) I adjure thee that thou do not kill off this Ardöi b. H . f r o m

A h a t h his w i f e , and that thou do not kill off A h a t h bath Parköi from A r d ö i her husband, ( 5 ) and that thou do not kill off their sons and their daughters, whether those they .have or those they shall have, from this day and forever, neither by night nor by day. HSR,

HSR,

FSP'SF,

TMR,

TMR,

In the name of Z'Z'Z', H S R ,

(6)

TMR, NKT,

ZHZHZH,

H S R , F S , T M R , K K , ' S T W , Y W P T , Y W P T Y H , from the burning fire, S K S Y N , S Y N , S Y N , S K Y W N ; S K , his name K S his name.

This is the

great name before which the angel of death is afraid, ( 7 ) and when he hears it, frightened he flees and is swallowed up before it and ( j u s t so) before this A r d ö i b. H . shall he fear and

flee

[and from] A h a t h his

w i f e , bath P., and from all their sons and f r o m (8) all their daughters, whether those they have or those they shall have. the name

of

S K , 'STW,

YWPT,

SKSN, SKSYN, SKYWN,

P W T S S , Amen.

Y W P T Y H , f r o m the burning

In fire,

[This is] the great name before which

the angel of death is afraid and when (9) he hears it, frightened he flees and is swallowed up before it and before this household.

Moreover now

in this great name of which is afraid [the angel of death, etc.—he shall flee from A r d ö i b. H . ] and f r o m A h a t h his w i f e b. P., ( 1 0 ) and from sons and daughters, those they have and those they shall have. Amen.

In the name of ' S T W , Y W P T , etc.

before which the angel of

PWTSS,

[This is the great name]

death is afraid, and when he hears it ( 1 1 )

frightened he flees and is swallowed u p ; so moreover now on the authority of this great name shall fear and flee and g o forth the evil Demon ( f r o m Ardöi, etc.). said to

Satan:

PWTSS.

YHWH

According as it is said: " A n d

rebuke thee,

Satan; YHWH

YHWH

rebuke thee,

chooses Jerusalem. [Is not this a brand plucked from the burning?

who

Amen.

Amen.]" COMMENTARY

A charm f o r a man and his family against a murderous spirit.

The

charm consists in magical syllables constituting "this great name" and the formula is repeated f o u r times; see p. 65.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

129

ι . Ή»: construct — Syr., too. 'ii KfixiDX n o : a frequent epithet in these bowls of the deity invoked, along with ,»Π"Π κατ κ έ κ , e. g. 7 : 1. Cf. the frequent invocation in Pognon's bowls: K'DKen sods riNJK, kids ntON etc. The theme ADS is equivalent to Ά'ω in the New Testament and Latin salus, German Heil, for which modern English offers no synonym, the good old word "health" having been specialized. The word implies a remedy against evil spirits and black magic. It is also used concretely, of the phylactery, "this 'N", Wohls. 2426: 1. The epithets here used are interesting as being probably one of the few survivals in these inscriptions of the ancient Babylonian theological terminology; there we have, in the penitential and magical literature innumerable appeals to the love and curative powers of the deities; thus Marduk is god of love and life,1 Ea is a-si-e' And the exact equivalent of κ η stdκ is found as an epithet of Gula, the consort of Ninib: asugallatu beltu rabitu, "Great Healer, Mighty Mistress"; and of Bau, who became identified with Gula, e. g. asitu gallatu.' Ninib was domiciled at Nippur and these epithets of his consort may have been particularly Nippurian, and so have survived in the bowls coming from that locality. I have not been able to discover the parallel masculine epithet for Ninib.' This invocation is doubtless pagan, being distinct from the numerous biblical epithets expressive of the love and power of God. It is never associated with the Jewish Divine Name. Σωτ^ρ is a common epithet of the Greek gods, Zeus, Apollo, Asklepios, Hermes, and is an epithet of the Deity in the Ν. T., e. g. I Tim. 1 : 1 . Cf. also the Phoenician Κ5>ΊΏ bvi, CIS, i, no. 379, and Ex. 15: 26, IKBT rnrr OK. Also n. b. the common epithets for 1

La magie ass., Fossey, 323, 365, 369; n. b. his title remenu.

' This reference I have not been able to verify. ' III R, 41, col. 2 : 29; Delitzsch, Hwb., 197a; Schräder, KB, iv, 78.

* R. C. Thompson, PSBA, 1908, 63. ' Radau {BE xvii, pt. 1, p. i x ) endeavors to find the same title for Ninib in his explanation of the Aramaic rendering of n i n - i b , Γ Ι Β Ί 3 Κ (see Clay, JAOS xxviii, 1 9 0 7 , 13S, and Montgomery, ibid., x x i x , 204). He interprets it as = en-usati, "lord of help," our very title (cf. Delitzsch, Beiträge ζ. Ass. i, 219, for equivalence of AZU with äsü), 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 j (or z) by ν when the Aramaic has the root «DK, while Clay's explanation appears to me the more satisfactory.

130

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

the love of God (τ/ o m ) in the Ο. T. and Koran, also in the Palmyrene texts.' Pradel has collected in his Griech. u. südital. Gebete, 42 f., a n u m b e r of the epithets denoting the healing and merciful character of God; h e IS there ιατρός ψυχών, ελεήμων, etc. '31 [DID: a standing introductory formula in these bowls (with KD3, etc.). JDf, Pael, appears to be used in the sense in which the Peshitto has it as the rendering of the Hebrew Β>Ήρπ, "sanctify," e. g. Josh. 7: 13, J er. 12: 3. Cf. the religious connotation of the parallel root—"ij/\ For ΝΠΟΠΠ as a pa"äl formation see Nöldeke, Mand. Gram., 121. Cf. the Mandaic forms and formula cited by Lidzbarski, Eph. i, 96, η. 1: ΚΓΠΚϋίΟΐ xnrtOKM κηοκηκπ. The "charm, mystery, seal," are identical, and refer to the Great Name of the incantation. For the identity of name and seal, see Heitmüller, "Im Namen Jesu," 143, 150, etc. 2. *|T1K: hypocoristicon in -Si, abundant, with variants in -at and i, in these texts (see Nöldeke, Persische Studien, in Sitzungsberichte, phil.-hist. Class, of the Vienna Academy, 1 8 8 8 , p. 3 8 7 . ) . The name is formed from one of the numerous Persian names in ard- or art-; it occurs in Myhrman's text, see his note, p. 349. "[ΠΡΟΊΙΠ:

a frequent Persian name see Justi,

r i p , or π r = y r , from jm or Heb., Ex. 2 8 : 2 8 , cf. the Aramaic 1 2 : ίο, κ π τ κ η κ , Pognon, Β. π ρ , 3 1 :

jtfrt;

p . 10.

but as r i p , from η η τ (found in see the forms )ΊΓΠΓ, ί ο : 6 , |1ΠΓ,

Π1Τ), 3.

"Demon, Satan, Destroyer," all epithets of the one demon; cf. above pp.

58,

68.

" pDyav : with reversal of the alphabetic order of the first four letters— to indicate the bouleversement of the demon? m a x : abbäda gabbärä, abbäd not otherwise found; for the formation cf. Nöldeke, Syr. Gram., § 115. Notice that the Hebrew and Greek Abaddcn is represented in Rev. by & άπολλύων, as though the original was a noun of agent, not an abstract. The epithet = ΓΡΠΒΌΠ ΙΚ^ΩΠ, 2 Sa. 2 4 : 16, ΓΡΠΒΌΠ, Ex. 12: 2 3 , the Samaritan κί>3πη, etc. 3. pa'!: for the vocalization of the conjunction cf. &0"P1, 14: 6; ' Baethgen, Beiträge, 82 f., Lidzbarski, Handbuch,

153.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

1 4 : 7, etc.

131

The conjunction is also similarly pointed in Targum

Onkelos, Dt. 1 4 : 37 (ed. Berliner), η^ΓΠ; see Berliner's note, li, 140. tliVD'N: the half-vowel after D is indicated, as in Mandaic. Ι^ΝΠΟ im« iais : thus the uncanny stealthy movements of the demon are expressed. 4. ΠΠΚ: probably the first element in such a name as nutonnx, "sister of her father," cf. w n K , "brother of his father," a frequent name in the Talmud. Cf. biblical 3ΚΠΧ, and the Babylonian Ahatbu, Ahatsuna, Ahat-immisu, etc. (Tallquist, Neubabylonisches Namenbuch, 3), and similar names in the Glossary. 'laiB: hypocoristic of Persian Farruchan, Justi, p. 94 ff. 5. pm = häwen, cf. jno, ρ-ι, 6: 4, pi. ppl. with future sense, as common in Syriac. p i : appears only in this phrase, so 1 6 : 13, 1 9 : 20, is archaic and seldom in Talmud; for the pTonouns see end of Glossary C. 6. "From the burning fire," i. e. of hell. For the threatening of demons with pangs of hellfire, see Pradel, 21, 1. 1 1 ff.; for the threatening of demons in general cf. the Paris Magical Papyrus, 1. 1227 ff. (ed. Wessely), and see in general Tambornino, De ant. daemonismo, 78.—The angel of death appears in Schw. F . The charm of which he is afraid is ά potiori more fearful to the demon. 7. jyvjp: for the second * representing the sewä, cf. the Sabbioneta text of Targum Onkelos, ed. Berliner, to Ex. 2 1 : 13, Num. 35: 26. For u in ^>ΐπτ, see Noldeke, Mand. Gram., 219. Ν. B. the two prepositional forms ΤΠΟίΠρ and rpmp along side of each other, the latter attributed to the "Palestinian" dialect by Dalman, Gram. d. jüd.-pal. Aramäisch, 181. The Great Name, or True Name, at which devils and all things created tremble and flee away, is a common thesis in the Greek magic: Wessely, xlii,' 65, ad infra: the God of Israel whom the heavens bless and (the oceans?) fear and every devil trembles; Dieterich, Abraxas, 140,1. 55 ff: the name at which trembles the Gehenna of fire and every mountain trembles; Wünsch, Antike Fluchtafeln, no. 4, 1. 44 (with editor's notes), and no. 5,

hist.

* "Neue griech. Zauberpapyri" in Denkschriften of the Vienna Academy, phil.Class,, xlii, 2 : his earlier publication in vol. x x x v i is cited as " x x x v i . "

132

UNIVERSITY

1. 21.

MUSEUM.

BABYLONIAN

SECTION.

It is not necessarily a Jewish phrase, Wessely, xxxvi, 50, 1. 244 ff:

"This is the primitive (πρωτεύον) name of Typhon at which trembles earth, deep, hell, heaven," etc.

Cf. Heitmüller, pp. 148, 231, for citations from

the Fathers, and Pradel, p. 40 f., for Greek magic.

Dieterich regards

this trembling before the Name as of Orphic origin, p. 141. The bowl C B S

16093

bears the same design.

almost identical in text with this one, and

It is about two-thirds as long.

couple named in- Nos. 32 and 35.

Its clients are the

Also another bowl (unnumbered) is

practically the same as the present text, but shorter, with the same design, also made out for the clients of Nos. 32 and 35.

No. 4 (CBS 2923) ΚΠΒΤΙΚ K I V M

'JTT

PLAN JB»!>I «NTÄ^A W N

ΚΒΓΡΟ irrns m t (2) ΠΛΓΡ3

ΙΟΊ PA>HP P3«I>D Ί>3^Ο!Π

ID a i m prvo WIDK (4) 31Π »B»3 ΊΠΚ 1Ϊ;ΠΚ Π'3 '1'DKl KHD'X3

Jtti>

"IiW p m ' η κί> p s ^ i m ' B ^ k i>33 p m

J'3313 Πϊ?36ί> Π'3 yiDJUn NHDPK3 }tti>] K71DK 31Π NT1D1 sup-ian

ι

pia i s s n u m b s n rrot5»a penn nvaca (3) ρ η ^ η π ι p-iDΒ>ιτη τ π η π i a (6) n w

W

[bdh i a

nnwoi

mrp ' S I>Y ΥΠ·1

πι,τ

-lyjp JBDH

ni>o t»K to«

^sio

T w o lines on either side of figure in center. n!>D JOK JDK π!>π5> rums

(7)

ni>D 10« J»K W O WK TON TRANSLATION

Wholly charmed and sealed and bound and enchanted [are ye], that ye go away and be sealed and depart from the house [and property?] of Farruch

bar

Pusbi

and

Newändüch

bath

Pusbi

and

Abandüch

bath

Pusbi, and that there depart from them (2) all evil Liliths and all Demons and Devils and Spells and Idol-spirits, and the V o w and the Curse and the Invocation, and evil A r t s and mighty W o r k s and everything hostile.

Ye

are bound with the seven spells and sealed ( 3 ) with the seven seals in the name of Eldedabya A b i Ponan, lord of spoil and curse

I conjure

against you in the name of the great Prince, that thou keep Farruch b. P. and Newändüch b. P. (4) from the Evil Eye and from the mighty Satan, and from . . . name

of

and from the many Satyrs in the road of Hamad, in the

YHWH,

Ή,

B'H.

Amen, (138)

Amen,

Selah.

(5)

"According

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

to the mouth of YHWH they would encamp, and

139

according to the mouth

of YHWH they would march; the observance of YHWH they kept according to the mouth of YHWH by Moses."

" A n d YHWH said to Satan:

YHWH rebuke thee, Satan, YHWH rebuke (6) thee who chose Jerusalem. Is not this a brand plucked from the

fire?"

Amen, Amen, Selah.

COMMENTARY

A general incantation against evil spirits for a man and his two sisters. T h e latter half Hebraizes. ι . T h e duplication of the ppls. is for intensity, "twice charmed."

ptrp

error for p ' B p . — ΡΒ»γ6, the only instance of this verb in the bowl-texts. " p a : cited by Payne Smith, col. 3246; cf. Farruchan

and composites

in farruch, Justi, p. 95 f . — ΌΒΊΒ? IVWJ, "irrnx: Justi, pp. 228, 1. ΓΗ: by heedlessness of construction; cf. 1. 3. nun: nu 2.

(also Talmudic) =

ππτ, see to 3 : 2.

'"IDX: the place of the term in the list shows that the charms were

regarded as personal entities.

C f . above, p. 86.

"Seven spells," etc.; cf. the fever-remedy in Sabb. 66b, "7 twigs from 7 trees, 7 nails from 7 bridges," etc., etc.

For this magical number in the

Talmud, see Blau, pp. 73, 86, who quotes the Jewish maxim pji'DBTi P'an. 3. 01 ΠΌτόκ: obscure, probably name of a genius ; 'IN may indicate his paternal relation to another well-known genius.

For rvm cf. 2 : 2.

" T h e great Prince": the technical title for Michael (see p. 97).

It is

to be observed that this bowl is peculiarly Jewish in theological form, while the following adjurations are in Hebrew. duces a mixed construction here. with by of the object, =

εξορκίζω.

The double use of JTinCK intro-

T h e verb generally is used of exorcism, But at the same time he adjures the

great Prince, whom he addresses in the second person.

All these terms

denoting magical binding could be used indifferently of the good and evil genii.

The angel is adjured in Hebrew, which according to belief was the

only tongue the angels knew.

140

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

4. "The hobgoblins in the way of Hamad, the many"; cf. the RodwellHalevy bowl in which a geographical location is given, "upon the road to Husi," and Wohls. 2417, a demon who dwells in Samki. is to the demons which beset some particular road.

The reference

For the satyrs see p. 80.

D'Tin in the text is awkward. 5. Literal quotations from Num. 9 : 23 (cf. 26: 1 f.).

The applica-

bility of this quotation lies in its triple use of the efficacious word IDC (as above in 1. 3).

Hence the magical use of such Psalms as the 121st, I22d,

the Aaronic Blessing, etc. viation of

Later Kabbalism, found in the theme the abbre-

nirrn Cp'TO D ^ , see Schwab, Notices et Bxtraits of the Paris

National Library, xxxvi, I (1899), 288. 7. There is no evident sense in these words around the figure, nynti and "ICK are reminiscent of the interpretation of the Name, Ex. "avaunt"?, ΠΒΌ =

Moses.

3:14;

No. 6 (CBS 2916) ηοιπΪΊ ΚΠΥ^Α 'πηί>ι (2) n a r r s t ODD^I ΜΗ!Ί Π ' ^ ρπί> ptpsai ΚΒΟΌ rn nrwn nn«n 13 p-rtn ρ no'» ρύη κπ3Ρ':ι (3) n a n kjvWI ^ Ρ Ί Β Τ 3 ρπί> ιβτβι iinnDiDC« !>j> p m i pivnsus (4) ρίεηι pntry piin ηηκπ κοιη 'jt^ 5>33i ' m n i n r i pn!> k j b o s (5) p-in κε>3'3ϊ j^dpi j»·» |πβι i c n wvjn ΌΒ> pnir^» (6) tnn ΚΠΕΊ TTP ρπ·ί>η'ο pin ΚΠΤΊ W ΡΠ!Ί3Ό ρ-ιπ KJA^NNI KJ1NS1 KJT « J I prpna NAIAD^A τιπ-i» TO-ism W W I ^ Τ Ρ ρπίΌΌ Ρ Π J?3E> ρί>Π DIE'S ρπί> NJEO3 Ρ7Π #Β>3'31 pmi'K (7) ρΠ'ΠΠ'Β ρ τ ϊ p?ri>J> pB'E»J ΚΠ3ΤΓ) (8) DIED pDB"J ίΠΠ DIE'S ΡΠ3 ρ Β" Μ ΠίίΤΚΊ Κ'ΒΕΉ p^D ΚΓΡΠΕ» DIE'S mm ΚΓΡΕ»ΒΠ DIE'S "13ΕΌ ΚΓΙΊΡ3Ί DIE'S 5»3ΊΒ· ΝΓΡΓΡΪΤΙ DIE'S ^3101 'ΠΠ ί>3 ΡΒ03ΓΡΠ ΡΠ3 V E»3S (9) ΡΠ3Η· PCS'3 ΚΓΡ1Ρ2Β> DIE'S bsmt« prnn'D ubi «n^Di 'h'pi ιηκπ i s p"it6 ΡΠΊ> P . t j s piw>n κ!>ϊ ρπί>ΒΕ»η kid'dH prman xiD'Di> psnp'n sM kbbh «rirtys !>jn ιοί Di>is/i>i pn kbv to ρπί> 'lrm pni> ( 1 1 ) rrin pnjO'p i^s pai»B"n kS DPBS DPJ1 «J'S Ό ntSX'JI XT1K '3 KPB'J ί»3ΡΠ κί> p n ρί>ΠΊ 13U ΚΕ>30 Ρ"ΙΠ ρτ «DT |ΒΪ ΠΟΗ ί'ΙΚΒ' J?3tTS πηΗ (12) «'DB» rJS Π'ί>Ρ W i ΠΕΤΙ3 n!)D JOK JBK DM>1 WRJTT

TRANSLATION

Α 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 Häthöi and Ahath bath Häthöi—that attach themselves to them, and dwell (4) in their archways, and lurk by their thresholds, and appear to them in one form and another, and that strike and cast down and kill. And this press (5) I press down upon them in days and in months and in all years, and this day out of all days, and this month out of all months, and this year (6) out of all years, and this season out of all seasons. And I come and put a spell for them in the thresholds of this their house, and I seal and bind them. Fastened up are their doors (7) and all their roof. (141)

143

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

And this press I press down upon them by means of these seven words, by which heaven and earth are charmed:· in the name of the first, Gismin and Marbil; of the second, Gismin and Marbil; of the third, Marbil; of the fourth, Masbar; of the fifth, Mdrah; of the sixth, Ardibal; of the seventh Kibsin

(presses), with which is repressed

(9)

with them are

repressed all evil Spirits and impious Amulet spirits and Liliths male and female and Familiars and Counter-charms and Words, that they appear not to Adak b. H. and to Ahath b. H. (10) and to

neither in

dream by night nor in sleep by day, and that they approach neither their right side nor their left, and that they kill not their children, and that they have no power over their property, what they have ( 1 1 ) and what they shall have, from this day and forever. And whoever will transgress against this press and does not accept these rites, shall split asunder violently and burst in the midst, and the sound of him shall resound with the resonance of brass in the spheres of heaven, (12) and his abode shall be in the seventh ( ? ) hell of the sea, from this day and forever.

Amen, Amen, Selah. COMMENTARY

A charm in behalf of a couple (each with a mother of the same name) and their household; the incantation consists in seven magical words, and concludes with a threat against any who destroy the bowl and ignore its ban. 1.

Ü W 1 : cf. ^D'», 4: i, and see § 8. Cf. the verb, 1. 5. Ν. B. similar

use of E>33 in Pesikta R. 16 (Jastrow, p. 611) : the sacrifices are "presses because they press down the sins." 2.

'D'J, also

12: 9, in both places before ' ^ p .

possibilities of interpretation I suggest that of

Out of several

'i in the sense of "side"

(cf. 34: 4), and then one who is familiar (Jastrow, s. v.), hence =

the

πάρεόρος or familiar spirit of the Greek magic; e. g. the όνεφοπομποί and πάρεδροι in Justin Martyr, Ap. i, 18, Eusebius, Η. Β., iv, 7 : 9, occurring also in the magical papyri, Dieterich, Abraxas,

161, n.

They may be the genii

invoked by manipulation or rubbing of the amulet as in the Arabian Nights.

In Arabic superstition we learn of the "follower," täbi'u, that

accompanies the bewitched man, Nöldeke, ZD MG, xli, 7 1 7 .

And cf. the

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

143

Satan who is a "comrade" to an evil man, Karin, in the Koran (e. g. 41: 24), see van Vloten, WZKM, vii, 182 ff., KDO could be the Syriac word for marauding troop, an appropriate description for a demoniac species, but the meaning given above is more appropriate in the context. 3. piN: cf. the Persian name Adaces, in Ammianus, see Justi, p. 2, and cf. Nöldeke, Persische Studien, 417. cf. the Syriac name Häthi, "my sister," cited by Payne Smith, col. 1408, here with the Persian diminutive ending. ΊΠΚΠ:

pfTTOlJ: the Syriac Nau, "transverse beam," hence probably door lintel,—so Payne-Smith, col. 670; radically the word refers to the arch of the doorway. For the abodes of the demons, see p. 76. ion ima: the same phrase in the Mandaic, Nöldeke, Μand. § 216, 2.

Gram.,

j n » : cf. Mk. 9 : 14 ff., Lu. 6 : 4. 5. For the selection of a special day for the exorcism, see p. 55·

Jin,

6. KKK: unique form; iw and here metaplastically as NTK.

is treated in some forms as though TTK,

« n a n : the only occurrence in the bowls of this ancient magical term. —The root US is used here not in its Aramaic sense. pfrnn = ρπη·α, cf. 1. 4. 7. p m r t c cf. Pesah. n i b , n r x 'an, of the demons. 8. These magical words are wholly obscure; see § 11. 10. "Sleep by day": cf. the special term in 7: 16. The midday siesta was perilous, especially for those in the fields; in the Greek superstition this was the chosen time for attacks by the satyrs and fauns, whose place was taken in Jewish legend by the Ή'ΊΟ a demon representing sunstroke, etc. See Grünbaum, ZD MG, xxxi, 251 f., and Roscher, Bphialtes. Magical protection at right and left hand is frequently referred to in Babylonian sorcery; e. g. the Utukki-series iii, 93 (Thompson, i, 11); or four deities surround the sorcerer, in front and back, at right and left, ibid., iii, 142; the Maklu-series, vi, 1. 123 f. Cf. 13: 7. Jlt2^ß»n: for the new vowel see Nöldeke, Mand. Gram., § 25.

144

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

1 1 . The penalty for infraction of the charm is bombastic enough! For the threatening of demons, see above, on 3 : 6. laiJ, A

KpB'J: Mandaizing spelling for

dialectic formula may be used here.

DPJ from Syr.

DO?, and

13W, SipSJ ; also

«ΤΙΚ =

Kill).

Ν. B. 3 of the preformative,

is Syriac over against the Rabbinic and

Mandaic forms. 12. "In the seventh hell" contrast to the seventh heaven. 302, 328 f.

(with awkward use of the numeral) in For the seven hells, see Eisenmenger, ii,

No. 7 (CBS 16007) This bowl is a replica to that published by Dr. Myhrman of Upssala (No. 16081), see above p. 20.

The latter is more perfect than my text,

in fact almost the only perfect one in the collection; for this reason and also for the value of comparing the numerous variants I give the two texts in parallel, making such emendations as appear necessary in the firstpublished text, which amount chiefly to the proper grammatical distinction of yod and waw and he and heth.

It may be observed that the designs in

the two bowls d i f f e r : in 16007 merely a circle enclosing a cross, in 16081, a linear figure, the stem surmounted by a head capped, at the other end a pitchfork-like termination (the forked tail of the demon?), while four rays represent the limbs.

On either side of the figure are three characters like

the Greek Σ, or looked at from the side like C, with which we may compare the B>'s shuffled into Pognon's texts, see p. 60.

For convenience of refer-

ence I give the same line-numbering to Myhrman's text as to my own. In the commentary I make such few notes as are necessary on Dr. Myhrman's ably edited text. 16007

16081 (Myhrman)

sniDK n a -pt^a

κηοηπ n o - | W 3

KJ-IKX Ϊ Π Π κ η ν ό κ (2)

kj-ikx ' a r m nan . t d s (2)

«οοτιπηι (3) w t r n m ιb

P35 (3) NJDfim 1135

1ΗΓΠ ΠΌ^·»ρΐ ΓΓΓΙΌ rPtPBJ - ρ τ π ρ κ ns (4) η κ τ π

nnnx MSCDI TJEDN n3 (4). " j m 531 rri3 τ η κ ι ΊΟΌ m n5i3 pn >3 ppsm tunjnri p y n n

n't? 53 ρ ρ ε ί p y n m pyrn

pEPpn pJtiD !>31 (6)

ηοιπι κπκβ»3 'mm n m Mm (6) p i n 531 pns? 531 « m n n (145)

146

UNIVERSITY MUSEUM.

nnaa

foi n w i pai rrrva ro [7ππρ]κ na ηιπτ pirn l!> os'rnBi KJB'rni ^ kjiks air (7) n.'a3B"B n'3i n'rrpi n['r'a]i htbj i r m r « [ία (8) ntan']n 01^31 ί>κ'Βηι 5>n'3'bi 5>«n3J mca N3T Kn]B C'BTKl Π3«5>Β ί>Κ'Β1/ !>NDJ/ ton ιπακι (9) [wa irr aissa nr«ao Tim κπβ^β και Danaxi '3'!> κηωα nnwn mm Ν:5>[3ΠΒ]Ι n'j'j'pi (10) [rvrnn rrr'a] n'e>BJ. pnnn '3'5> »Jomnoi τππτ'χ na ntrrp ηιτί'Β tarn nrn['ni n]r'a πβέ: paa parr κ^η 1 ιοκα ra 'p'BN pnD !>31 (11) pB>['3 ΡΒ>η]Π !>3 i.31 S>3i srBii' !>3i xmp ιοί srpjy !oi "typ 'jnma ioi . . . .ϊοι 'nyy ηηι[π ioi n3]rB ϊοι '»ο 'jbd 'B'pr (12) ipnB ioi [«r>]JTt ρηπ ίο pn!> kjp'bb '!"n ' τ rmr im «ηη 'ilimp 1BT piJIB 13 pJJIB mco rraO'a] pniD pyn mnra jbi kb' yr nn nm rrrnnan tonBO nan (13) rpotj"[ai] *iay t0 nmiDB by twx nai κτ» par['] κί>Β3ί> pin sn κπ 'Dipl ism Έ>κηπΒ nsi 'βππ nn [«mp]i xrpjvi m'Ji n[B]'pi nairn κηκΒ»3 mm (14) Nrmi>i rmK'rm

BABYLONIAN SECTION.

KtW'K 'J3 ΪΟ |B1 Wl'3 ρηπ· Πί>13 IB Π3 plBH pa!> «jBmnBi p35> κηκχ air (7) ΊΠΚΙ nrm ί3β>ΒΙ »bdk is (8) " j

Π33β»β rpai n!>i3 pnn wrsi rm i»fcv>Bn Ditrai 5>«·>3·>ΟΊ 5>KH3J DW3 san k'-ib D'annai !>k'djh ΓΙ3Ί 1Π3Ν1 (θ) 1Π'3 1Π' Dlt?3 «rats mm κπβ:β nm Danaxi pa!j «jnBjßi κπβ»3 mm κλαπεί pa!> KJBmnBi paS> κππ:βι pnn wrai ρί»κ 'mm Ί3Β>ΒΙ "J (10) ίΐί>13 ρπί> pen' nh !oi 'baa !θ1 MH ίθ1 (11) τ » 5θ κηούι nsrs ίοι «ηίθ3Βΐ «r'i"i> "cp 'jbd ιοί Krpjyi pB"3 (12) PPMB ίθ1 pni> KJP'BJHB 'Τ i'BT 'πίΒηρ pBi j'jns na pane Diea p'jft PUB mmraei «b' syr «rnnan nan (13) n w a i nay «b n'rnBB by nai snna 'im H'» par' si'Bsi» ρηπ «η «n «rpjyi «rai^i «ri>aaBi xr'i"i'i «rnarsi n[3nsi] «mpi

J. A. M O N T G O M E R Y — A R A M A I C

NNTR^I

INCANTATION

147

TEXTS.

ΎΎΙ Π Η Κ Υ - Ρ Η 'TB> «ΡΒΚΙ VHO

ΪΟΙ I ^ U

ppn» i>31 'JDD1 'MBl (14)

^DDL 'J/JFIL

p«»3 ppno Jo[i] to-ron [«]rvn mcnm «Doni «sp'ty «ΠΓΡΚΙ VR\2I MONAI ( 1 5 ) « 2 1 m

1plB1

I D T DT «NIN ΗΙΟΤΗΙ ΧΟΟΗΙ «YP'B> Η Ι Ο Τ 3

πηηκι

PJVJ ^>331 101 ^331

N-'I'IA p e l - RRRNN p o i

ΓΡΓΙΌ

«135 RNOTSI ( 1 5 )

KBI[J>I]

IPIBL L^LQ PJIJ I>331 IDT !>3·31

10

po

Tunt'K na - ι κ τ γ p i r n nnas

"J

^ J t a r a rvniv« τ π τ ο poi

•Ί3ΒΌ1

poi pnrm poi ρπνη poi

p ! » « Μ-ΠΚΙ

ΡΓΡΓΡ3 ·Ί£»0·>Κ

ΡΠ3 ΡΟΙΓΓΙ «in

«κ»3 «5>Κ3Π i>3 ρπ3 ρ^ηπτι «5π (16)

KB"3 «ί>3Π ΡΠ3 ΡΪΟΓΡΠ «!>1 (16)

pnrp ρ τ ι ε τ tti>i pnrv t w n κί>ι

(sic) pnnri'33 ί π τ η κί>ι

ΡΠ2 ΡΒΠ'ΓΙ ΚΊ>Ι

«Ϊ>ϊ π ύ ύ τ «ο!»π3 κί> ρπ·!' pmrvn x h ΡΤ

KDV

JO W H

rrS»!n pno!»m «b pn!> pmrrn *όι p i «01' JO KDDH pnnj'BO

ΚΓΠΠΒΟ

nS>D tos |»κ ohnin

ni>D JDK to« n5>1»!>1

«JV3EO1 « r o i ö TJ/1

—

—

_

PJ/36? pD'PJl p133 Ρ$73Β>3Ϊ ΠΠηΤίΒ' HtfBl 1DU D'DBD «31 «1C 1TH3' i?V (17) ΡΕΠΟΟ pJTt pi>33D ί>3 ΓΠ3 ΓΡΧ^ίη pB"3 pTC* i>3 ΡΠ3 bcpob «ΠΚΒΠΠ p!>30 m!>!>n· ni>D to« to« prpDip bv

JHJU

TRANSLATION

In thy name, Ο Lord of salvations, (2) the great Saviour of love. I bind to thee and seal (3) and counterseal to thee, the life, house and property of this Yezidad (4) bar Izdändüch; in the name of the great God, and with the seal of Shadda El, ( 5 ) and by the splendor of Sebaoth, and by the great glory of the Holy O n e : that all . . .

Demons and all

mighty Satans remove and betake themselves and go out (6) from the house and from the dwelling and from the whole body of this Yezidad b. I. (7) Again I bind to thee (Myhrman, to you) and seal and counterseal to thee ( M . to you) the life and house and property and bedchamber of Yezidad (8) b. I., in the name of Gabriel and Michael and Raphael, and in the name of the angel 'Asiel and Ermes (Hermes) the great Lord.

[In

148

UNIVERSITY

MUSEUM.

the name of Yahu-in-Yahu]

BABYLONIAN

SECTION.

(9) and the great Abbahu and the great

Abrakas (Abraxas), the guardian of good spirits and destroyer of evil spirits, I guard to thee (M. to you) the life, house, dwelling (10) and property of this Yezidäd b. I.

And I seal to thee (M. to you)

the

life, house and dwelling of this Merduch bath Bänäi, that there sin not against you (M. them) all evil Arts ( 1 1 ) and all (magic) Circles and all Necklace-spirits and all Invocations and all Curses and all Losses and all . . . and all sore Maladies and all evil Satans and all Idol-spirits and all impious Amulet-spirits and all mighty Tormentors, (12) which under my own hand I banish from this house in the name of Pharnagin bar Pharnagin, before whom trembles the sea and behind whom tremble the mountains, in the name of H H , H H , and in the name of (13) Bar-mesteel, whose proscription is proscribed and none trespasses upon his ward. Lo, this mystery is for frustrating you, Mysteries, Arts, and enchanted Waters and Hair-spirits, Bowls and Knots and Vows and Necklace-spirits and Invocations and Curses (14) and evil Spirits and impious Amuletspirits.

And now, Demons and Demonesses and Lilis and Liliths and

Plagues and evil Satans and all evil Tormentors, which appear—and all evil Injurers—in the likeness of vermin and reptile and in the likeness of beast and bird (15) and in the likeness of man and woman, and in every likeness and in all fashions: Desist and go forth from the house and from the dwelling and from the whole body of this Yezidäd b. I. and from Merduch his wife b. B., and from their sons and their daughters and all the people of their house, (16) that ye injure them not with any evil injury, nor bewilder nor amaze them, nor sin against them, nor appear to them either in dream by night or in slumber by day, from this day and forever.

Amen, Amen, Selah.

And again I swear and adjure ( 1 7 ) thee: May the great Prince expel thee, he who breaks thy body and removes thy tribe.

And by the seventy

Men who hold seventy sickles, wherewith to kill all evil Demons and to destroy all impious Tormentors,—are they cast prostrate in troops and thrown on their beds.

Amen, Amen, Selah, Halleluia.

J . A. MONTGOMERY

ARAMAIC INCANTATION

149

TEXTS.

COMMENTARY

A charm made out for a man, his wife and household, against all manner of demons. A comparison of these bowls, each written by a facile scribe with a well formed ductus, throws light on the history of the transmission and development of our magical inscriptions.

Myhrman's text is shorter, in

the other an appendix has also been added addressed against some particular but unnamed demon.

The spelling in M. is more archaic, avoiding matres

lectionis, the masc. pronom. suffix being represented by Π alone, π is generally used for final a, the antique form KJp"B3nB is found (1. 6), as also the true reproduction of Hermes by Π. Also my text is more confused in the arrangement of the exorcised powers, M. follows the historical order. Formally then M. appears to be the elder text, in comparison with which mine is more inflated. The most interesting point of difference is this: in M. the sealing is done "to you" throughout, but in my text "to thee" (1. 2, etc.). plural

has justly troubled

explanations.

Myhrman, and he suggests three

This

possible

But I believe the only explanation is that his text is

polytheistic or rather a product of the common magic religion; in expressing three names of "the great God" Elaha, Shaddai and Sebaoth, the magician regarded them as a trinity of deities, just as in the magical papyri these Jewish (and other) divine names are invoked as so many deities (see § n).1

M's text is then of eclectic religious character.

M y text abjures

all such polytheism, but that it is secondary to the other is shown by comparing them in 11. g and ίο.

M. retains its polytheistic plural; my

text has clung to the form, but misunderstanding it has read 'a'b (i. e. =

=

inine E>SJ, or to some feminine demon. awkwardly,

=

1, and I suppose made it refer to the following fem}102

For the same reason it reads,

in 1. io for the correct Jir6.

Thus an eclectic text, or

its original, in which the deities invoked are the names of the Jewish God, has fallen into more orthodox hands and produced our monotheistic 1

Cf., among the seven planetary spirits of the Ophites (Origen, C. Cels., vi, 31)

lau, Σαβαωΰ, Αδωναίος, Ελααιος; the "angels" ΑSuvai, Βασηημ, Ιαω^ Dieterich, 182, 1. 12; also in Pradel's Christian texts, Sabaoth angel-names (p. 47).

and Adonai

Abraxas,

are found among

150

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

text, leaving but a trace or two of its original source.

Such are the com-

plications of this magic! ι . The opening singular invocation does not agree with the following plural in M. ItOT : name of a Nestorian writer, Payne Smith, col. 1586; Justi, p. 149, thinks the Syriac form an error, but our text confirms it. could be Semitic =

η

ΤΓ.

Our word

Also note Izeddad in Justi, p. 147.

4. ΤΠΠΓΚ: Justi, p. 146. With TJSDK, M, cf. in addition to his reference to Aspenaz, Dan. 1 : 3, the name Aspazanda, Clay, DU, χ, 41. 5.

'VS: plural, "the rays of light."

This

and the following term

represent Hebrew TOS. PUT: with expression of the half-vowel, as in cases cited earlier; cf. Stübe, 1. 62.

For the following Hithpalpel, s. Jastrow, p. 407.

PUT, M : so the spelling surely, see above, p. 81. 6. "from the body": cf. the φυλακτήρων σωματοψνλαξ, London Papyrus, 1. 589, Wessely, xlii, 39. 8. For the angels, see § 13; for four angels (cf. the four gods surrounding the magician in Babylonian magic; see above, on 6: 10) see Lueken, Michael, 34 f. Nuriel-Uriel is generally the fourth.

In Stübe, 1. 58, btOJJJ

takes this place. ^tODV occurs in Sefer Raziel, s. Schwab, Vocabulaire, 214, and probably in a text of Pradel's (p. 22, 1. 16), where aca and αψα doubtless =

Asael and Raphael.

Ν. B. the care with which the scribe rewrites the

name of Asiel; all four names are made to terminate in -iel. D'DTK

=

M.

D'D-in

(the latter the closest to the Greek of

spellings)

=

Hermes, see to 2 : 2.

originally

(and independently)

our

Myhrman's suggestion, which

favored, that the word is Hormiz

I =

Ahura-mazda, is ruled out by the fact that that element in our proper names is given by

roil η .

1ΓΡ3 irr: cf. Stübe, 1. 15 above 2 : 2 (q. v.) ; appearing

nun' rree»3; Pognon Β, no. 5, n u n ' ;

torn,

π Ό irr, 13: 7. ΐπ·> ancient form of the divine Name,

(apart from biblical proper names and probable

Babylonian

forms) in the Assouan papyri, in the Greek magical papyri (Deissmann, Bibelstudien,

4 ff, Blau, p. 128 ff.) as

ιαω, surviving among the modern

J . A.

MONTGOMERY—ARAMAIC

INCANTATION

151

TEXTS.

Samaritans (Montgomery, J B L , 1906, 50, n. 5 ) , and used in the magical texts current at Mossoul ( P S B A , xxviii, 9 7 ) .

I think the doubled

term

here is theosophic: Y a h - i n - Y a h ; cf. the Christian Logos-doctrine and its terms, and Kabbalism. —

Yahweh.

It is possible that Stiibe's

ΠΌϊΤ — Yahbeh (1 αβν)

A t all events this spelling-out of the full Tetragrammaton

occurs in a proper name below, 26: 4. 9.

i n a s , and

ρ33Ί2

Myhrman as exalted

below, 1. 12,

probably

sorcerers' names;

Amoraim Abbahu, see Jew. Enc.,

see above p. 47.

s. v.

diagnosed by For

the

two

A suggestion in another line is

K i n g in his Gnostics

possible for Abbahu.

correctly

and their

RemainsLondon,

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

ΙΑΩ

and his epithets

accompanied with invocations such as

ΑΒΡΑΞΑΣ

and

ΣΑΒΑΩΘ

. . . . ΑΒΛΑΝΑΘΑΝΑΑΒΑ,

and often

'thou art our

Father.' " O u r Abbahu may represent this epithet and the passage would accordingly preserve three of the Gnostic designations of D e i t y : Y a h u , Father, A b r a x a s .

F o r A b r a x a s see above, p. 57, and for treatments of

the subject and bibliographies the articles " A b r a s a x " in Hauck's Jewish

Bncyc.,

Dictionnaire

Realencyk.,

and especially the splendid monograph by Leclercq,

de l'archeologie

D^Dana« and D'anaK.

chretienne,

etc.

in

Variants in the bowls are

These forms represent Abraxas

as against the original

form A b r a s a x , hence I use the former word in the present volume. man remarks (p. 345) : " A s over against the view of Blau-Kohler

Myhr(Jew.

Enc. i, 130b) this would prove to be at least 'a single reliable instance' of this name occurring in H e b r e w " — o r at least in a Jewish document, as my text is.

A b r a x a s is found in Sefer

Rasiel,

5a.

K3i>anD, t«-it33D : instances of the Syriac nominal formation from derived stems. xnxatD

τνη : recalling the Jewish

"good

demons,"

T h e expression is also reminiscent of the Greek

see above, p. 76.

άγαΰος δαίμωνj frequent in

magic. (2d) : ppl. w. suffix.

KJH3JD

the second

=

KNRIJD,

It is represented by three ppls. in M.,

which M . translates, with a query, "pierce."

This

is impossible; I would suggest to read Π for Π, and understand the A f e l ,

152

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

= (Rabb.) Heb. Tarn, of naming a person to a deity and so placing him under his protection. 1 0 . IttTD: Mer-dücht, =

Mithra-dücht, Justi, p. 208,

Bemerk.

'KJNa = KJiO 27: 8; a masc. name among the Jews, Sefer ha-Doroth ii, 84. But these names appear to be indifferently masc. and fem.; cf. 1 : 4. The same name '3a is found in Nabataean and Palmyrene inscriptions, Lidzbarski, Handbuch, 238, and = the frequent Babylonian Bani-ia, cf. the name lists in Clay, BE, viii, pt. 1, pp. ix, x. 1 1 . 'iTBN p3"iD, occurring frequently in the unpublished No. 2918. I interpret this from the Syriac KJTD, as of the magic circle, cf. N'JKai ΊΚΤΠ, 39: 7, and see p. 88. The circle was used particularly for necromancy and devil-raising. Cf. Eliphas Levi, Dogme et rituel de la haute magie, Paris, 1856, ii, 1. 14. The objection to this interpretation is the entire obscurity of 'p'BK. n y y : for n j r n , is'ar, cf. Maclean, Diet, of Vernacular Syriac, 193b; for the meaning, see p. 94, above. For the epithet

cf. the epithets χαΤίενίς, violentus,

etc., of the

demons; cases cited by Tambornino, De ant. daemonismo, 15, 23. 12. "under my own hand": there is much imitation of legal forms in magical formulas. pJTia: evidently a Persian name; Myhrman as from farna, "good fortune," and gin ( ? ) comparing Pharnakes, etc., Justi, p. 92-96. I may compare the Persian name Frenanh, Justi, p. 105b. Γ1Μ» yt, parallel t o M ' s

pitt, KyT, in the latter as f r o m root NJrt.

1 3 . buntro na = Μ. ^KIWö na, translated there "son of the inquirer of the oracle." We must go to the Assyrian for the explanation. There the corresponding form mustälu means one who gives an oracle upon being asked, i. e. an oracle-giver, and is an epithet of deity. See Jastrow, JBL, xix, 99, and the reff, in Delitzsch, Ass. Hwb., s. v. btiC. The expression has the connotation of deciding the fates, with which cf. the following phrase in our text KTU ίτητπη na may here be used like the Arabic ibn, without modifying its regimen. Or may the phrase = bärü mustälu, "oracle-giving seer"? Some ancient phrase has been conventionalized and

J . A. M O N T G O M E R Y — A R A M A I C

personified.

INCANTATION

153

TEXTS.

F o r the following expression concerning the inviolability of

the "decree," cf. 38: 8. ^tnno

poisoning.

Ό:

ppl. pass.

The

The root

CI Π

came to be used particularly of

are probably' "hairs," Syriac zeppä.

,E,T

A n y portion of

a person's body, especially hairs, nails, etc., as detachable, could be used in magic

directed against him.

Thompson, Sem. Magic,

See

Index, s. v. Apuleius,

"hair," and with abundant citation of comparative magic, Abt, 179 ff.; also Blau, p. 161.

14. For the appearance of devils in animal forms, cf. the reply of the demon to St. Michael in a text of Prädel's (p. 23) : " I enter their houses metamorphosed as snake, dragon, vermin, quadruped." 15.

geivanin,

pvj =

16.

cf. 1. 16, vs. M. p u gawwänin

J W n : Paels, with

understand ]lJE"n and [inSTi, victim (see Jastrow, s. vv.), "ρ-ιτη

of

or gaumn

(?).

* for preformative half-vowel.

the

demoniac

or actual insanity.

bewilderment

of

I the

M . has for these verbs

ί ό in their house"; Myhrman's translation, "shall not dwell," would

require p w n .

It looks as if

|Wvn is for JlTi2,n, or an error for

ρΤΡΤΊ,

from Km = "HB. ΚΠίΠί»;

so also 8 : 1 1 , but generally in parallel occurrences, e. g. Myhr-

man's text, NnrtS». (Ginsa,

The same noun is found in the Mandaic,

'm ΚΓΠΒ>

Norberg's text, ii, 18, 1. 12), and the verb, 3 3 d me> (ib., 1.

It means to "snore, sleep profoundly" (cf. Heb. π ο τ ι η ) =

19).

Arabic sahara.

C f . 6 : 10. 17. "jo

KID: cf. 5 : 31 and see p. 97. D'DSD:.cf. Ass.

pasäsu.

men holding 70 sharp sickles": i. e. the 70 angels or shepherds,

representing the 70 nations, Enoch angels, Schürer, GJV, regarded them as

89: 59 (originally regarded as good

iii, 198, n. 32, L,ueken, Michael,

fallen).

The

14, but later legend

"sharp sickles" are an echo of

1 4 : 14 ff., where the Peshitto uses the same words as here.

Rev.

This coin-

cidence (cf. also Mt. 1 3 : 37 ff.) argues for a common source of ideas. rpye>: inf. of

Targumic but not Talmudic.

pen DD : Pael pass, ppl., of the Syriac and Mandaic root "prostrate." O r possibly cf. the Rabbinic meaning "put on a cover," with reference to the inverting of the bowls, see to 4 : 1, 6 : 1. of weakness and subjection, cf. Is., 50: 11.

T h e "beds" are metaphorical

No. 8 (CBS 9013) ia 'NOIU pirn rvnm «riBnni> KD3 pin IDTD KDSIDX N M rrara κη'ί'ύι m a n 'ί"!> κη^ύ i>« mrr irsi ΓΡΒΚ>'3 ΝΠΒ>Ό KJ-PW nj'B (2) nrm ρητρίΈ» [ji"Diy p3'ntj>]'am pa'njmK pa'n^n (3) Κ Π ' Β Β Π Ι Κ Π ' ^ Β Ί «nap'J rPBts» Dni>B papain (4) ps^y yeti' pa'aa ιιπκ 'an panjiD TnDi pn'ts»ai> «ϊ>ι in 'kjvj pim mni'i poi n^rra pa '.piei 'yetr ΠΒΒ> imba pa'B'to mn'aa κί> ρπί> ptruvn «5> ami nixa na (5) rrnn'K ί3βί pai 'kbkb pa'o'Ni n w Dni>a pautn pa'i>y yaen ίηοΌ [pn]'aats»B nua κ!>ι prpmna Κ Τ Π Β ία ytyiir 'ai Knats· pa^y n V i pa^y yatfi i w a net? ππ!>β (6) «a5> η TU kb'J pa'O'K ππί>Β Dityai (7) pa'3K Dni'a [Kip'a pa^y] πέιν Kim KD'i'E- Κϋί'ΒΙ Π'ΒΒ»3 Ρ3Η1Τ,πί>1 pa^lD'^i1 ΓΡ3 3'Π3 Π3ΠΒ"Κ1 ΚΌΒ' pa 'ΒΚΒ

κηύ^ι Kian IBK

pani

KTIIB

pamtssi (8) pa'B'j '31ϊβ'ΒΙ »aö'j a»no

wvi»i» na ytrirv [ u i ]

. . . xnneu

KN'BDM

κπα'Ρ'α

ΚΙΤ^ΒΊ

n'a a^na nan«»»« KD' la'y ρπ κηκ nb'j (9) ktiib na yenrp *ai kj5> PN5> YATR

. . .

ΧΤΥΤΚ

PA

. ..

ΠΒΒ> ππί>Β P A ' A W

pa '[ρι]ει ιπινι 'yatr KUA «na twin aim

ΓΠΚΒ

na π'ηη'κ Ί:Β>[Ι poi

i>tn n w p y s 'n'a'nm

!>IB'B K B B H

ΓΡΒΒ' ΟΠ^Β

Ρ3'3Κ[Ι]

. . . Β»3 pa't? (10) Ρ3ίόι nypi pa

'KBXO]

13

'KJVJ

pirn rpmn pai

nm

κηιπκο κίη ΚΒ!"Π3 κί> (11) ρπί> prmvn κί>

N [ 1 3 H ']Ί»Ί> κη'!>['!> T I ] J N Τ Π Β Ι Ρ Ι nyatyai K T I I B ia yenrv n'ai «npnyai 'its'

pmr usa ornaN T3K3 pai> K:y3iyD pa^y (13)

ΚΠ'ΒΒΠΙ

twroSan snap1:

(12)

κη'ί»ί>ι

«nenn..« nan n.a ηψα

idk> n.a apy hb>3

. . . 3 prnsDi ^bij 'dkb Ί3 n^ys 'Kjra pni m«o na

son pa paD'n

ΚΓΒΙΒ

. . . ΓΡΒΙ

j5>3i>J3 »113 n[lK]3X · · · [Π3 pB»HP paK^B T3 πί'Β'Β Π . . . 3 P13'!f mj'81 ΊΒ>Κ Π·'Π Κ ^JH D1B31 1KD'3 t?K3 ηΐΠΠΒ>ΐΒ ηνΠΠ DHBiy (14) D'JE. '3131 i>K . . . . 3 Ρ Β Ή Ρ pascal Knoiaai ΙΒΒ> . . . . . . . la^ ΙΒΒ> ρκ ΙΒΒ· πήκ «a«5>a i'K'ipyai Kai »a«i>B ^K'papapsi Kai (15) K3Kte !>κητι?3ΐ «3ΐ Lk3k]^b nir«i ni>D IB« .. .

. .

[']E"3 '!>3'p κηκ55"3 κη'ί"ί> 'njK ηκ κηκΒ"3 Knp:y nnpy «ai 1BK DINYH i:i K B V P B PN'BY ρπιτη κί> aini (16) . . . . . [pi]3't>> ΚΠΒ»3 κπηι [KNE>]'3 κ am . . . 'NI^Y 'BVIN (154)

J . A. M O N T G O M E R Y — A R A M A I C

rntra

m

[ B i v n 1« mi^H

i>J> ( 1 7 ) |1D,PD,1

ΠΪΌ J2N 1 0 «

TRANSLATION

In the name of the L o r d of salvations. Designated is this bowl for the sealing of the house of this Geyönäi bar Mämäi, that there flee ( 2 ) from him the evil Lilith, in the name of 'YHWH El has scattered'; the Lilith, the male Lilis and the female Liliths, the H a g (ghost?) and the Ghul, ( 3 ) the three of you, the four of you and the five of y o u ; [naked] are you sent forth, nor are you clad, with your hair dishevelled and let fly behind your backs. (4)

It is made known to you,

whose father is named Palhas and whose mother Pelahdad:

Hear

and obey and come forth from the house and the dwelling of this Geyönäi b. M . and from Rasnöi his w i f e ( 5 ) bath Märath. A n d again, you shall not appear to them in his (sic)

house nor in

their dwelling nor in their bedchamber, because it is announced to you, whose father is named Palhas and whose mother ( 6 )

Pelahdad,—because

it is announced to you that Rabbi Joshua bar Perahia has sent against you the ban.

1 adjure you [by the glory ( = n a m e ) ] of Palhas your father

( 7 ) and by the name of Pelahdad your mother.

A divorce-writ has come

down to us from heaven and there is found written in it for your advisement

and your

terrification,

in the

name

of

Palsa-Pelisa

('Divorcer-

D i v o r c e d ' ) , w h o renders to thee thy divorce and thy separation, divorces

(8)

and your separations.

your

T h o u , Lilith, male Lili and female

Lilith, H a g and Ghul, be in the ban . . . .

[of Rabbi] Joshua b. P .

A n d thus has spoken to us Rabbi Joshua b. P . : ( 9 ) A divorce writ has come f o r you (thee?) f r o m across the sea, and there is found written in it [against y o u ] , whose Pelahdad, . . . .

father

they hear from the

is named firmament

Palhas and whose mother (10)

....

Hear and they

and go f r o m the house and from the dwelling of this Geyönäi b. M. and f r o m Rasnöi his w i f e b. M. A n d again, you shall not appear to them ( 1 1 )

either in dream by

night nor in slumber by day, because you are sealed with the signet of E l Shaddai and with the signet of the house of Joshua b. Perahia and by the Seven ( ?) which are before him.

T h o u Lilith, male Lili and female

156

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

Lilith, Hag and Ghul, I adjure you by the Strong One of Abraham, by the Rock of Isaac, by the Shaddai of Jacob, by Y a h ( ?) his name

by

Y a h his memorial . . . . I adjure (13) you to turn away from this Rasnöi b. M. and from Geyönäi her husband b. M.

Your divorce and writ ( ? )

and letter of separation . . . . sent through holy Angels . . . . the Hosts of fire in the spheres, the Chariots of El-Panim before him standing, (14) the Beasts worshipping in the fire of his throne and in the water, the Legions of I-am-that-I-am, this his name . . . .

And by the adjuration

of holy Angels, by . . . .el the great angel, and by 'Azriel the great angel, ( 1 5 ) and by Kabkabkiel the great angel, and by'Akariel the great angel, I uproot the evil Necklace-spirits. charms,

Moreover you evil Liliths, evil Counter-

and the letter of divorce ( 1 6 ) .

to them from this day and forever. him

And again, do not return

Amen, Amen, Selah.

Sealed upon

Gabriel ( ? ) . Again ( I adjure you), evil Lilith and evil Spirit . . . .

kill . . . . depart from this Rasnöi b. M.

(17)

or

And be they preserved for life!

Amen, Amen, Selah, Halleluia. COMMENTARY

A charm for a man and his wife, particularly against the Liliths (a picture of one of which obscene creatures decorates the bowl), made out in the form of a divorce-writ.

The inscription is very indistinct and towards

the end becomes almost illegible.

No. 17 is in large part an abbreviated

and mutilated replica. i . •'tiara: Gewänai "color"?).

(cf. 7 :

15),

or Ge(y)onai

Cf. WPJ appearing in Bar

Bahlul's

(from pxa, or J1J,

Syriac-Arabic

lexicon,

where it is equated with wald, etc., to which Payne-Smith adds, "vox corrupta ex

γόνος" Thes., col. 708.

"•OKO, and below »«»KB, in No. 15 KBKB: one of feminine names in these texts; see Nöldeke, WZKM, Bph. 1, 75 f., 97, η. 3 ; ii, 419.

the most

frequent

vi, 309, Lidzbarski,

Budge in his edition of Thomas of Marga's

Book of Governors (ii, 648) gives a note contributed by Jensen that Mami is a name of belit iläni, the mother-goddess. the generic lilith is differentiated into several different species, the male and the female, the ghost and the vampire, hence "the

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

3, the 4, and the 5 of y o u " below.

157

In the following text it is a question

whether the 2d per. sing, or plur. should be read in many places. numbers are clearly distinguished in 1. 7, end. in the equivalence of

^

and

like the case of the loss of

verbal forms in pfi in later Aramaic, e. g. is plural, as

tWlN^'a shows.

T h e two

But the obscurity consists

VPOTin, 1. 1 1 ; also

A l s o the confusion of 1 and

renders the distinction between masc. and fem. uncertain.

1

t in the

'ΓΟΗ, 1. 15,

in our script

D o the imper-

atives in 1. 10 terminate in i or ü, the latter a masculine f o r m (inclusive of the feminine), the former possibly to be compared with the

Syriac?

M y English " y o u " covers the uncertainty between sing, and pi. "

UB1

Π·ΌΒ"3: a prophylactic " w o r d , " like the magical quotations

f r o m Scriptures; cf. a similar case at end of No. 42. At

end

of

1. 2 are named the five different "modes" of the lilith.

NiTO^C and Krvsan are unique demoniac names, found only here and in No. 17.

T h e probable identity of

necting Arabian

with the Arabic si'lät; Nights,

'Π with the Arabic Ghul suggests conLane, Lexicon,

1365, and at length his

c. 1, n. 21, and also van Vloten, WZKM,

vii, 179, who

quotes an Arabic author to the effect that the Si'lät is the witch of the feminine Jinns.

( T h e Arabic root sa'ala, "cough," =

Syriac Sift?.).

We

have then to account for the loss of the Ji. T h e f o r m would be comparable to tWlTiKSf. Diet. from

Another possibility is = Assyrian sulu, "ghost," Muss-Arnolt,

1036 ( f r o m nbji?), the formation being originally seläriitu ( c f . elänu nbs).

T h e witch or Ghül is preferable in the context, however in

No. 39 the Lilith appears as the ghost of a dead relative, so that the context does not determine the etymology. tureen,

or

ΝΙΤΕ^Π

No.

17,

"ravager,"

represents

( " o s t r i c h " ? — s u c h is the tradition in Onkelos and L X X ) to Lev.

1 1 : 16, Dt.

the

H e b . Donn

in T a r g u m Jer.

1 4 : 15 (where these two spellings also are f o u n d ) ,

among the unclean birds.

Horrible bird-like forms were given to the

demons by the Babylonian imagination, Jastrow, Rel. Bab. u. Ass., i, 2 8 1 ; also cf. Utukki-series,

B, 35 f.

T h e ostrich itself even in the rationalizing

Old Testament is half demoniac; cf. the notes on the p v r , p. 81.

Prob-

ably the 'Π is exactly the Arabic Ghul, which is thus described by D o u g h t y : " A Cyclops' eye set in the midst of her human-like head, long beak of jaws, in the ends one or two great sharp tushes, long n e c k ; her arms like

158

UNIVERSITY

MUSEUM.

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 is only feminine. She has a foot as the ass' hoof and a foot as an ostrich," etc. (Arabia Deserta, i, 53, quoted by Thompson, Sem. Magic, 60). 3. p w b n

:

for

the

sharpening

of

the

vowel,

flittäi

from

telättäi, see my notes on t o n s , p. 73. jb'BiJ?: supplied from 1 7 : 5, as also other bracketed passages. is sing., as TriD shows.

Nakedness

and dishevelled hair are

descriptions of the lilith, witch, etc. Kohut,

Jüdische

Skizzen,

3, p. 32.

Angelologie,

standing

See references above, p. 7 7 ; add

88, and for

Arabic legend,

Wellhausen.

The picture presents the abandoned character of the

lilith—e. g. the Labartu is called a whore—, and also her shameful, outlawed position. pa^jf IPDE»: by =

b as constantly in these texts and as in Mandaic.

The naming of the demon's forbears has a compelling power, as part of name-magic; see p. 58. C f . the naming of the parents of the demon βαινχωωωχ in the invocation of his appearance in a charm of Wessely's (xlii, 60, from Brit. Mus. Pap. cxxiii).

The same names distorted and applied vice versa

appear in No. 1 7 ; similar names also in No. 11. 'ρΐΒ:

often along with synonymous verbs,

Babylonian istn biti si (Utukki-series, tives in Maklu-series, Syriac

charms;

pmrPN,

pit,

etc.

C f . the

iii, 158), the long series of impera-

v, 166 ff., etc.; Mk. 9 : 25, Acts 1 6 : 18; in Gollancz's

in the

Greek, e. g. Reitzenstein, Poimandres,

295, 298

(where the demon is also bidden not to disobey). 4 . 'Ußn : probably hypocoristic from Rasnu, name of a Zoroastrian genius, see Justi, p. 259. 5.

C f . the names

THrm,

ΤΠΓ·3Κ>ίΟ, in Glossary.

m s D = » m o ( 1 5 : 2), "Martha."

6. "Rabbi J. b. P . " : see commentary No. 32, and below, 1. 7. "by the glory of your father": hardly an appeal to the demon's sense of honor. V

must be equivalent to "name," cf. the parallelism and

the equivalence of the Name and the Glory in the Old Testament, where 1UD is also used of the human personality. 7.

JVriJ

Xtr:: the separation of the lilith from her victim is

expressed in terms of a divorce-writ.

This was a happy thought of the

J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

159

TEXTS.

magicians, who thus applied the powers of binding and loosing claimed by the rabbis to the disgusting unions of demons and mortals.

The logic

of the procedure was very simple—if only the liliths were as submissive to divorce as their human sisters.

The decree is frequent in these bowl

incantations,, and first appeared in Ellis's bowl, no. i.

But I do not know

of any case of the occurrence of this magical Get outside of the bowls. The magical writ affects the same forms and formalism as that of the divorce court.1

In the parallel bowl, No. 17, a form of date is given

(1. ι NBV f i n ) , which was a requisite in the legal Get.

The names of

both parties are exactly given, hence the parents of the liliths are here specifically named. W

rpsmi

nntiBi

The very terms of divorce are repeated in 1 7 : 2: npue» ; cf. the facsimile of a Get given as a frontis-

piece in Amram's work

( ό τ ι 1 Tvanm irpatr n n a s ) .

It was necessary

that the writ should be properly served on the divorcee, hence in 26: 6, ODO ^lpE?' "take thy writ," a sentence consummating the process, and then the divorced demon must betake herself from her victim's property, as commanded by the peremptory; "Hear, obey and go forth" (1. 10).

But

there is a difference; against spiritual powers divine authority was necessary.

And so it is affected that the writ has come down from heaven (1. 7),

that is, it belongs to the category of writs from foreign countries for which there were special forms; hence the KD' nrj? po

ΚΠΚ XtTJ, 1. 9.

The commissioners and witnesses are the holy angels, etc., 1. 9 f.

A rabbi

is also at hand to seal as notary the divine decree, none other than the famous master-magician Joshua b. Perahia. "divorce-writ" see to 1 1 : 7.

For a further phase of this

In 1. 7, both the sing, and pi. are carefully

used, so as to include both the definite lilith and also the whole brood. 7. p3WB>, p n i T H : Pael infinitives with first syllable in i. KD^S

: the root = "split asunder."

2TIO ( ?) may be ppl. from 31Π in sense of Latin reddere. 1 1 . "the house of Joshua": i. e. of the school of sorcery; in 34: 2 the sorcerer calls himself "J.'s cousin." 1

Jewish

See D. W . Amram, Jewish Bncyc.,

s. vv. Divorce,

Law

Get.

of Divorce

(Philadelphia, i8g6), esp. c. x i i i ;

160

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

njne>3 : "by the S e v e n " ?—i. e. the seven angels, genii, etc. ? T h e seven planets are so called simply in Syriac. 12.

'31 Dn-OK T 3 K 3 : cf. Is. 4 9 : 24, a p y

'X; for the Rock of Isaac,

cf. Is. 30: 29, Rock of Israel.

T h e "Shaddai of Jacob" is unique.

scribe was

Scriptures.

not mighty

in the

thanks to the Shield of Abraham,

But cf. Ecclus.

The

5 1 : 2 : "give

to the Rock of Isaac, . . . . to the

Mighty O n e of Jacoh." 13. plTE" m3 , t5: another term for the divorce-writ. F r o m 1. 13 to end the text is largely mutilated or illegible; this is the more unfortunate as there are traces of interesting apocryphal or kabbalistic passages.

V i z . "the hosts of fire in the spheres"; "the chariots of

E l - P a n i m " ; "the beasts worshipping in the fire of his throne and in the water," with which cf. the glassy sea of Revelation. 'bsn ("banners,"

then "cohorts")

T h e following term

is a common word in the

literature for the angelic hosts, according to Shemoth

Rabba

Targumic

15, =

Π1Κ3Χ.

( B u t the phrase may mean, " w h o is revealed as.") T h e language is Hebrew and the allusions are taken doubtless f r o m apocalyptic literature. 14.

iw'lt5)

Vocabulaire,

is

known

s. v., and

as

1 5 . T h e reference to the these

devilish

an

angel

of

the divine chariot, Schwab,

b f n p y is found ibid.; η. b. play with m p y .

manifestations;

xnp35? indicates that witchcraft is behind the

lilith

and

the witch

are

practically

identical, see p. 78. 1 7 . "may they be established for l i f e " ; cf. the finale of the Mandaic texts, " L i f e is victorious."

T h e same expression in 1 2 : 3, and the negative

wish against devils in Wohlstein 2426: 9 ; but in his no. 2 4 1 7 : 22 the verb is used of the resurrection. be contained in the phrases.

A t least the vague idea of immortality may

No. 9 (CBS 9010) 13 (3) lityirv ό τ ι Β»3331

woo η

(4)

. . . ivea «in «im k j i o j ? (2) tnaisn «jC-'ptfji w o n nub

pins

(5) x w c a i

pn!>- p m r v e i

AN'W

!>3!>

?ri»5n *Βί»π3 n'nnj'K pi'tr na n a n i B i i

aien (6) n r n i x ηιηο nrnisi ηικ linn nis nwa npyrvK ™ p33 vxbv Ι[Α

p]arv

ηιηκι «'BP Urion»« p m n

TN

Π3Κ ρπ3

ΚΡΒΚ!Ί

«Jana

ΡΠ!>

prwv

rpwil

Κ!>3Π5> ΚΊ>3Π0

[»n]orp

ia

[ p i i ü ] ' B i KB'JI

[a>ap3n] -ρηο ap3i nure-n

lino

ρπ3

ΚΗΟΠ

ΚΗΎΎ »3ia!»I ΜΗΊ a joi

KTIIB

ΡΓΡΠΒΙΡΒ'Κ

'DBD'K

ρπύν

Η»ΡΪ>Ο

toi ρ η τ η η toi

ti^na

«ONA^

Nob'na ι ό [ρπ!> ρτπη'Γΐ] »5> aini r r n n r » pin? na n a m a n (9) snovp na . . . [ p l p u ' t r η υ κ ι . . . (10) pan'

. . .

ΚΠΒΒ

κί>ι πύ'ίπ

[ΝΒΟΗ

nja m a Exterior κιπ by loinn i>KBii

ί>κη33 nixas η>π!>κ πιπί w i p p ηοΒ»!» ·>}« (11) JBN LAX NNAIPB'X

«in ί>ιη κηβηπ

TRANSLATION

The bowl I deposit and sink down, and the work (2) I operate, and it is in [the fashion o f ] Rabbi Joshua (3) bar Perahia.

I write for them

divorces, for all the Liliths who appear to them, in this, (house of ?) (4) Babanös bar Käyömtä and of Saradust bath Sirin his wife, in dream by night and in slumber (5) by day; namely a writ of separation and divorce; in virtue of letter (abstracted) from letter, and letters from letters, (6) and of word from words, and of pronunciation from pronunciations; whereby are swallowed up heaven and earth, the mountains are uprooted, and by them the heights melt away. (7) Oh, Demons, Arts and Devils and Latbe, perish by them from the world!

Therefore

(?)

I have mounted up over them (you?) to

the celestial height, and I have brought against you (8) a destroyer to (161)

162

UNIVERSITY

destroy them ( y o u )

MUSEUM.

BABYLONIAN

SECTION.

and to bring y o u f o r t h f r o m their house and their

dwelling and their threshold and all Bäbanös b. K . ( 9 ) and of

Saradust

....

place of the bedchamber

b. S. his w i f e .

And

again,

do

of hot

appear to them, neither in dream of night nor in sleep of day . . . . I dismiss you (10)

....

letters of separation

( 1 1 , exterior)

In thy name have I w r o u g h t , YHWH, God,

Gabriel and M i c h a e l and Raphael. upon this threshold.

Sebaoth,

T h y seal is upon this besealment and

Amen, Amen.

COMMENTARY

A charm f o r a man and his w i f e .

T h e inscription is illiterate, and is

largely parallel to (doubtless dependent upon) the S y r i a c text No. 32

=

N o . 3 3 ; also c f . N o . 8. 1.

NJ'pB'l

KJ'DI

n u b : the same phrase appears in 3 2 : 3 and 3 3 : 1,

whence the third w o r d in the present text can be restored. obscure and I propose the f o l l o w i n g explanation. " b o w l , " and is the S y r i a c and M a n d a i c

It is v e r y

'B is a synonym f o r Ν DID

ΙΟΠΙΒ (pnhra)

which came to mean

" s y m p o s i u m , " but goes back to the root "ins, giving the w o r d s f o r the potter and his art, i. e. originally it w a s a potter's vessel. guttural in our present w o r d , cf. Mandaic JOItr

F o r the loss of the for

t o n i t f , etc.

ΝΓΟΊ

I take in the common S y r i a c sense of laying a f o u n d a t i o n ; the b o w l w a s placed, as w e have seen, at one of the f o u r corners of the house.

For W p P ,

w e must assume a parallel significance, and it is t o be derived f r o m pptr, treated as

in the simitar sense " t o s i n k " (the i s t F o r m is used as an

active in R a b b i n i c ) .

A s the phrase appears in o u r S y r i a c bowls, w h i c h are

largely

Mandaic

colored

by

idioms,

the

reference

to

this

dialect

is

justifiable. K i m y : see p. 5 1 ; in the parallels TDjn

tnujJ.

2 . In the lacuna xmJDirpD might be read.

XIΠ Kin is a S y r i a c idiom,

taken f r o m the S y r i a c parallel. 3 . p r u : a w k w a r d ; probably f o r Π r i w a p r o ; cf- 3 2 : 5· 4.

ΒΊ333·. probably

(Persian p often = genius-name A n ö s .

ΒΊ33Ν3 in 1. 8.

T h e first element is bäbä or päpä

Semitic b), Justi, pp. 54, 241, the second the Persian

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

163

[xn]DVp: Π was legible to the original copyist of these bowls in 1. 8. The name signifies patrona. The masc. NDVp appears in Pognon B. riDHiD : apparently a form of Zarathustra; see Justi, p. 379 f., where the frequent spelling Zaradust is cited in names. But strange is the application of this masculine name to a woman. P'B>: cf. the name Sir in, Tabari's Chronicles, ed. de Goeje, i, 4, p. 100, 1· 3ΡΡΠΕΠ

pilD'Sl

KB'Ji: the repeated Τ defies construction; cf. 1. 6.

The terms all appear in No. 8. 5. Ί1 rilK lino Π1Κ D1B>3: a parallel phrase appears in 3 2 : 6; here the words are Hebrew. The general sense of these obscure phrases is clear; they refer to the magical use of letters and words and the manipulation of their pronunciations, such for instance as we find in the treatment of nirv and in the Greek magic of the seven vowels. Cf. Pradel, P· 35> '· 9» "in the name of these angels and letters." 6. 'i) 3pJ! : this root appears in the Bible where it passes from the physical "prick, prick out," to the sense "distinguish," that is, in speech, "pronounce clearly." It is the question in Sank. 56a whether Π1ΓΡ DB> 3p3 is so used or in the sense "blaspheme." In the present case it means "pronounce," and is synonymous to the Piel as that appears in DB> BHfflDn.1 Mystic or traditional renderings of the Tetragrammaton are doubtless referred to, but all this is only mysteriously suggested here; the magician does not offer us samples of his rare art. There is a garbled form of these phrases in 32: 6. wi>arv Jinan: cf. 7 : 12. t r u e : a Mandaic spelling for the plural in e. 7. Oüb a category appearing only in the bowls, see above p. 81, and Glossary. p33: probably the Targumic "therefore." This and the following line are difficult by reason of an inconsequent use of the pronouns; the scribe was writing by rote. Light is thrown 1

F o r this discussion see Dalman, Der Gottesname

Adonay,

44 ff.

164

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

on the passage from 3 2 : 8 f. (q. v.), where is given the tradition of Joshua b. Perahia's ascent to heaven, by which he obtained mastery over all evil powers.

Our scribe boldly turns the 3d person of the legend into the

first person—of himself,—an instance of the attempted identification of the magician with deity or master-magician. NDnD"6: so the parallel demands. VPJVK: appears to be A f e l ; τ ι - is hebraizing. 8 . ίόαπη = γρπκόπ, E x . 1 2 : 2 3 ; in the parallel the abstract Ν^απ.

1 1 . F o r the asyndeton connection of the angelic names with that of Deity, see above, pp. 58 f, 99, and note the Greek parallels.

Sebaoth

appears to replace one of the four archangels; cf. the personification of S. in Myhrman's text.

No. 10 (CBS 16014) Hirn ma

nn np-i«> na πbyz ^eai 'jsa na i n j v j m m ηηιοκ!> m> [D XntDX O i v m ijdd na I» n'Ctr 'ϋΠ13 (2) IOK j a « sni>32ai κη^ί> (3) baarpni n r n sin 111JV3 }D Π3Ό prnrpm Kni>D2D1 ΚΓΡί"ί> 'JB3 ΓΙ3 (4) Nnipyi «rrwi τ π κ τ }κ» aieo Krtam [ίη!ί] Ί-ρκ'ί' ρπί> 1ΒΉ ΓΡΠΚ DICH wvi»i>1 Π'ΠΚ w u a (5) HD^K ρΠ[·Ό^]Βη Jl.Ta^D jiiTabo toi

Lidzbarski 5

Ellis I

HTtS'S' «ßij (ΗΠ TTain totsDin R[IH]!>I 1ϊϋ3κί>1 . . . !>1 (2) wv!»5>i . . . «Uta i n r r m (3) to pi>B3H 13 n m |D1 n n j r j ns ΠΠ'3 JOl TOIUBD'K η·>ί>ΐ3 wiaa no'«

(4) ΡΓΡ3^0

xD,i>tf n m i

ρτΒπ

t u ·>τ]κη

K31

γ ρ ^ ρ κ κη'ί»ί>[η

ΚΠ'ί»!> (5> Di»D3n " ύ ν

WVi»i> 'J1H ΠΓΙ13 Π3 (6)

KJVW ' J i n nn-Q Π3 Π3Ρυ DK 131 DK

nrrmai nrp33 [K3rv]i '3B3 [ηα]

τπ:νπ

The enumeration of

NJKU13« TDJ; by P3!>B5> «31

inm

γρ3κ>κ. kj-pW pni>m D*ni>n *p!>weiDi -ρί>κ κη'!"!> ηί>3χηι wv!»i> k j v W w w τ n n t r a ns t D i a m a

•oaa^ D

· · r^i?"1 n w m o a i

'S'by . . .

«im

tl3'S>J/ ϋΐί'Β' Ν1Π ΝΊ33 ( 6 )

bv ΒΚί>ΧϊίΈ1 Κ 3 ϊ 0 θ ΚΗ'ΒΊ κηκ''!"ί>ι

'3'i> n u n s ^rr] moa

κπ

Ν3ΓΙ33 ΓΡ3η3 ΚΠ

xni

Ρ3ΓΡ ΓΙ'ί>Β3 ΝΠ

['31 i n j r :

ρ

ί π π π η nrva p i

nro

prPSWi* p n ^ y i [ m ] n κίη Ό Ό Μ 'bipty

•«JE3D na (sic.)

inj'j

κηοιπι

irnm

'b DKlisn Τ ^ 3 Κ Π 3 •pniNDSn roum

'J Π3

Ρ3Π31 ( 8 ) [H KD3]

ΚΜΗ1 Ν'-ιΠϋ

pmn ρτχηι

maai nrptu

tc

"I DD 'Κ Π1Γ |D1 'D 13

ΓΠ3 tC1 ( 7 )

nn«J31 Π33 |31

pB'3 ρ Τ Β» Ρ3ΓΙ3Τ KD3

NtD'3 K H ' t r Κ'3ΠΚ3Τ 13

aim p n w i > pn^y

p3m

a m i ΝΠΒΊ33 pW3Ji!3 (?)

ρππ

Χ'ΠΝΠΝί>

bw

T t i ' 3 b)P& κπ

P3 . . . 1Ϊ»3Ρ1

'31 Dtni>n TDKÖ10 ivONpl

i P ' T j n ( 8 ) lpiai

ΡΝπκ-inyi pnyi pisi tnpi

pSOU

id '3 na 'nan KnsOD'K

[)»]

'JI r n - n m ''31 πτνκ3

ρ

xb π[ί> p ] i n r p n κί>ι

p i " K t n ' n κί>ι

k b o u κί>ι r r W a

ΝΒΝΟΉ )13Κ1ΡΠ3ί0ΐ Κ ^ ' Ϊ Π

nLö'j?] p a a c n t6i

'3ΐ πη'Κ3 D^rrm V D j n

ΠΓΙ331 Π33 Π"1 pbtipTI ( 9 )

T s τ nnpnjn '13'n DISS'S

Η lös? S J W D » D1K>3 tji υ*

T-p

^

rfJ3

Bt2D

n

m i

KOVnSöK T O W 3 κ π ι ό κ n y n y ηκΐ3«πηκ3« rxn DK' DN' I N ' ISO Ν' N' HJ? x*M«rrpm

NTiKTOy κηκ·'!"!'

Knsapi3i κ η 3 η

« Ί 3 3 D)TΓΠ . . . nnprsn

jiD^E^n]

mnprjni

sobo

pd^KH

xnpnva T1K1 13

nby e|^3i τ η e n i a » otp

'nibjn ( 9 ) Π3Ί β π ι ε ο OEJ>

κπ!>κ *ρί>3 T S

τ

>1^3 N V P ' l Ν3Ί f l S W

170

UNIVERSITY M U S E U M .

BABYLONIAN

SECTION.

ΚίΠΒΟ nDW ΚΠί>Κ NDi>y IQI' I -

mwyvrm

riB>t? ·>ο'

r w - o k o v rps?

w t m

ΠίΌ [08 JBK JON

Etc.

$nv 'Χ ΓΰΌΊΪ

TRANSLATION

Salvation from Heaven f o r this Newändüch bath Kaphni, that she be saved ( 2 ) by the love of Heaven from the Lilith and the Tormentor. Amen.

Amen,

Again, fly and refrain ( 3 ) and remove from Newändüch b. K . ,

the Lilith and the Tormentor and Fever and Barrenness ( 4 ) and Abortion; in the name of him who controls the Demons and Devils and Liliths, and in the name of "I-am-that-I-am." F o r the binding of ( 5 ) Bagdänä, their king and ruler, the king of Demons and [Devils], the [great] ruler of Liliths.

I adjure thee, Lilith

Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling of Newändüch b. K . and [plaguing] boys and girls, ( 7 ) that thou be smitten in the courses ( ? ) of thy heart and with the lance of . . . . , who is powerful . . . . over you. Behold I have written f o r thee (i. e. a divorce), and behold I have separated thee [ f r o m N. b. K . etc.], [like the Demons] divorces f o r their wives, and do not return to them.

(8) who write

T a k e thy divorce from

Newändüch b. K . and do not appear to her, neither by night nor by day, and do not lie [with her].

A n d do not (9) kill her sons and daughters.

In the name of Memintas ( ? ) keeper of Habgezig ( ? ) . Yat, Yat.

Υό, Yad, Yat,

B y the seal on which is carved and engraved the ineffable Name,

since the days of the world, the six days of creation. COMMENTARY

ι . Newändüch

b. K a p h n i : the same as in No.

mention of a husband.

1 0 ; here without

It is also the name of the mother of the client in

Ellis's bowl. 2 . ITöc m

: cf. "the great Lord of love."

" H e a v e n " is used here

and in parallel passages as surrogate f o r Deity, after ancient Jewish use; the same use in 1 8 : 1 and Wohlstein 2 4 2 2 : 3.

J. A. M O N T G O M E R Y — A R A M A I C I N C A N T A T I O N

3 . urnvi 1 : a new word. (Heb.

"ijiD, " W ) ,

171

TEXTS.

I would connect it with the Arabic root s'r

with the meaning "be hot, rage," etc.

derivative nouns in Lane, Arabic-English

Lexicon,

See the various

1363: sa'r,

"burning,

shooting," su'r, "demoniacal possession, madness, m a n g e " ; sa'rat (our very f o r m ! ) "cough," etc.

Possibly fever, or poison.

T h e Arabic su'r connotes

infection. 4 . κ η ί ο η : "bereavement," then used of abortion, the reference being to a mischievous killing by magic of the unborn child. It is unfortunate that in the first line of Ellis's inscription, the name following

T T 3 , i. e. " N i r i g " is indecipherable from the facsimile.

T T 3 = m ' J , cf. i>33, on the Nerab inscriptions, = Nin-gal.

In

For

KHü 11D2K,

the second word is a careless repetition of the first. 5. A t the end of this line begins the parallelism with the two other inscriptions.

O u r very first word, which appears as one in a series of

divine names, e. g. El-sur, is explained from the parallel which shows that was meant; the unusual form

TiD1'«

and the passage became hopeless.

( = by) was taken to be =

"god,"

T h e same process of corruption will be

found below on the Mandaic side. ΝΠ33: so in Ellis, but in the Mandaic bowl Pognon B ) .

«3X1313« ( =

See Lidzbarski's attempts at explanation.

«3N3313K in

But our

Χ3"Ι33

is the elder f o r m ; see on 19: 6, 13, where '3 is both generic and personal. fiiTa^B: the first

11

is an error as the subsequent spelling shows; the

second represents the half-vowel. fused and repeated his words here.

T h e scribe in our text has been conF o r the "king of demons," see p. 74.

D3^n = D^Dan = DNlbn, in the three texts; cf. the names in the parallel t e x t s N o s . 8 a n d 1 7 : Dr6a a n d Τιγ6β, Τιγ6β a n d |γ6β. P r o o f o f the i m p o s -

sibility of etymologizing on these f o r m s ! Mandaic,

rtaxn,

personified.

T h e accompanying lilith in the

must be connected with our ND^n above; abortion is

T h e granddam of the lil'ith appears to be better known as it

is identical in all three inscriptions.

T h e two liliths in the Mandaic are

interpreted by Ellis's t e x t ; they are the male and female respectively; cf. below, 1. 8, ntyy Γ^ΠΕΤί 7·

Dsnta =

the word.

Diaic: =

dvibnü:

these v a r i o u s f o r m s t h r o w n o l i g h t on

It looks as if it were a corrupted Greek anatomical term.

172

UNIVERSITY MUSEUM.

oaa'b

=

paOb'b

BABYLONIAN SECTION.

(Ellis) : our text explains the reading of the elder

bowl abb = aab, the former a metaplasis of the latter; the same form in 18:7. ? =

DpTi =

D'WitDNp: the latter has, as Lidzbarski recognizes, a

peculiar Mandaic

form.

I am inclined again to hold that the parallel

shorter forms are more original. from the other two.

For

T h e reading in our bowl is different

t n a j Dp'n

cf. 'J &Π3Κ, 3 : 2 .

rpana Κ Π: explained by the second column, where plus Sanaa i. e. the divorce-writ.

Curiously enough the Mandaic has taken the interjection

Kn

as a pronoun 2 and rendered it by ρίΝΠ. m t a B : cf. Ass. patäru, "break a charm." 'B'J p a r m

Η·Έ> KD3: cf. 8: 7.

T h e additional thought appears here

that inasmuch as demons divorce their spouses, divorce-writs must be as effective on them as among human kind.

C f . also No. 18. ' I t may be

noticed here that the first and third texts address a special lilith in the singular, the second goes over into the plural; the same uncertainty in No. 8. 9.

r m : ( — plural) M a n d a i s m ; so also below

BTU'BB DlE>a = Mand. light!

"ruby =

nby.

ΝΒϊΠΚΒΚ, the second text obscure.

A g a i n no

T h e r e is considerable similarity in the following magical syllables.

'Jl i r n p r j n : with reading.

the help of

the parallels

we

It and Ellis's inscription are almost identical.

here a striking instance of perversion.

can make

out

the

T h e Mandaic gives

T h e prepositional phrase nby (or its

equivalent) was understood as " G o d " and turned into Nnbs; this took with it the ppls.

TS

and

^ b j , which were raised to. divine dignity to accom-

modate the epithet snbli. the deity Sir-Geliph

T h e . invention appears to have been prized, as

is also introduced above in the same inscription.

eniSD DE> is thus reduced to a travesty!

The

T h e well-known Jewish phrase

appears also in Schwab, E."

2

C f . Nöldeke, Mand. Gram. § 81.

* F o r the true explanation of this term, see Arnold, Journ. of Biblical 107 f f .

Lit·, 1905,

173

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

Solomon's magic ring (first mentioned by Josephus) the Tetragrammaton

is the

subject

of

inscribed

Haggada in Gitt. 68a, b.

with Later

legend, especially Arabic, developed the wonders of this magic ring.*

Ac-

cording to the end of our inscriptions this seal engraved with the divine N a m e was in existence since the week of creation ( = an addition to the ten things which according to Pirke

ΓΡΒ>Κ"θ). Aboth,

This is

5 : 8, were

created on the eve of the first Sabbath—among which were the alphabetic script and the tables of the L a w . * See Jewish

Bncycl.,

xi, 438 ff-, 448; for the Greek magic, Dieterich,

139, 1. 28, and at length, p. 141 f . ; f o r bibliography, Schürer, GJV, iii, 303.

Abraxas,

N o . 12 ( C B S 9009) jin'jabi

rvnrpts

to (4) p n w n ' i ptnnw

mtn

na

(2) ΊΡΊΒ>ί>ι

thodk

ία

nanis

jo

ρ η ' ρ η η pmi p j a ρπ!> prvn p n j ^ p i n (3) τιπτιοίΊ

κηισκ tinnaain

«ni>aao im «rci'ii' toi κηϋΐί> toi

π3ν!ό (6) *ρί>τ sin rvi> p p nona bua na « to ny x r o i D Jini» (5) ,Tnnae>ini IKK'· (7) « w a κί> (8)

prr-wji

nans^oi i«^ ' j d o

MJB

toi

THJDDK

toi onnax

(10) η ' β ί

κηί^οι

na nam to

PPEM

|DI ΊΠΠΟ |DI

"vajn

\DD nsnxa

w a i a toi

pinnns

(9)

κρ-α

χηο^κι pnnn POD'

tra PI

ni«av πιπί DiB>a ο^υ/ίη pn κ ο ν t» na p a n nina prpnnn toi p n j ' j ' p (12) j m L^S:

ηκ

HDB»

yn biao

NRNDE»

nipp ni>D

| D « TOS

Exterior KT^Bonn t u n - p t n

(13)

TRANSLATION

Salvation from Heaven for Dadbeh bar Asmanduch and for Sarkoi ( 2 ) bath Dada his wife, and f o r their sons and daughters and their house ( 3 ) and their property, that they may have offspring and may live and be established and be preserved ( 4 ) from Demons and Devils and Plagues and Satans and Curses and Liliths and Tormentors, which may appear ( 5 ) to them. being kneaded

I adjure thee, the angel which descends f r o m heaven—there (something)

in the shape of a horn, on which honey is

p o u r e d — ( 6 ) the angel w h o does the will of his L o r d and who walks upon the (throne-) steps of his L o r d se'u, and who is praised in the heavens ( 7 ) se'ü, and his praise is in earth semü;—they and keep pure since the days of

are filled with glory, who endure

eternity, and their feet

(8)

are not

seen in their dances by the whole world, and they sit and stand in their

(174)

J. A. MONTGOMERY—ARAMAIC I N C A N T A T I O N TEXTS.

place, blowing like the blast, lightening like the lightning.

175

(9)

These

will frustrate and ban all Familiars and Countercharms and Necklace-spirits and Curses and Invocations and Knockings Demons

(10)

and

Rites and W o r d s

and

and Devils and Plagues and Liliths and Idol-spirits and

Tormentors and everything whatsoever evil, that they shall flee and depart from Dädbeh b. A .

and from Sarkoi

( 1 1 ) b. Dada his w i f e and f r o m

Hönik and Y a s m i n and K ü f i t h ä i and Mehditch and A b r a h a m and Pannoi and Sili the children of Sarkoi and from their house and f r o m ( 1 2 ) their property and from their dwelling, wherein they dwell, from this day and forever, in the name of YHWH Sebaoth.

Amen, Amen, Selah.

"YHWH

keep thee f r o m all evil, keep thy soul."

Exterior ( 1 3 ) . O f the inner room, of the hall. COMMENTARY

A charm f o r a man and his w i f e and their' seven named children, in the form of an adjuration of a certain potent angel.

There is rubrical

reference to a magical operation for compelling this angelic assistance. same family appears also in No. 16 and the Syriac Nos. 31, 33. Gottheil has presented a tentative translation in Peters, Nippur, ι.

Μ*Π: probably abbreviated from Dädbuyeh;

The Prof.

ii, 182.

see Justi, p. 75.

1V7JODK: see ibid., p. 281, the Armenian name Samandücht. ηρΊΒ>: see ί ο : 2.

ι.

r n t n - Justi, p. 75, Dada.

and Syriac K"iK1, from root ΎΠ.

T h e name is Semitic, e. g. Palmyrene T h e name looks like a masculine ( f o r the

use of the father's name see to 10: 1 ) , but may equal ΚΉίΠ, 39: 2. 4.

'tuie»: for the form cf. Nöldeke, Mand.

Gram., § 19, and f o r the

species, p. 80 f., above. ς.

οι ^ 23

(read

niDT for

ΠΟΤ) : κ-). 1ΠΠΒ: cf. Syr. Τ13ΗΠΟ, Justi, p. 186. 'OS: the Arabic Fannuyeh; see Nöldeke, Persiche Studien, 405. hypocoristic of Doroth, ii, 347.

kW", name of several Amoraim; see Seder ha-

Cf. biblical r6e>, from πί>ΚΒ>

also occurs in the

Nabataean, CIS, ii, nos. 185,208,221. Nöldeke (in Euting, Nab.

Inschriften,

74) vocalizes the name Sullai, and Berger (see to No. 208) compares the Nabataean name Sullaios.

But Lidzbarski (Bph., ii, 16) rejects this deri-

vation and derives the hypocoristic from übte.·—Note that among these nine souls only one strictly Jewish name appears. 12. The scriptural quotation is from Psalm 121,—a psalm admirably adapted for a charm.

Cf. note to 5 : 5.

13. The two words: "of the room (recess, bedchamber, etc.), of the hall (also, cavern)" evidently refers to the place where the bowl was to be placed.

The first word may be in construct state, or the two terms

may be parallel, as the words might mean the same thing. | η τ κ Ass. idränu, • and is current in the Aramaic dialects.

=

Jastrow defines

KTi>SDK as especially a "sitting room in the shape of an open hall"; for some discussion of its etymology, see Payne-Smith, col. 315.

No. 13 (CBS 8694) 'NOD na T n j o r m nop to n w ! > i (2) .-pooan .Tooy pn^ian t w o i s ,ροπτ -6i[to]

pat6o

nsD

,ΐυ'κ (4) Π3Ν!>Ο ί>κυ^[π]ι π3κ!>ο btram nante iworrn (3)

a-ικ 'ja i>a 3 nneι κί>3Π0Η sninna .«nn'tn ίόρ sn^n

. . . ο . . :π ίόρ bp m a N^p bp (9)

na i n j o r m nsu ubi η>η·>3 ,ηι^ "prutf 13 πιεκ· w j i '3nj (10) '3Π3 ό π tni* l»s ,ί"!>3,ί> κηηιπ ποκ '3 >πί» κί>ι «5>3ΠΟΗ »n^a» ο Γηκη .

. . DIAISK

im

KOD Π3

-|Ί-ΥΟΠ3Ί> « W

TO

κηΐϋχ

ί τ η η ' » (11) «od

CPI

MSN

(12)

TOW

Di'iyi' mots» [to κ]οί>ΒΊ sniD« π5>ο [ok to« · · τνρ'ρκ TRANSLATION

Closed are the mouths of all races, legions (2) and tongues from Bahmanduch bath Samäi.

(3)

And the angel Rahmiel and the angel

Habbiel and the angel Hanniniel, (4) these angels, pity and love and compassionate and embrace Bahmanduch (5) b. S.

Before all the sons of

Adam whom he begat by Eve, we will enter in before them; from their clothing they will clothe her and from their garments they will garb her, the garment of the grace of God. (7)

With her they will sit, on this side

and on that, driving away (demons?), as is right.

In the name of

YHWH-

in-Yah, El-El the great, (8) the awful, whose word is panacea, this mystery is confirmed, made fast and sure forever and ever. Exterior (9) Hark a voice in the mysteries!

Hark the voice of

of a woman, a virgin travailing and not bearing.

(178)

, the voice

Quickly be enamored,

J.

A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

179

(10) be enamored and come Ephrä bar Sabördüch to the marrow of his house and to the marrow of Bahmandüch b. S. ( n )

his w i f e ; as (she

was) a virgin ( ? ) travailing and bearing not, so (may she be) fresh myrtle for crowns.

Amen, Amen.

(12)

And made fast and sure is

salvation from Heaven for Bahmandüch b. f>. (13) A preparation ( ? ) leaven, press it ( ? ) . . . . Amen, Amen, Selah.

....

Salvation and peace from

Heaven, forever and ever and ever. COMMENTARY

A chaxm for a certain woman against the reproach of barrenness, that her husband may love her and she may have children by him.

The couple

is the same that figures in No. 1, which is particularly a charm against the liliths; these are supposed to have prevented the natural fruit of the human union, affecting not only the woman but also the man's love and virility. A t the end probably is given an aphrodisiac recipe. This text and No. 28 are unique among early Semitic incantations, for they are love-charms.

In this they bear the closest relation to the Greek

erotic incantations, on which I will speak more particularly under No. 28. But in the present text it is the barren forsaken wife who speaks, not the passionate lover, as in No. 28 and the Greek charms.

The incantation has

a Jewish cast in its address to certain angels, whose names are expressive of love and in its use of biblical divine names. shortened from a longer model. contains numerous Hebraisms.

Apparently the text is

It is illiterate in style and script, and A feature is the use of a wedge-shaped

sign (indicated in the transliteration by a comma), occurring as a separator between words, but without consistency. i . naD : for n'SD. iTDCOn rpooji: either antique emphatic plurals, or else Mandaic plural in to—(see to 9 : 6). enlargement of the Syriac tegma (τάγμα)

for

'J? (spelt in the usual archaic Syriac fashion). of Dan. 3: 4.

=

The second word is an artificial the sake of assonance with The passage is reminiscent

Do the words refer to classes of mankind, and the taking

away of the woman's reproach among men?

O r not rather to ranks of

demons?—to whom we expect some reference; cf. p. 80.

The closing of

their mouths means forstalling their curses, cf. p. 85. KCJn is particularly

180

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

used of the cohorts of evil (Payne Smith, s. v.) and in the Peshitto translates the "legions of angels" in Mt. 26: 53. 3. The three angels appear (upon some reasonable emendation) to have names corresponding to the verbs in the next lines.

Angels were

chosen, or invented, for the pregnant meaning of their names; so Raphael became the patron of healing.

Rahmiel is the genius of love in No. 28,

and in one of Thompson's Hebrew charms from Mossoul ( P S B A , 19061907), 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). iwan and

are found in Schwab's

Vocabulaire, and the latter also in Stübe, 1. 56. 5. The line is obscure; it appears to present a dramatic scene in which the sorcerer and his client, in the presence of the adversaries, shall obtain judicial vindication of love from the favoring angels.

The reference to

Adam and Eve's offspring has a sympathetic value. 6.

'31 ΕΌ^» assimilation of

as in Hebrew; for the idea cf. 2 : 2.

tnD'Pi b'iPO: a common Semitic idiom; cf. Is. 6 1 : 10, Eph. 6: 1 1 ; in the Samaritan,

WiUffN

BO^ 133 Un

(Heidenheim,

Bibliotheca

sam. ii, pp. xlii. 197, § 24) ; actual investing with "grace" occurs in the newly-found Odes of Solomon, 4 : 7 : inu'D BO^i TJ 12». 7. TO

rPPD:

again Hebraic.

graph, or a Pael of For

rra

πίγρ

The following word may be a ditto-

πιτ. For this protection on right and left, cf. 6 : 10.

see to 7 : 8.

in the Mandaic religion, epithet of the

sun-deity (Norberg, Onom., 9, Brandt, Μand. Sehr., 31), also found in the Greek magic, Wessely, xlii, 67. but cf. the reduplication of

It may be a magical reduplication;

in the South-Arabic plural, and the Hebrew

probably once a divine name—to be connected with Ellil of Nippur? —see Clay, "Ellil, the God of Nippur," AJSL,

1907, 269.

8. 1DK ^>3: cf. 15: 2. nDm : this spelling occurs also in a neo-Syriac manuscript published by Lidzbarski (Die neu-aramäischen Handschriften s. Berlin, Weimar, 1896, 447) ; otherwise

n e m

=

of the word and its origin see Nöldeke, Neusyrische

der königl. nsilV.

Bibliothek

For a discussion

Gram., 386.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

181

Visn D'p: the same formula in Lidz. 5. A t the end of this line which is on the edge of the bowl, the scribe has attempted to continue and has written a few characters; he then started afresh on the exterior. 9. ίόρ bp : bp is used like the Hebrew blp.

The piteous plaint of

the sufferer is thus expressed, to move the sympathy of the celestial ones. In the same way the Babylonian magical texts preface their rites with a description of the plight of the patient; also the biblical Psalms often commence in like manner.

A similar phrase appears in a bowl of Pognon's,

Β 20, but there the reference is to the curses of unfortunate souls which alight on the living.

There may be the reference here to such a ban—of a

virgin gone to her death without children.

In this case 'Dn ( = biblical Dil,

Syriac Dn), would refer to the stilling of her "tongue." use of myη in a text of Wessely's xlii, 60 f.).

(Cf. the magical

But the repetition in 1. 11 in-

clines me to the view that the virgin who "travails and does not bear" is the wife, subject perhaps to miscarriage or feminine maladies. would be from

Din = ΒΊΠ, "hasten," and so =

Then ΌΠ

"quickly," cf. Ass. SDn;

the word would then correspond to the frequent ήδη ήδη ταχυ ταχύ as at the end of the Hadrumetum love charm (see to No. 28), and see note to 14: 4. 'JTil *anj n m : the verb used for "love" is Κ3Π, where we expect '33Π; cf. Heb. 3ΠΝ. For this triple adjuration, see No. 28. 10.

rrrrn

difficult word

: I have tried in my translation to express the which primarily "body," comes to mean the essence,

essential thing.

The reference is sexual, and the word has such connotations

(see Jastrow, s. v.). .11.

wioK

'3: this appears to be an error for

possibly ppl. fem. in -te, "mourner" ?

...

Knbira, as in 1. 9 ; or

are used correlatively, and

we must suppose a lacuna: as she (was) in the joyless condition of childlessness, so crowns.

(her future state shall be symbolized by) fresh myrtle for

Some literary form has been so rubbed down as to be almost

unintelligible.

For this correlation of '3 . . . '3, see some, as yet unnoticed

cases in the Hebrew, e. g. Gen. 18: 20.1

Myrtle as sacred to the goddess of

love (Baudissin, Studien, ii, 198 f.) makes an appropriate simile. 1

See my notes in JBL,

1912, p. 144.

182

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

1 2 . '31 mETiBK: this line is provokingly obscure. Since a magical philtre is here prescribed, I venture to suggest that 'S = Latin praeparatum (the verb being used by Pliny for preparing drugs, foods, etc.). Or it may be the Rabbinic m s i s , "hash, salad" (which however does not explain the t3). is leaven, which as a ferment would be appropriate to an aphrodisiac. τρρτχ is fem. imperative, "press it." Aphrodisiac herbs, used magically or medicinally, are common in all erotic praxis.

No. 14 (CBS 16917) INT'oSini» κηοηπί' MITJ «DA pin «an κπί»» mir

NWR 'JN

NW3 M M CITRA KB>HP C A U « DURA S«5"[a] ( 2 ) . . . . .

[KDS

pin]

DID -|!>JJ N^INE·« IVWO.na

κ ηιοτ χα·> by .Tnaam η·> ρο ρ κ ρηκ οχ TRANSLATION

[This bowl] in thy name do I make,

YHWH,

the great God.

bowl be for the sealing of Hormizdüch bath Mehdüch.

May this

I adjure thee

(2) evil, in the name of holy Agrabis, in the name of M S M S , in the name of S P S P

YHWK

the Red Sea

who removed his chariot to (above?)

YHWIC,

( 3 ) David, the Psalm of the Red Sea. Again I adjure

you by him who lodged his Shekina in the temple of light and hail, and his (4)

...

avaunt, avaunt!

the exalted king.

Hallteluia, Halleluia.

Oh avaunt, oh

And in the name of Michael and Gabriel

(5) in the

name of Sariel, in the name of Seraphiel, Suriel and Sarsamiel, Gadriel, Peniel, Nahriel.

And all Blast-demons (6) and evil Injurers, whose names

are recorded in this bowl and whose names are not recorded in this bowl,— oh, ( 7 ) oh, avaunt, sit down there!

And ye shall be cast down, sitting

within the glowing light and fiery flame (8).

Amen, Amen, Selah.

COMMENTARY A

charm for a certain woman, in the name of

YHWH

and the angels,

against some definite (now obscure) demon in particular, and against the devils in general. (183)

184

UNIVERSITY M U S E U M .

BABYLONIAN SECTION.

2. yo p o : the syllable is Athbash for rp; cf. ysxo = nin\ Stiibe, 1. 66 and p. 63.

DmJN

is probably also a mathematical anagram for the divine

name or power; cf. Abraxas, =

DonaK, etc. (see p. 57, and to 7 : 9), of

which the present form may be a corruption. have suggested the sea of

The syllable ep seems to

pirr is for flirr.

3. Τ Π : the lacuna makes the reference obscure; a reference to one of the Psalms of David, or, by error to the Song of Moses? rvrir3E> ntpto: the Targumic phrase, e. g. Dt. 12: 5. tnu baTia: hail and fire are frequently found together in the Old Testament as manifestations of the divine presence; e. g. Ps. 18: 13 f. Ezek. 38: 22.

But cf. especially Rev. 1 1 : 19: "Then was opened the temple

of God that is in heaven; and there was seen in his temple the ark of the covenant; and there followed lightnings and voices and thunders and earthquake and great hail." 4. ΓΡΒΊΠΚ, βίπ\ βίγρ: cf. ΒΊΠ κ \

1. 7 ;

Yä

=

interjection

"Oh."

Reitzenstein has called attention to the equivalence of these expressions (commenting on Stiibe, 1. 14, Poimandres, 292, n.), to the

vfy ταχν

ταχύ

of the Greek magic, as applied to demons in the sense of "at once avaunt."

For examples, see the endings of nos. 3, 5, 6 in Wünsch, Antike

Fluchtafeln,

and the editor's note p. 13.

Cf. a Christian charm in Pradel's,

p. 72: veniat sanatio celeriter, abeat abeat abeat malum. 5. All these angel names are found in Schwab's Vocabulaire, iwDD^D being probably the same as the i w m D there.

our

For magical refer-

ences to Suriel, see Lueken, Michael, 71. 6. The sorcerer spares himself the trouble of naming the evil spirits by applying a "blanket" charm to them all; cf. 1 : 14. nSti : see to 3 : 3 . — ΓΡίατκ:

evidently

a

confusion

between

the

passive and the ist person active. jinn : the only instance in these bowls of

this rare demonstrative;

elsewhere here π π 7; fiom: probably Etpeel.—For the .curse at the end cf. 7 : 17.

No. 15 (CBS 16087) RRRRAI' N!> 'INN Κ'ΟΙ?Η ΝΓΠΟΝ (2) ΊΒΠΠ ΚΗ^Κ NMDN 5>A NO ΤΙΟ , Ο3 ITATRA na ••aa'triai'i π π i a !>ί>:π3Ϊ>ι umo (3), na n m nrm[i>i] KÖÖ na r o u m DKT DT^ ΡΒ3ΊΒΊ (6) ΡΡ'ΒΊ ΡΠΠ

J«^»

WO Ρ

TPJDI 'Π3l

ρπ,'ΓΡ3ί>1 (4) Ίρ-|Β>

nan rporoi

π3~πί> κ ό ρ to «nie«

^3 ·>ί"Β>!>1 &Τηκί>1 'UB^l "1ΠΠθί>1 'ΓΡΒ13!>1(3)

m t n pno ί>3 Π·Π3 (5) W1 κί>ι no'prpi Ι Ί Π Ί PJ3 Jini5 ΡΠΉ5

κηιοκ mnn. κηπο «una mnn nswn e»33n (6) πΰ> HP κπί>κ η ρ π

ι » pn5>i3 pts»33 «mj mnn K u n t ninn (7) κηί>3π nrj'3 ninn mmo 'nn KJ13 JD'pJ PB"33 p*VDK ΓΡ!5Β>(8) .ΓΠ ΚΠ^ίΟ ,TDH3 ΠΙΠΠ Π31Β>Π κηί>33Βΐ

^toi nD πηι

κηο^κι

twia-ipne»» (10) κηοιοι κη^οι 'ί^ρι «npjsi κηοιί>ι kobhi rrS»5n

n a w m (9) « a i r i κηποικη « m n n noim κηκ>'3

η3ΠΕ1 (11) 'JDD1 '1H1 'TB>1 ΝΠυ , 30 , 0Ί ΠΠΟΚ1 Π η in tB»33

p330 $ί3ΒΊ Έ'ΡΠ H3U71

'ΒΠΠΙ N m ^ l

ροο< toi p'jin toi π'ηη'κ *πκη ηη "npn? toi ihjbdk 1 3 Π3Π to (12) j33B>ei IT!>13 timnu toi 'ΙΡΙΒ* 'J3 i^B» t»1 0Π13« J01 (13) MJB t»1 1ΠΠ0 }D1 KXl'B» toi πιπ1 noK'i ni>D to« (14) JOK D!>ij>!>i i n κον to πί>Ί3 i w m n toi pnrj'p 101 e w o !>sa h k nr κ!>η ο ^ ι τ α τ π ι ι π η3 πιπί uep toon 1 3 nin1 i w toon ί>κ TRANSLATION

Salvation from Heaven for Dadbeh bar Asmanduch (2) and for Sarköi bath D i d i his wife and for Hönik and Yasmin (3) and Kufithäi and Mehdüch and Pannoi and Abraham and Silai the children of Sarköi, (4) and for their house and their property, and that they may have children and may live long and be established, and that (5) no Injurer in the world may touch them. And in his great name, whereby the holy God is called—wherein are arts ( ?)—(6) which suppresses darkness under light, plague under healing, destruction under construction, injury (7) under ban, anger under repose: suppressed are all the sons of darkness under the throne of God, in whose (?) name (8) are bound, suppressed Devils; gripped likewise are evil Spirits and impious Amulet-spirits and Names and Princes of (9)

(188)

J . A. MONTGOMERY—ARAMAIC INCANTATION T E X T S .

189

darkness and the Spirit (breath) of foulness and fatigue and the Tormentors of night and day and Curses and Necklace-charms and Words and Adjurations (10) and Knockings and Rites, the Plague and the she-Plague and the voice of Invocation, and the Spell of poverty and Demons and Devils and Satans ( n ) and Idol-spirits and Liliths and Arts and mighty Works and the seven Tormentors of night and day. They are bound, suppressed and laid, (12) away from Dädbeh, etc. (as in 11. 1 ff.), (13) and from all their house and from their property and from all their abode, from this day forever. Amen, Amen, (14) Selah. "And Y H W H said to Satan," etc. COMMENTARY

A charm for the large family that appeared in No. 12.

It contains

an extensive and repetitious list of demoniac species. 5. Ol r r w a : I have translated literally; the original form may have been: rvi> ^κηπ η pi 'p Kr6tn '1 '2 "the great name . . . ' which magicians invoke." 6. B"33: ppl. act. 7. "Sons of darkness": contrast the "sons of light," 1: 9. 8. Ν31ΒΤΠ 'TOT : cf. the Pauline τοϋς κοσμοκράτορας 6 : 12.

τον σκότους

τούτον,

Eph.

'iwi nD πη : lit. "foul and laboring spirit" (breath; in Bekor. 44b (an obscure passage) there is a disease or demon called which is interpreted as "asthma" (Jastrow, s. v.). Foulness of breath was cause for divorce, Krauss Ί'aim. Bnc. i, 256. Cf. the π^ΒΌ "13 of 29: 7, which is found in the same passage from Bekoroth. 10.

mpn t6pro: see pp. 52, 84.

11. p33BO: Af.; cf. English "lay a ghost." NJmoD^m mDK: cf. the Rabbinic 'JitDT 'K, "genius of nourishment," and see pp. 79, n. 70, and 86, n. 112.

No. 17 (CBS 2922) nntjai (3) n'p'3B> Knai>no na c o n mx noby (2) m i 'jsp NOT i>ao «civ ρ pa'nmN pa'niri π:« «na'am x n ' j V (4) κί:π κη!"ί> τοκ '3'Γρ rca-ini (6) pa'aa panyD t h d pn&5»ai> «!>ι p n n ^ 5»tiu/ (5) pa'Dtron e»r>ai> «ί> (7) pD'on *όι IPBI was? rrri!»i> n r 6 pa'am new ini>a pac'*o pa'iw nja (8) mernttoi «nS>a toi n m n joi nrra ρ ba' ρηκ ΡΒ nrvaa xnairio na pausT TNP'a pa'i>jj 'rraix ,ΤΠΗΕ Ρ YT^INI pa^v Π!>ΒΗ KNSTSA pa^v n r i Rnötso jnnV ntn 'aiia'si 'ata'j pano'ai pa'D'J pai> a'Di p a c t a inp'ai (9) sai> κηκ nta'j mrna ρ ynrp kd5> ηακ piam n rptn

TAISF ( 2 )

tei ' π ή m rnatn ΝΓΡ3Ϊ>[ι K65>aji>] κηιρκ K»bb> ;Dtna

[ p i r o ] pno i>3 pna y r κ!>ι po'prm (3) p m [ΚΑ^ΒΗ R N I

[sinn

JINIAI'D

κη , ί'] , ί>

tote

πηΐνκ ' γ ο ε ϊ ' ν to [PJ3 n]

HDΚ (4) ΓΡΠΚ ΊΒΉ Π'ΠΚ &ΙΒ>3

« " N

υ η π n m a na NniW Da^na

soi>y

(5) ηψ3Β>κ « η ύ ύ ι «an

. . . [ « η ρ Ί Η ] ι na: again this name differs; but the tradition of the granddam's

name is accurate. «Τ n a s o : i. e. m a x i . 6. r r a t n : ppl. of

tot.

(193)

194

UNIVERSITY MUSEUM.

BABYLONIAN

SECTION.

' p n : if not an error, this is a further development of a word with a history: dakdak — dardak = darak. NJVX 'D'D DS'Dr the probable reading. kit* is biblical. The dirty habits of these foul demons appear in the Babylonian magic; they are compared to pariah dogs and are exorcised by the spirit of foul streets, see Utukki series, B, 46; cf. v. col. 5. I. 21. 8. m o a n : for 's κπ. 9· imp: if we read so, we may compare the magic formula in Pesah. 110a, O"mp mp (see to 1 : 6 ) . The verb = ptji, by transposition, common especially in Mandaic. Lidzbarski in his parallel (see to No. 1 1 ) reads XT ρ and translates "spring u p " ; but read there Nip = mp.

No. 19 (CBS 16018) πτιοιρ

(3) T&A

κοηποι

lotra

ΚΒΓΡΠΙ K T D K Ό Π Τ Ι (2) «AN K O K KJIKIDK N O

K ^ H p D ' K K P J M ΚΠΒ!>ΠΒ NA ' T U M (4) nprrsn W W Ö ptm ITAATP'ORVAI 'π^κη «m *αί>ο S>u'K κηο t b e o pnarvo K5>h (5) penn n'aomi pne«» κηη κηο ^ppbo oirai κηκ-iriD'sn κηηι κγο^β (6) pn-ro τββμί

kWb κηο βιβίι Dnaj« mtjoi ai>B m 5>π'κ diboi (7) nonianD aieai 'anaan DIB>ai κηκι . . avap n o ompa nit^m (8) D ^ V I KETK oisrai NDO-IKI KSJ-IOI κηκ3Ρ'ί κηκ-ιηο'κ 'aoni (9) n a n 'π!>κ pn'e> cwai κτοηι Kan na bsfeip . . . .jvöt «2*1 κηη τικ Β Ι Β Ο Ι π·'ηκϊ33 po w v p «naD ksd'Tik Dieoi ΚΙΠΒΊ ·ΚΊ3Κη ΚΓΙ'ί>Ό Π'Π'!>'Β Π'ί> KJpnoi ttBTIJI κί>ΠΒ i»J/i> 'ΡΓ3ΚΪ (10) 'A'A^B M E A L po'i>YI ί>Κ'-|Τ3Κ

DW31

I.. .

D'3-QK

K T I B I D I (11) !>Κ3Π I N KANAS DITYAI KANAAN RAN N O W

Dltrai D:n 13

BTK

D1B>31 !> . . . 33 B>3T3B1

FDANABL

»οπττ diboi Dnni>n· Dna Dna Dn J.IAI Ρ Κ aicai (12) n-i> JTK nat6o (13) !>U'K κηο Ditfm aissoi 'πιοηρη Κ3Ί «D»^^ !>W mu !>κηκί> 'TDK ρηκ ut Ί3 pns me>3i 'anan Kan κηοι κ,-ia'a ΝΠν>'κ nicm 'pyn Kan ΠΌΠΠΊ ΧΤηΒ> pin 8D31 (14) KID'» 'ΠΗ J I N ' D B " 3 TB> «!> T U T

N'TFK^O

pn[nn] nnaaa

NINN TOI p'SA κί> Η Η Ϊ Ο ' κ P O Β>3'κη PN'I>Y » O " P

(15) Κ Π Β " 3 K O ' W I e"nani ΚΤΒ> Jon ΗΟΗ'3 N D ' K K-1DN3 p ' D K 31Π K'B£»a pBTl'Ml Π Ϊ Ί Ν 3 P 7 D ' K 3 ΚΠΒΊ>ΠΒ Ί 3 'Κ3ΠΤ 'npil'on los ΚΠΒΪΤΙΒ in 'nam npmon (16) iTtruro pnm nnae pa na wann pa'nm Π Ί Τ Ι Β Ό pnnn nnas η'κη «nanai κηηΒίπι Β"Π:ΠΊ κιηι KTB> ' T D K am KJPI D3'TY3 T D K am N ' I > U ' K 3 (17) omm I > N ' K 3 κηε^πο na ' 3 M 'ipn'm Π ' 3 npt'ys T D K 3in nar 13 ρηκ3 pa'nm naa T D K 31η K T J 3 D'nm Κ3Ί »O'^CFN po'nm Κ Τ Ί Ϊ Τ κπί>κ3 ρτοκ 3in κηρπ Κ3Τ K5"303 pa'nm pan CIT^A Kna^nB na ' K a m ' Ι Ρ Π ' Β Τ N ^ N R A pnm nnas po I A 'nionpn (18) Π'ΜΊΟ . . . nspia D'trai DIBIL p D D ' M i'K'ttK KBP Κ Dip ΚΡ31Β» Dia'plK Dia'anOB .ΤΒΗΕΌ

"|!"JJ p r r

ΓΡΚΙ

ΙΟΤΚ3

ΤΎΚ

N^YN (19) KA'SY

nsTO Konyi n'trK-n κη.3 po Dnnn'a

ΚΓΙΒ^ΠΒ

Κ3.Κ

DIB»31 I M N ' D

ia 'Kam npn'e-f

'3Ί>'Ί>

jnm

Kam npn'on (20) rrtsntwi «ira ΡΙΠ!ί pn'a κ^ Κ3^ üid '3'Π3 n'ban JO KÖB'3 N ' B ' B κ5> N ' 3 INNN'a κί>Ι N'5> T M P ' a Κ!Ί p!>ya κί> ΚΠΕ!>ΠΟ 13 D^I tan «DT (195)

196

UNIVERSITY M U S E U M .

BABYLONIAN

SECTION.

TRANSLATION

In thy name, Ο Lord of salvations, the great Saviour (2) of love. Charmed and sealed and countersealed is the whole (3) person and the bedchamber of this Mesarsiä, surnamed (4) Goldsmith, bar Mahlaphtä, 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 Bagdäni; and in thy name, our lady Ibboleth,

(6) the great queen of the goddesses

(she-

demons?), and in the name of Talasbogi the great lord of the Bagdäni; and in the name of Sahnudmuk; (7) and in the name of Ibbol son of Palag; and in the name of Angaros; and in the name of the Lord, the Word and Leader and Armasa (Hermes) ; and in the name of Azpä and 'Alim; (8) and in the name of Nakderos the lord of . . . ; and in the name of Seraphiel, lord of judgment and of (divine) beck; and in the name of the 60 male gods (9) and the 80 female goddesses; and in the name of Ardisaba (or Ardi) the most ancient of his colleagues; and in the name of Anad the great lord

(10) cast above (him)

iron and bronze, and fastened

to him fetters (?) of lead and the 70 exalted priests of Bagdänä; and in the name of Bagdanä son of Habäl (destruction). ( 1 1 )

. . . ; and in the

name of Palnini and Mandinsan and Menirnas . . . ; and in the name of Iras son of Hanas; and in the name of Abrakis (Abraxas) ; and in the name of Agzariel, who is without compassion; (12) and in the name of Arzan and . . . , rds berds delterbs; and in the name . . . to Ariel he sent a message: " L i f t up" ( ?), . . . to the great Ruler before him; and in the name of . . . . ; and in the name of lord Ibbol (13) the great angel of the Blast-demons, and in the name of the great God and the great Lord of the Bagdäni; in the name of Arion son of Zand: Y e are charmed and armed and equipped. Against all Demons, Devils and evil Satans, this charm (14) and bowl is sure and its seals established against them, from whose charm none ever goes forth and from whose control none sallies forth. In the name of these charms are bound there Demon and Danhis and the evil Lilith (15) which are in the body of this Mesarsiä, surnamed Goldsmith, b. M., by charms in earth and by seals in heaven.

J . A. M O N T G O M E R Y — A R A M A I C

INCANTATION

197

TEXTS.

Again, (ye are) charmed with a charm and sealed a second time away from the body of this Mesarsia, (16) etc., Amen. Again, charmed are the Demon and Devil and Danhis and Amulet-spirit and Idol-spirit, which are upon the body of this Mesarsia, etc., by Ibbol, ( 1 7 ) and sealed by Ibböleth. Again, charmed by Sinas and Mana, and sealed by fire. Again, charmed by the great gods and sealed by Ariön son of Zand. Again, charmed by the seal of the family of Hanün, and sealed by the great . . . of Zeiiza (Zeus). Again, charmed by the true God, and sealed by the great Ruler (18) who is before him, away from the body of this Mesarsia, etc. In the name of Patragenös, Okinos (Okeanos), Sunkä, Kösä, Kapä, Azaziel

(19)

his constellation ( ? ) , that this Mesarsia, etc.,

be sealed from the top ( ? ) of his head to the toes of his feet

they

shall not be, nor this house of Mesarsia, (20) etc., shall they enter nor approach, nor appear therein, neither by night nor by day, from this day and forever COMMENTARY

A charm made out for a certain man whose body is infested with evil spirits; with great elaboration of incantations they are exorcised from him and his house.

The inscription is thoroughly pagan, and is interesting

because of its invocation, for over half its length, of an extensive list of deities.

Cf. a similar long list in Wünsch, Ant. Fluchtafeln,

no. 4.

Unfor-

tunately by reason of the coarseness of the script and its general illegibility, most of these names are obscure.

Some of them are definitely Greek,—

Zeus, Protogonos, Okeanos, and perhaps the Aeons, male and female, may be made out; several others are of Greek formation.

Others again are of

Persian origin, and some are purely charm-words, "mystical" names.

Some

forgotten cult may have given certain of the names; notice the reference to the 70 priests of Bagdana. 2.

ΚΒΓΡΠ:

error for

«»TIN.

3. iTfiDIp: the word = "stature," then, as here, "body," as is shown by the phrase, in a similar connection, in bowls published by Schwab ( E )

198

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

and Stübe (11. 56, 64) : the demon depart, etc., from the 248 Π Tim ρ '»in of such a one (the word is not recognized by either editor). The same word occurs in the interesting magical passage in Eze., 13: 18. rvzntfü : also in Schwab, G; a frequent Talmudic name (see Sefer haDoroth, ii, p. 276). 4.

'Ή3ΓΠ: this surname appears as a proper name in Hagiga 2a.

"Seven spells . . . . eight seals": for this cumulative expression, cf. Mica 5: 4 ; see 5: 2. 5.

1 W 2 : cf. 2 8 : i.

bu^tC also below, 11. 7, 16. In 1. 7 he is 13, and his consort n^U··« is "our lady." Professor Clay has cited to me a divine name Ubbulti appearing in a Cassite tablet, in the name Ubbulti-lisir. bniK might also be read, and I am inclined to make the word = Syriac ubbälä, "generation," etc., and so A lav. For a discussion of Aeon as supreme deity, god of time, etc., see Reitzenstein, Poimandres, 269 ff. The Aeons appears in the magical texts, e. g. Dieterich, Abraxas, 140,1. 5 1 ; 192,1. 2 1 ; 203,1. 18. The syzygies of Aeons were male and female—cf. the names in Origen's list at the beginning of his work Adv. haer., and ΓΡ^'Κ would be a formation to express the female Aeon. Derivation from Apollo also suggests itself, but the feminine is not thereby explained. 6. ΌΠ33 : Comparing what precedes, the word means some class of deities or demons. In 1. 13 KJU3 is a divine name, = the demon in 11: 5 (q. v.). It is then a word like frtnbti, etc., which can be used individually or generically. It evidently contains the Indo-European element bäga, "god." It is difficult to decide whether Bagdana is a propitious or maleficent demon (as in No. 11); in the latter case he is charmed to work the good of the sorcerer's client, as in the Greek incantations, e. g. Hekate. In W. T. Ellis's Syriac text (see § 2) appears KJKTQ κηο ΚΓΠΟΒ», "Samhiza the lord Bagdana," or "the lord god"? The spelling gives the vocalization of the penultimate vowel. For S. cf. the Enochian Samaeza. 7. DlUJK: the ending D1- in this and other names recalls Greek formations. May this word = άγγελος ·>

J. A.

MONTGOMERY—ARAMAIC

INCANTATION

nW>B: in Syriac, "logical," etc., and used nominally = here associated w i t h NDDIN, both being names of

199

TEXTS.

τό λογικόν.

a potency; the

It is

passage

is parallel to 2 : 2, q. v. K^JID: if the reading is correct, the Rabbinic interpretation,—"leader,"

which

would

be a

Hermes, "the shepherd" par excellence. religion

of

a

deity,

Cumont, The Oriental

, A f e l , may give the

fitting

epithet of

Armasa-

C f . the idea in the late Hellenistic

especially

Hermes,

Religions

in Roman

as a

guide,

Paganism,

of souls; see

ηγψωυ,

n. 63 p. 253.

It may

be noticed that Ό is used in the T a l m u d of a "traditional w o r d or saying" ( J a s t r o w ) , i. e. = 8.

logos?

^N'SID: also 1 4 : 8.

In his epithet, NTDn appears to be used, as in

the Syriac, of the divine nod or intimation, i. e. "command." 9 . t a D m N : or the name is to be read 'TIN, followed by KB»B>p NMD «3D w h y the fem. MUD? 10. In this and the f o l l o w i n g line most of the w o r d s can be read, but in consequence o f the failure of the context the text defies interpretation. T h e three metals m a y be referred to as having magical properties, and this may give the clue to

ΜΊ2ΜΤ Nfp^'D

(iTlvb'D

written

first

C o m p a r i n g the Mandaic text in 3 9 : 5, t n t o t n x n i 0 C W 3 tion suggests that our

Nrp^D =

" c h a i n s " ; possibly

erroneously).

(KTDj/), the equa-

Nfii^D

"basket," and

here used of a metal cage. ί>ίΟΠ Ί2: =

"Son

of

destruction"?;

these deities are given a parentage like

cf. DJn Ό , 1. 11, nJT 13 1. 1 3 ; Sl^N, 1. 7.

the verb used in the N e r a b inscriptions, and so = 11.

Possibly

DJn is DJH,

Stan.

DTN:=*Ep33Β toi pt^n (2) KpTDI KpM ^3 (01 t w W J»1 nnu^ ni> ρ η ρ η κίπ nn

(3) n n a w K i n

D'nnn ηπκ πα (3)

tynnn ηπκ n3

[3

ΡΟηΠ ΠΡ3Β>3

toi pti»3 p y j s !>3 [D1

toi κη'ί»ί> pa ί>3 jo

pprj !>3 ιοί «ni>33D

JD1 [PB"3] (4) pnn i>3

PPU (4)

ppt:»i (4)

πηΌί> ni> tmpn κίη

πη NI> tmpn KSh

[ n ] m nneipD'xi>i

n n nnaipD'Kbi

[nns Π3]

ηπκ Π3

κηί>33α

LtDl] pB»3 pnn i>3 JB1 nor t» (5) pB»3 PPTJ i>3 PH ni>D JDS is«

ni>D id [κ ids T R A N S L A T I O N ΟΫ N O .

ni>D to« tox

22

Sealed and countersealed are the house and threshold of Dödi bath Ahath from all evil Plagues, from all evil Spirits,

(2) and from the

Tormentors, and from the Liliths, and from all Injurers, that ye approach not to her, to the house and threshold of (3) Dödi b. Α., which is sealed with three signets and countersealed with seven seals from every kind of (203)

204

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

Lilith and from all (4) Injurers, that ye approach not to her, to the house and threshold of Dodi [b. Α.], and from all evil Spirits and from all evil Injurers, (5) from this day and forever. Amen, Amen, Selah. COMMENTARY

Three identical bowls, out of the four which were deposited at the corners of the charmed house; see § 8. There are slight variations in the inscriptions; in No. 22 the writer found more room and made a longer inscription. All three are most roughly and illegibly written; the characters 1, Τ, \ J are indistinguishable, and Β has a peculiar form. The word transliterated 22: 5, is written in a clumsy Syriac script. An interesting grammatical peculiarity is the omission of Τ after a genitive with the personal suffix. This appears at the beginning of 1. 3 in No. 22, and throughout, in the same combination, in the other two. This might be taken for haplography before ΗΠ ; but the same phenomenon appears in the Mandaic bowls published below; see the Introduction, § 5 B. For the injunction in 1. 4 not to approach, cf. the like prohibition in a late Greek charm (Reitzenstein, Poimandres, 294) : τον μη άόικήσαι ή βλάψαι ή προσεγγίσαι, κ. τ. λ.; cf. also a Syriac charm of Gollancz's, p. 93.

No. 24 (CBS 2926) NITB>K t -

'-"12

ΌΓΡΓΠ

( 2 ) Knsi>nD n n runi> n ? i n n

na 'pspi' nb

(3)

irac

|o

is κηηκ t-·

ijxtiDi na"3 xnm ^ua» 'ai>n HJPD tannn (4) . . . ^m:

·Όητπ γιξ^πϊ . r o κοπτ^ (5) s m a s

mnax -nj NTIJ

HIjnd

;ON |DN (6)

[XD]IDX

'i^bn

snabno

d^nd

η V?1?? Ρ"13 ' Π Ν η ι

Translation

Salvation from Heaven be for Hindu bath Mahlaphta, (2) that she be saved by the love of Heaven from Fever ( ?) and from Sweating, from (?) (3)

Amen, Selah.

Salvation from Heaven be for Kaki bath Mahlaphta (4) that there cease from her disturbing Dreams and the evil Spirit and evil

Satans.

Amen, Amen, Selah, Hallelui. Salvation (5) for Zarinkas bath Mahlaphta, that she be saved by the love of Heaven, to wit Zarinkas, that she bring to the birth her child Amen, Amen, Amen, Selah Commentary

A charm for three daughters of a certain woman, made out in their names severally and for specific maladies.

The misspellings are numerous.

1 . nan: the same name appears in 40: 1 4 ; it is hypocoristic of KJvnan 38: 3, i. e. "Indian woman." 2 . NJVCK is doubtless fever, in neo-Syriac — malarial fever, cf. the general name for fever with the Jews, xnt^N (Preuss, Bib.-taim. Med.,, 184). and n. b. the disease asii in Assyrian, Küchler, Beiträge, next word the root kind of fever.

1 3 1 , 197.

For the

ΝΓΧ suggests a sweating disease. ίΟΙΝ may be another

In general see above, p. 93 f. (205)

206

UNIVERSITY

3.

MUSEUM.

BABYLONIAN

'pKp: also in Hyvernat's bowl.

T h e name occurs as that of

Egyptian sorceress in a Syriac biography of cited by Budge in his edition of The Book word is probably the Syriac käkä,

SECTION.

Rabban

Hormizd

of Governors,

(c.

i, p. clxiv.

an

600), Our

"pelican," while the Egyptian name

may represent κακή ( f o r a similar adoption of this Greek word, see Payne Smith, col.

3709).

4 . F o r the "disturbing dreams," see p. 82. 5. Zarinkas: cited by Justi, p. 382.

No. 25 (CBS 16009) p n m ] n 3 t i r v r s n n ΓΡΠΓΤΉ s n n m ηπκίη ^DKÜ in '111:6 rrst? ρ

xm[Ds]

prpm (2) jianp'i p33 pr6 r n n pni> prrsn p33 'a π ή β ή >ϊπι3 ί [ π ι n't? "inaa-ioi D'p

Β> πηκ ΟΊΚΟ

ιοηΐΗ xn [pn]i>an prvan ί>. (3) Swev (4) Dica E l f n n a n *?y ΠΙΓΡ

nriD'j '!>ΝΙ lrnnD'j . . . . .

[W]

KniDsb

prowx

ία π3-ππί> omb r6e> d'jbkh bs by

πηχ η η η ρ π

D i n π* tntstiia ποώ[Ί8] . . nnoe» . . .

cup jo

pi

in ίοι 'siea

rp p i πιπ* 5>KM3DB>-|i> np i w i v

Π'3Κ!>2 p r x

d^ -pe*

DSTIK> D335? Dpba Dijnts (5) p r o

[nslani mnrrx-n ru'j'pi [njn'n p-im KniDX3 pp2'i prv (6) ps's ν κ ο ή lex pSK ΕΪ>ϊί ί " ^ ! p-I s e v 12 'BND 1 3 '1-113 ρΐΓιί> (7) Π'Π'33 'ί^'Ν ^311 ΠΠ33Π1 ΓΡΐ!>!>Π ΠΡΟ TRANSLATION

Salvation from Heaven for Guroi bar Tati and for Ahath bath Dödä his wife, that there vanish from them in their dw[elling the Demons and Dev]ils by the mercy of Heaven.

Whoever here has dead, who shall become

alive to them here, and shall approach ( 2 ) and are found to be (actually) dead—from these you are kept and these are kept (from you).

In the

name: Thou-

. . the

send (to) them, Hadarbadü bar

contentions of them all. of the name of YHWH, and so

Behold,

(3)

Blessed art thou, YHWH on account

( 4 ) Yophiel thy name, Yehiel they call thee, Sasangiel, names

[Ar]masa Metatron Y a h , in the name

of Tigin, Trigis, Balbis, Sabgas, Sadrapas. salvation to all the children of men.

These are the angels who bring

They (6) will come and go forth

with the salvation of this house and property and dwelling of his, and of his sons and daughters and all the people in his house—(7) of this Guroi b. T . from this day even for the sphere of eternity.

Amen, Amen, Selah,

Halleluia. COMMENTARY

The inscription is of interest because it is directed against the apparition of family ghosts.

In this respect it is to be compared with No. 39 and

Wohlstein's bowl, no. 2 4 1 7 ; see above p. 82. (207)

208

UNIVERSITY

ι.

BABYLONIAN

SECTION.

v n J : identified by Justi, p. 356, as a new-Persian form of

The Seder JVIIJ

MUSEUM.

ha-Doroth

Waroe.

lists a number of Talmudic persons named KTU

(ii, 89) ; also a famous Syriac martyr Gurias is recorded.

and Apart

from the Persian hypocoristic ending, the word could be explained from the Semitic ( ΚΉυ, Syriac, "whelp"). barski, Handbuch,

C f . also the Palmyrene

till3, Lidz-

249.

'Etfti: Tata is a feminine name found in Syriac, in Asseman's theca· Orientalis and Wright's Catalogue of the British Museum; Smith, col. 1456. 2 . 'b'K,

Biblio-

see Payne

C f . κηκη, 3 9 : 8. and

1. 5 : the Aramaic pronoun with loss of j, cf.

similar cases cited to 8 : 2,—if not a Hebraism. •nnD^J, lmriD^: Hebrew Nifals with Aramaic inflection. n a n n b Dinb rbz>: the idea apparently is that a message be sent to the dead to cause them to cease their contentions (JinOn) with the living, then one of these departed spirits is named.

The name is not recognizable

as a proper name, and evidently, as in Wohlstein's bowl, referred to above, it is a fancy name. (There we have such names as Yodid, Muth, Dabti,

Ith.)

4 . bx'ai': One of the six angels in Targ. Jer. to Dt. 3 4 : 6, along with Metatron, and, in Schwab, Vocab., 145, a companion of M. and prince of the L a w .

''SV is a Talmudic surrogate for Π1Π1, see Blau,

Zauberivesen,

131· bsorp or ^Xirt1": cf. ϊ)Ν1ΓΡ, Schwab, p. 1 4 1 . known.

The following name is un-

These angels are invoked as phases or names of Deity; cf. p. 58.

Hermes-Metatron: for the identification, see to 2 : 2 ; here identified with Yah. 5. These magical words are mystical names of the angels; see p. 97. They are dominated by sibilant terminations for which see p. 60. iTasbö: Mandaic plural spelling. 6. prr = jiriN\ 7 . D^y W j : cf. Syriac

Nrue\

N33T iiJ'J; also of a cycle.

No. 26 (CBS 3997) JTIDBO ΠΚ1 (2)

iyD' " " 'fi i^Jfl UrP " " 'S b)l

~a " " n y r ;t3Dn

(3) " " i w

x n r ' a κ π η (4)

1ΠΚ " " υ'πί>Κ " " ί>«1Β" JJOE'

IDDH ί>κ " " ΊΟΚΊ Π^Ϊ: ία " " '£ by ΠΪ:Β>

γγγπνι γ π ό κ ain

ΚΊη..π na t s t i j e s ' N

byio τ , κ πϊ κί>π d ' ^ i t j

τηηπ

*u rvan'S'-ob ii-i> pnrvn ί ό x n s ' p n

κη^ύι

N'-py ^aa ίόι nnya'i nnys' i m

i s s i c a n i>aa S!>i ni"i>a *όι w a

κί> (5)

' a n ' . . . κι ' a a w n i s d i ' d h u ^ i 'ao'J ύιρεΊ ρ π ' ϊ ί ρ je (6) "yt ρπί"Ν n'T3

'an

oao'x

NiB'C'B

a'an

(7) p n n

(8)

x> aim

prrK'j'b po'J

ΊΣ· p3"2 rvnS'SNI

ptc

s'Ty

panan

xoa

ΠΒ"Κ SJP3.K

'.aia π ' π τ κ χ xb . . . .

3 Π'ΠΪΒΊ π-όνπ ova πινηι

TRANSLATION " H e a r , Israel: Y Y Y Y

our God is one Y Y Y Y . "

" A c c o r d i n g to the

mouth of Y Y Y Y they encamped, and according to the mouth of they marched

(2).

to the word of

T h e observance of Y Y Y Y

YHVVII through M o s e s . "

they observed

"And Y Y Y Y

YYYY

according

said to

Satan:

Y Y Y Y rebuke ( 3 ) thee, Satan, Y Y Y Y rebuke thee, w h o chose Jerusalem. Is not this a brand plucked f r o m the

fire?"

A g a i n , bound and held art thou, ( 4 )

evil Spirit, and mighty

Lilith,

that thou appear not to B e r i k - Y a h b e h bar Maine and this Ispandarmed bath H . .dörä, ( 5 ) neither by day nor by night, nor at any evening or morning, nor at any time whatsoever, nor at any seasons whatsoever.

B u t flee ( 6 )

f r o m their presence and take thy divorce and thy separation and thy writ of dismissal.

[I have divorced] thee, [even as demons write] divorces f o r

their wives and return not (to t h e m ) .

(7, 8)

COMMENTARY T h i s charm, against the evil Lilith, is introduced by three quotations f r o m the Scriptures.

T h e first is the opening sentence of the Shemä,

which

still remains the contents of the Mezuzoth, or house phylacteries of the (209)

210

UNIVERSITY

MUSEUM.

BABYLONIAN SECTION.

T h e other two have occurred in previous t e x t s ; see 5 : 5.

Jews.

Unfortun-

ately the last two lines are too broken and obscure to be read. merely reproduced here the evident characters.

I have

In the segments of

the

circle at the bottom of the bowl appear words, some of which are forms of the divine Names n \ irr, niOX; also Ti^N ( ? ) and V W ( ? ) i.

for πιγρ.

Cf. the common scribal abbreviation, " or

also such

forms as VP and VI, in Schwab O. πΰ·ο m·. for T3, as in No. 5. 3 . 21Π: cf. 2 : i. 4.

rp3iT3'nn: there is no doubt as to the reading of this name and

it is remarkable enough.

T h e second and divine component of the name—•

which was an ordinary

[irlam,

[rv]3ra, or

has been expanded

so as to give the a w f u l pronunciation of the Ineffable Name.

W e cannot

suppose that the name was thus ordinarily spelt or pronounced, but the scribe has taken it upon himself to give this interpretation ( B>WB') of his client's name.

H e r e then is a clear survival of the ancient magical significa-

tion and use of the personal name (cf. Heitmiiller, "Im Namen ff.), as also of the pronunciation of the name itself. that

Jesu,"

159

It may be retorted

rv—would hardly be used to represent e, and that the original pro-

nunciation was Yahive, xxiv, 1 5 2 ) .

not—e

(see Arnold's valuable discussion,

JBL,

T h e latter thesis is right, but I think that the tradition repre-

sented here connects with the Hellenistic magic, in which, among various forms, lan occurs several times (Deissmann, Bibelstudien, have not found a case of

Ιαβη.

7), 1 although I

Further, in the Talmud ( S a n h . 56a) HDl*

appears as a surrogate for the Name, which Dietrich, ZATW, would vocalize as Yose. f r o m the Mishna, Sukk. Greek magical term

Blau (Zanberwesen, 1 3 1 ) objects to e, but adduces 45a, the surrogate

1

BV which he identifies with the

ωφν (citing Paris Pap. 11. 1896, 2746).

be f u r t h e r proof for ν in the current magical pronunciation. =

iv, 27,

This would As for

iT-

-e, we have not only the masc. pron. suffix for a parallel but also the

plural -e represented in the same way in some of our texts, e. g. 9 : 6, 1 2 : 1, 2 5 : 5, and also the proper name n u n 1

3 1 : 2.

Also on an Abraxas gem, see Diet, de l'archeologie chretienne, i, 141.

J . A. MONTGOMERY

ARAMAIC I N C A N T A T I O N

TEXTS.

211

I can find no other interpretation of this unique name-form. upon it \vas published in the Museum Journal which

called

assents),

forth some private criticisms

but

no better

explanation

has

A note

of the University, 1 9 1 0 no. 2, from scholars been offered.

1

possible explanation in the nun ' noticed to 7 : 8 ? ) .

(along Avith (Is

there a

In the first amulet in

my paper "Some Early Amulets from Palestine," J AOS,

1 9 1 1 , 272, line

16, rran'' is apparently to be read for the divine Name, a proof of western connections for the present form. ΤΊ3Π33Χ,,Χ: cf. Glossary Β for other forms. The name occurs in Ellis i, where it \vas first recognized by Levy, ZDMG,

ix, 470, 486, its correct

interpretation (as Spenta-Armaita, a daughter of Ahuramazda) being given by G. Hoffmann, "Auszüge aus syrischen Acten," Abhandlungen d. Morgenlandes,

1880, 1 2 8 ; see also Justi, p. 308.

f . d. Kunde

F o r the mother's name

P r o f . Kent suggests to me comparison with 'ΈρϋύΛωρος, see Fick, Personennamen,

112.

8. SODA'S: cf. 2 : 5.

Griech.

No. 27 (CBS 16041) ΤΠ31ΓΚ

12

(3)

1Ν-ΡΓ

KJK

ΌΠΠ

Ν3Ί

N'DX

(2)

ΠΠΧ108

HS

1»E"3

ΚΌ1 ΝΊ13Ί TI01P πί>13 Ki>PSn Tßplp κί>η£Π (4) NHS'SJ T I S 1 P 3 'b'rO ηύτκ κιηκι Κ ^ Ρ xnan iKaa « j ^ m ίόί":ι NDC-IKI KtJ>iai> (5) w s ^ i rra iin'tsn η ν τ » πκη ρπί> η η » κ η η η 'aaiivyaai 'NJDa pna (6) rrwa ain paS xjt3't5>B N U T 'ai .jiab «ja^w ΝΠΒ>Ρ Ό Τ Π Π Γ Ν 1 3 " Ι Ν Τ Ρ NJX w a (7) KOH NBE"SO pai> NJXA na I I T V A NJN ain nrra ;V3 (8) ΡΓΡΟΠ DITTO •yrmrK na i j n p p SRJN

(9) prpton qj/TD am x j ' j n trnvin

| M ' I > Ί>ΝΙ «NITS P A V N S>Y KJRPNSR; ΚΠΟΊΓΪΚΙ S H T T J ΚΠΪΒ» P A ^ Y

ss^xai KJRVNO

ηοιπ ΐΒ"ίΊ «nsK'ia Tim k j ^ t n ••in c a s e i n ^ i d o rnisir bin (10) Dna bin KDN^^a ' m a H ' ^ a (11) pna ;vw2 rrWx η ι υ ι ρ κ na i n t p nntrnn , . . . nana n a n a η τ ο 'vpd po'P na nnxap'j nnsmD Na n a n n a n a a κηκίτα ;in>bv COMMENTARY

After the introductory appeal, "In thy name, Ο Lord of salvations," etc., the inscription for lines 2 b - n is practically identical with No. 2. This portion does not need translation and commentary. The remaining lines, 13-24, are so mutilated or obscure, that I can make out but few connected passages in them, and hence I do not present them. There are a few slight differences between the parallel texts, this one being probably more correct. The most considerable variation in text is in 1. 9, where the sorcerer says that he laid the ban upon Hermon; cf. my note to 2 : 6. The same Yezidäd bar Izdandüch and his wife Merdüch bath Banai, appear in No. 7. There they are the subjects of the charm, here Yezidäd operates magic in his own name. Cf. the mutual character of the charm in No. 2. In 1. 8 the wife also takes up the exorcism.

(212)

N o . 28 ( C B S 2972) UNCJI

ΙΙΓΠΒΜΠ M2IA Υ

. . . bv

waarrx

Ι

. . - N : x i MAT^I' x o a JSTB NJNXI S ' A I ? n a

x!> xai>y ^ a ^ pax ^ixa; na ηπχ m a (2)

kb'D'B' •'jjy •'-.pi x n x ' w n x ) ^-in p a o j (3) ιτπ (4)

T W S

aaw:i

η π rpa^a χ κ τ χ i m .T^MPI

a by iunD-ΐΕπ « n a m m i

[Ι]ΪΠ:Ρ

nbba

j^tso

[ ' j na] nnx i n a anna»:! j r w j i ~\V ' m e i a [ . . . n : x ] p x i n bv p r o v e n KITD'pi r p a ^ p a PPDS xi> . . . .

' M prima ΤΙ^Χ . . . . .

(5)

Τ i > M « n a m m a i ΠΚΠΙΡ

x n r t y na^-π

^Ι

naaoi naxi'a S w a r m ΓΡΒΒΟ p a x p a n pnina

TRANSLATION

In thy name, Ο Lord of heaven and earth.

Appointed is this bowl to

the account of A n u r . . . bar Parkoi, that he be inflamed and kindled and burn (2) a f t e r A h a t h bath Nebäzak.

Amen.

Everlasting presses which have only been pressed upon ( ? ) man in his heart. (?),

a

( 3 ) T a k e hrk, and hot herbs ( ?) which they call sunwort

mtlln and peppers

hast sprinkled upon

them and the rites of love which thou

(?)

(4) She shall sprinkle them upon this A n u r

...

b. P. until that he be inflamed and burn after A h a t h b. Ν and in lust and in the mysteries of love, in order that take pieces f r o m his heart and the charm

(5)

his name ( ? ) .

In the

name of the angel Rahmiel and in the name of Dlibat the passionate, the gods, the lords of all the mysteries.

Amen, Amen,

COMMENTARY

A love-charm—such is the import of this sadly mutilated but interesting bowl.

It belongs to the same class of magic as No. 13, but is more

romantic, for there we find a charm for a childless, neglected w i f e , here one for a passionate woman to bring her lover to her side. of a bowl for such a dcfixio see above p. 44. (213)

F o r the use

T h e first copyist was able to

214

UNIVERSITY

MUSEUM.

BABYLONIAN SECTION.

read more than I can now, as, since it was in his hands, the bowl has been cracked and then repaired.

The lacunae in the text are tantalizing.

So f a r as the text is legible, the charm which names the two parties adjures the passion of the beloved.

Some praxis is described, a simula-

crum is evidently used, for "his heart is to be torn in pieces," and on this image is to be scattered some kind of salad of hot herbs expressive of love's passion, while the beloved's name is to be formally pronounced. Blau has collected the Talmudic material on philtres in his

Zaubcr-

ivescn, 24, 52, 158, 1 6 7 ; n. b. the recitation of Bible verses over the loveapple, p. 52, n. 2 (with literature).

In the Old Testament we have mere

references to this aphrodisiac {Gen.

3 0 : 14 ff., Cant. 7 : 1 4 ) without any

note as to magical manipulation.

For later Jewish use, see the numerous

philtres prescribed in Thompson, ''Folk Lore of Mossoul," PSBA,

1906-7.

But it is from the classical and Hellenistic field that we have most knowledge of this amatory magic, and the connections of the present text are found in that direction.

Of course Theocritus's second Idyll comes

to mind, in which the love-lorn maiden casts the various philtres into the fire with adjurations of Hecate.

For this classical field I may refer to the

monograph of O. Hirschfeld, De incantamentis apitd Graecos

Romanosque

et devinctionibus

amatoriis

(Ratisbon, 1863) ; see p. 42 for aphrodisiac

herbs; also see section 8 (p. 233) of Abt, Die Apologie

des

Apuleius.

In the magical papyri numerous erotic incantations are preserved, e. g. in the Paris Papyrus in Wessely, Vienna Denkschriften 1

x x x v i , 1. 2622 ff., xli, p. 52, 1. 976 fif.

hist.-phil. Class,

But the most graceful and famous

of these charms is that inscribed on a lead plate found at Hadrumetum, N. Africa,—buried in a necropolis, just as our bowl was buried in the earth.

First edited by Maspero, it has been since frequently published:

Wünsch, CIA, App. continens defixionum ionum

tabellas, p. x v i i ; Audollent, Defix-

tabellae, no. 2 7 1 ; Deissmann, Bibelstudien,

2 7 1 ; Blau, op. cit. 96; Wünsch, Ant. Fluchtafeln,

2 1 , and Bible no. 5.

Studies,

It is Blau's merit

to have specially pointed out the Jewish connection of this text.

Now,

between this Hellenistic charm and our bowl Ave find an almost literal 1

I may add now F. Boll, "Griechischer Liebeszauber aus Aegypten auf zwei Bleitafeln," in Sitzungsberichte of the Heidelberg Academy, phil.-hist. Class, 1910, no. 2.

J . A. M O N T G O M E R Y

ARAMAIC INCANTATION

215

TEXTS.

c o r r e s p o n d e n c e in the trinity o f terms f o r the passion a d j u r e d in the lover. With

o u r invocation

that the m a n

"be

enflamed and kindled and

burn

a f t e r " the girl, c o m p a r e the l o n g i n g of the G r e e k maiden D o m i t i a n a that her l o v e r come ίρ. βασ.

έρώντα

aypvTTvorvra

μαινόμενοι*

or

βασανΰόμενον

ερώντα

μαινήμενον

— r e p e t i t i o n s like those in o u r texts.

or

βασαν/,^άμενον,

W i t h this probably

technical f o r m u l a c o m p a r e the second of the c h a r m s cited a b o v e by W e s sely : M a y X do n a u g h t until εμί, κ. τ. λ. come

ΐ»

ελ·&οϊσα

τζρός με

τον

δείνα

A l s o in o u r 1. 4 there is an echo, of

ry ώιλίακαϊ

kpun

ml

π/ηροφορονσα

αγαπώσα

Domitiana's

στεργοϋσα

w i s h that

he

w h i l e the f o r m u l a " t o the n a m e , " 1. 1,

ίπι&νμία,

and the use of " h e a r t , " 1. 2, indicate G r e e k

connections.

H o w m u c h J e w i s h , h o w m u c h G r e c i a n , the H a d r u m e t u m tablet is, it is difficult to determine.

O u r t e x t s h o w s m a n i f e s t ties with the love-magic

of the Hellenistic w o r l d and is the eastern representative of the philtres o f w h i c h the N o r t h A f r i c a n t e x t is the most notable w e s t e r n e x a m p l e .

The

spirit of both these t e x t s is G r e e k rather than S e m i t i c ; but the f a m e o f J e w i s h m a g i c appears to h a v e m a d e its solemn f o r m u l a s eligible f o r the desires of passion.

O u r text, it is to be noticed, is not at all J e w i s h in

religion, is o f m o r e simple original t y p e than the A f r i c a n charm. For charm

the cited

Algiers, of

a

praxis by

1908, man

of

our

Doutte,

p.

Magie

253:

should

text

"A

procure

I et

may religion

dans

who

wishes

woman the

compare

following

a

Moorish

l'Afrique to

materials

du

gain from

loveNord,

the

love

neighbors

w i t h w h o m she has n e v e r e a t e n : coriander, c a r a w a y , g u m of terebinth, lime, cummin, v e r d e g r i s , m y r r h , some blood of an animal w h o s e throat has been cut, and a piece of a b r o o m hailing f r o m a cemetery.

O n a dark night she

is to g o into the c o u n t r y w i t h a lighted brazier and t h r o w these d i f f e r e n t articles one a f t e r another into the fire speaking these w o r d s : Ο b r i n g him m a d !

Ο

mastic, raise in his heart anguish and t e a r s ! wakeful

in d i s q u i e t u d e !

Ο

kindle the fire of his h e a r t !

I.

Ο

Ο white lime, m a k e his heart

c u m m i n , b r i n g him p o s s e s s e d !

Ο verdegris,

Ο m y r r h , m a k e him spend a f r i g h t f u l n i g h t !

Ο blood o f the victim, lead h i m p a n t i n g ! m y side."

coriander,

caraway, bring him wandering without success!

Ο cemetery broom, b r i n g h i m to

Etc.

rpöe"^

=

«f

τυ

όνομα,

and see Heitmiiller, "Im

Namen

Jesu,"

95

ff.,

and his definition o f the phrase as indicating " d i e Z u e i g n u n g an eine P e r s o n

216

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

unter irgend welchem Gebrauch ihres N a m e n s " (p. 1 0 7 , and at length, pp. 100-110).

As

or

even

'BOS: I translate the words without any certain sense.

For

Septuagintal. l..-ιυχ,

he shows, the usage b e f o r e C f . also B ö h m e r , Das biblische

ITtUJ:

(B>33,

Semitic

"Im Namen,"

4.

?

the noun '3 see to 7 : 1. a moulded

us is not

If

might be read, the reference

"press")

figure

representing

the lover.

could be

to

Below in 1. 4

the space b e f o r e the man's name may have contained " i m a g e o f , " or the like.

T h e latter part o f the line is most obscure.

appears as the seat o f sexual affection.

T h e " h e a r t " (also 1. 5 )

T h i s is a Greek usage, not Semitic

( w i t h the possible exception o f the H e b r e w phrase times

with a woman

as the o b j e c t ) .

in,

S e e Andry,

Le

coeur,

used five 5, f o r the

Greek idea o f the heart as the amatory organ, p. 1 5 ff., f o r the late Semitic use.

P . 1 7 he quotes a Spanish A r a b i c poet who speaks gallantly o f being

wounded to the heart, but the metaphor is that o f a mortal wound. 2 3.

I translate the ppl.

Γ303.

as

a

lso

ΓΡ00

1· 5, as imperatives; c f .

R a b b i n i c and S y r i a c usage. Ol "Jin: to =

this

list

of

aphrodisiacs

the

clue is given by K,vTiJ (N"1-

pi. ending, as in M a n d a i c ) , which is the piper

Candidus

( P a y n e Smith,

col. 2 3 0 3 ) ; its pungency was evidently regarded as possessing erotic power and symbolism.

T h e n i n n , if the reading be correct, and ΚΓΡίηΠΝ a r e to be

explained in the same way f r o m their roots, " p n , m n , " b u r n . " NB'D'B' OJy doubtless lies in the L o e w ' s Aramäische

same

circle o f

Pflanzennamen

ideas.

May

does not

|bi>t3ö be

contain

mushrooms?

these words.

The

" r i t e s o f l o v e " are the magical practices. 4 . πνίγε»: I compare S y r i a c n e s s " ; the ending &'a f o r 5.

r r a ^ pü T P 0 2

:

Knurm

(sub

nits'), "boldness, lascivious·

äyä? a

noun, or better

a ppl. like f3DJ, 1. 3.

The

phrase is simplest interpreted as a r e f e r e n c e to the lady's slowly tearing to pieces the facsimile o f her lover's heart, with the intent that he perish o f l o v e ; c f . again Theocritus's second Idyll. ' Cf. the phrase quoted in Lane's Dictionary, and torn my midriff."

782: "she has overturned my heart

J . A. M O N T G O M E R Y — A R A M A I C I N C A N T A T I O N

the lover's name is to be pronounced.

211

TEXTS.

For the angel Rahmiel

see to No. 13. η τ ί π : one of the Mandaic forms of Dilbat, a name of the Babylonian Ishtar, especially in her stellar capacity as Venus.

For the Mandaic forms,

see Brandt, Μ and. Sehr., 45, 85; also in Hesychius as ΔΟ.εψατ, and in Bar Bahlul as nain. 3

For this form, see Nöldeke,, Μ and. Gram. § 25.

Babylonian use see Jensen, Kosmologie, Jastrow, Z A , 1908, 155. priate.

The epithet

For the

18, and the latest discussion by

A s the goddess of love her patronage is appro-

Nnwy

(cf. 3 8 : 7) recalls the Babylonian eszu, a

frequent epithet of gods, while Ishtar especially appears as the raging goddess, whether of war, in Assyria, or of love, in the Izdubhar epic.

The

same epithet became the old Arabian name of the morning-star, al-'uzza, (Wellhausen Skizzen,

i n , 4 1 , Nöldeke, ZDMG,

denied by W . R . Smith, Rel. Sem., 57). 2

the morning-star, Lagrange, Stüdes, and TymriET? (Lidzbarski, Handbuch,

xli, 710, the identification

The Edessene

Pry

was originally

1 3 5 ; cf. the Aramaic names KTinncy 347 f . ) .

* S o also to be explained neVi in S c h w a b , Vocal·.,

403.

No. 29 (CBS 16055) ΓΡΤ

ΡΡΕΙ

NA ( 3 )

ΙΒΉΊ NA A ' ^ S N S I ' ( 5 )

[CJXNS

]

ΟΤΙΗΙ

^P-I

to ΠΓΡ3 ja run ;d h j o (6)

p y x i js'tn m

nnpjyi " " w a i (7) K"3

DITTO

. . . . .

(8)

[P3^J/]

. 3K ^ S P

HEM

NJI?3BO

K^E'J "131

'ΊΤΠΙ

(4)

Β·^ΚΠΚΊ> m x a x m n n m o ^ a

κη'ί"ί>ι p r ' a ρ τ η

N3NT3DXF W 3

pa>I3 p p n a i p p n ιοί

KJIIDN!' NIXAX RRIN·· ( 2 )

'SLÖL

ΝΤΕ» PB"E> 1 3

ΝΊ31

nyop

P ' ^ s t'Ws ^ ΝΠ;31

nrnn

ΧΓΐΊ>3321 NNE"3

'ΚΔ'ΊΤΠ Π Τ Γ Π 2 1 ΓΡ)Τ32

Η Β»

'JA HI «AM KI.D ·>ί"ί> YJA JNR« DIDT- swvp. . . (9)

TOCPOL KJTJL N J C P D 1 KJJNIIOL Κ ^ ΰ Ϊ Ο PITO'«? KJ"I3["1 ( 1 0 ) ΚΊ>"|1 HJITCTR ΚΠΊΉ .ΤΠΚ I ^ S ΓΡΠΧ ( 1 1 )

R.

Η

YP YP Η

RO VV Γ Ρ Ι

Ϊ0"0"Π

IO R R W A

PA^Y

n'c^yi D'pntJ'b 'pnts» '3 iprrr n ' D i m s n i o s i>a n o κπί>χ κιπ iaa> π κ ι ι τ η κ α ι N"L3'2 Κ3Ί

ΚΠ>Χ SIP! ΠΗ315>ΊΊ Π'Ηΐ2Η'ΠΪ>1 ΓΡΠ2Β>ΐΗΊ>1 Π1ΓΡ2 ( 1 2 )

Ί> ΪΡΠΟ

TRANSLATION

[ T h i s b o w l is appointed in the name o f ? ] ( 2 ) Y H W H Sebaoth f o r the salvation [and sealing? of Metänis]

( 3 ) bath Resän

(4)

and

sealed ( 5 ) f o r Metänis b. R . , — a n amulet in the name of Y H W H Sebaoth f o r Metänis b. R .

A n d bound ( 6 ) f r o m her, f r o m her children, f r o m her

house, f r o m all her dwelling, are the evil P l a g u e s and evil Demons and the evil and the decent Lilith and the Necklace-spirits and . . . Menstruation and T o r m e n t o r s and the H a g s of the wild and Impurities and Epilepsy ( ?). W e adjure you

(8)

w h a t s o e v e r evil thing lodges in the house

and

dwelling of Haliphäi bar Sissin . . . and Darsi the foreigner and A s t r ö b ä (9)

L e p r o s y , Plague, Stroke, the kindly and . . . Lili, and the

Demons, ghostly Shades, and all Goblins and evil I n j u r e r s whose names I h a v e mentioned and whose names [I have not] ( 1 0 ) mentioned: I exorcise and a d j u r e and make fast and bind and m a k e fast (sic) name of M W , of K S , S S , M S , B S , K S , K S , B S , the great God, M e s ö ä h his name.

upon you, in the

( 1 1 ) I-am-that-I-am,

H e is God, the L o r d of all

w h o s e throne is established between the ethers and his eternity (318)

Salvation, (world?)

219

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

is established for

( 1 2 ) in YHWH and for his praise and the faith

in him and his service.

He is the great, the mighty God. COMMENTARY

A charm made out for two different parties, ( 1 ) a woman Metänis and her household, and ( 2 ) for several men and their house and quarters. These may be lodgers in the woman's house. "foreigner."

One of the men is a

The tone of piety in the charm is superior to that of the

other texts; the incantation is in the name of YIIWII Sebaoth alone, whose praises are dwelt upon in almost liturgical fashion. I . The charm appears to have a double introduction.

Most of 11. 3, 4

is unintelligible. — j r t n : possibly the father's name, Syriac iOKW, "prince."

5.

One is tempted to compare the name of the famous R o x a n e ; the masc. parallel Roxanes =

Persian Rösan, Justi. p. 262.

But the 0 should be

indicated. 6. πτίί'ηι '3 'b: see above, p. 76. '3 developed into a distinct species. 7. KDS"3: Syriac kcpsä.—K13T

ma}' be euphemistic and then have

Cf. the epithet N3NO in 1. 9. ΝΠ33: cf. 1 7 : 3 . — ό ι ο : Syriac KOIKE.

Ό : one might think, in the context, of abortion. Talmud D^'fli ρ

But in the

is a demon o.f nervous trouble or epilepsy, Bekor.

see Grünbaum ZD Μ G, xxxi, 332 for some discussion of the word.

44B;

Epilepsy

was a most common disease in antiquity; n. b. the miracles in the New Testament, and for the Hellenic world cf. Tambornino, De daemonismo,

5 7 : often equivalent to insanity.

antiquorum

It has been generally sup-

posed that the Jews were particularly subject to this disease; M. Fishberg in The

Jews,

London and New York, 1 9 1 x, denies this, but admits the

nervous pathology of the race (chap. x v ) . cited in Bekor.

Cf. 16: 8 for another disease

44.

8 . ΓΡΓΓΠ : alongside of 'TL, 1. 6 ; the form appears in the Syriac and Mandaic bowls. 'ΝΒ^Π = ptw

Palmyrene ' B ^ n ; for signification, cf.

snsiriö.

: cf. the Persian ( ? ) names Sisines, Sisinnios, Sisoi, Justi, p.

3 0 3 ; on the etymology of Sisines see Nöldeke, Pers.

Studien,

404, no. 1.

820

UNIVERSITY

MUSEUM.

BABYLONIAN

C f . the Jewish names stmts' and WB>'E>, Seder

SECTION.

ha-Doroth,

ii, 348 f.

A l s o in

Pognon Β (where I'BW) it is the name of the parent—mother or father? Is NTC an additional name?

O f 'ΒΠ we learn only that he is a

foreigner.

A l s o N3nt3DK is evidently a Greek name. 9. JJJJ'K: the demon o f f s p r i n g of A d a m are called DTK 'J3

in the

Zohar, Eisenmenger, ii, 422. DiDin : for this formation, see Levias, Grammar of the Aramaic . .. in the Bab. Talmud,

§ 975.

Idiom

F o r similar eruptive diseases named in

these texts, see p. 93. K^D

'33: epithet of the goblins;

Rabb.

«bits, Syr. tellä,

"shadow."

C f . the 'jf>t3, T a r g . Cant. 3 : 8, etc. T h e lacuna at end of the line is supplied by help of 1 4 : 6. 10. F o r the dominance of sibilants in these magical words cf. p. 60. A t the begining and end of the series are characters enclosed in square lines. 11.

'3 : for

)'3, as also in the Talmud.

There follows a lapse into

Hebrew—probably a citation. •'ρπκ>: one of the seven heavens of Kabbalism. 12. π'Γοβίπ : for n'nnnnn ? ΠΉ3157: it is strange to find this word of magical connotation used of true worship in a Jewish text.

No. 30 (CBS 16096) "rDTUS'D'N (2) 1 2 Β ^ - υ ΐ - ΐ η ΧΓΠΚ 1 3

Κ η "ΠΙ ΝΓΡ2 ΠηΧΠ·:ΐ Ο'ΠΠΪ 1DN

ίο (3) Κ Τ Π ίΠΡ to NJL5ND JO Κ1Η JO KB'Dl

Jö ^atTD ΓΙ [ 2 ] . . "ΙΓΠ

KH2PJK1 K-I2H ΚΓΡ!»ί> ITH JO ΝΠΌΤΤ Κ1Ώ1Π ΠΗΗ IXT κ η s o ^ rva ηκ n m x r y pti"2 prrn je 8 T [ n ] t s sonn

1165"3 ΡΠΠ t - Xn2'PJ

ΧΓΡ^ί>

κ γ ρ π ο ν π swj? NJI2PJ (4) ΧΊ3Η NJNJ'J;

k ^ d (5) t f u ^ n to x n u t t n » νίπ ρ β» a b'n π β ή κ π κ 2 ^ 2 η η υ - x t s i s sin ja TRANSLATION

Bound and sealed are the house and the life of this Ispiza bar A r h ä , and Yandundisnat bar ( 2 ) Ispandarmed, and . . . bath Simköi,

f r o m the

S u n and Heat, f r o m the Devil, the Satan, the male Demon ( 3 ) the female Lilith,

evil

Spirits,

the

impious

Amulet-spirit,

the lilith-Spirit male or

f e m a l e ; the E y e of man ( o r ) ( 4 ) w o m a n ; the E y e of contumely; the E y e which looks right into the h e a r t ; the mystery which belongs to the evil Potency, that impious l o r d ; f r o m the evil hateful P o t e n c y ; f r o m disturbing V i s i o n ; f r o m evil S p i r i t s ; f r o m that impious L o r d , in the name of

COMMENTARY

A charm f o r two men and a woman f r o m certain specified diseases and demons.

The

difficult, the writer

inscription is using

the non-distinction of 1

illiterate

a very

and

individual

the

script

chirography;

and 1 . the Ν which o f t e n consists

particularly n. b. the D, of

but

upright strokes, and the use of one f o r m f o r internal and finial J

two

except

in the w o r d )D, where a finial is used. I.

"IDS*:

for

TDK.

N r a c s : cf. the S y r i a c fQK'N ( A s p a z ) 1 : 3.

(»BDX

f o r the H e b r e w neB'N in Dan.

occurs in M y h r m a n , 1. 1, to which

(221)

I

cite the

Babylonian

222

UNIVERSITY

Aspazanda.).

The

MUSEUM.

Persian

BABYLONIAN

KISC'N is "house,"

SECTION.

and NOt-BC"*; "steward."

M a y it be an abbreviated f o r m of the latter word? 1 x m x : cf. the biblical Arah, a post-exilic name. ü X ' n j n r : so the most likely reading of the name. 2.

MDD'D: the

characters

inscription from the Don, =

are

uncertain.

Cf.

Σεψεικος in a

trDKe': the first word is the Mandaic

spelling

for "the

which also in the Mandaic religion is regarded as an evil genius. Ntrp, see Nöldeke, Mand.

Greek

Persian simikos, " s i l v e r " ; Justi, p. 294.

Gram.,

§ 42.

Sun," NDO =

C f . Ps. 1 2 1 : 6, 9 1 : 6, and see

Griinbaum's discussion of the n n o 3Dp, the demon of the midday sun, ZDMG,

x x x i , 251

f.

NTD"I: an error for Nni'pJ.

N i m (cf. 1. 3 ) , or intended f o r assonance with

C f . the unabashed

rhymes.

spellings in

Samaritan literature to

O r is there a play on the roots,

produce

and 3p3 being used in the

sense of " n a m e " ? — i . e. the named spirits. κγρ!^ n n :

cf.

Ν.

T.

~vtiua. δαίμονος.

t o x r j ? : the last two letters are dittography.

There follows a list of

various kinds of "evil eye," for which see p. 86. 4.

twrriDKn t o ' v : so the most likely reading; cf. Lidz. 4, end, Nry

NJNIDin (?). "The

eye that sees

(or

of

those that see)

within the heart" is a

reference to the uncanny effect of the evil eye. In what follows some corrections are necessary.

Ί&Π = i m

?; for

|"B"2 read r a 'Π as farther on, and correct ΝΓΙ13Τ to KnuiNr with 1. 5. is evidently a repetition of phrases.

The

taviD w t n At

=

There

^ π (like the NCO py) is the

personification of the power operating these psychological wonders. the Rabbinic mro (Joel, Der Aberglaube,

b'n

Cf.

i, 8o), the N e w Testament όννάαεις.

iK'UB' 'θί>π, 24: 4·

the end of

1. 5 comes a long series of characters which do not

appear to form words. 1

word;

According to Karmsedin's Lexicon, in

lingua

accompanying

Nabathaea

name

nm*.

est

oecononius

quoted

by

Payne-Smith

et viatorum

exceptor,

under etc.

the

latter

Observe the

No. 31 (CBS 9008) sum n n m

(2) xnsn-i' KDN3 xjn ictd

p ^ n s (5) [ n w · : ! p n t s p v c x jc»3 S e n κο^πι

rrrn

(3) n s n j e c s 13 n m i n

xntr,>i (4) xniono nrv3 ;oi

mi-i^DK 13 Π3~χ"ΐ x j m nrrm (6) κπίηπί' nds-3 pi>n t n o j e i psnnai pnaj;a Ines n n ^ w

m x i s i o c m s C lom-inj (7) ΊΓΡΠΧ1 cvr3

x m r 6 jntfij χ in

+ — - Γ - f τ + + ιΤΊ^Π πίΌ pSX P£X XXXXKXX (8) ΠΠΧ Π Χ ΠΧ ΠΧ H X W ΝΠΙΒ nj» n r m

nanjöDS m

πηικτ

n m χηΓοχι (9) ΠΓΡ3 i D j r r j i mrnim: p~x SB»3 (10) Χ^ΊΤ, xnm^i xninns nrva jm TRANSLATION

This bowl is designated for the

sealing (2)

of

the house of this

'Dadbeh bar Asmanducht, (3) that from him and his house may the Tormentor (4) and the Curse and the very evil Dreams. fortified and confirmed, (5)

remove

Charmed;

corroborated, strengthened and sealed and

guarded are these bowls for the sealing (6) of the house of this Dahbeh b. Α.,

that they

may not lodge together (with them). In the name of

Yähihü ( 7 ) N H R B T M W , S, M R ' S , M R M R , 'oth Sasbiboth, Astar, Mütä. YSHN'H,

A h , A h , A h , Ahah,

(8)

A A A A A A A , Amen, Amen,

Selah,

Hallulia. Sealed and guarded shall be the house (9) and w i f e and sons of this Dädbeh b. Α., that there may remove from him and his house the Tormentor and the Curse and evil Dreams.

Amen.

COMMENTARY

For a general discussion of the epigraphy and language of this and the

following

Syriac

bowls

(Nos.

31-37), see Introduction, § 6.

The

crosses in 1. 8 are the same as those which occur in the center "seals" of these Syriac bowls. i.

'31 p t ö : cf. 8: 1, and see to 3 : 1. (223)

224

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

2. Dädbeh son of Asmanducht appears also in Nos. 12 and 16. the latter name appears in full Persian form, 3.

πρη =

Here

-dücht.

πρη: see to 4 : 6.

4 . p n r o : see to 4 : 6. 5. pb'no: for 'nc.-NDKD 6 . iXTitC: v o w e l s ; cf.

a play

on

the magical

with reference to the four duplicate bowls. the

use of

Tetragrammaton,

with the three primary

the seven vowels

is also found, Paris Pap., 1. 3019

ff.

in

Greek;

there ω/ω

No. 32 (CBS 16086) -mi

n n r n •psnJBD'K ία

nnmxn

(2)

n r p a i xncnni' x c x a xjn i c t c

Χ1Π O (4) ΧΊΠ1Π "Ρ2$Π Χ"Π25/ ΧΓρϊίΊ KJ'DI X11S XCyin x i u n D i turi^ υ ρ

Stb1

pnio ^v XTarrai

anai χ τ π ε in y i s ' " 21

prr^y ana 2·,η t d i u e d ' x

x j v ^ j xci? m u x

-iDorrx prunai [ x n ] x o i

ninx

mivx

12 ' i m

nrr[a

p]

(9) pa[p2x^]

Dnnni D"n[ni] mnn t d k cn[nriO

~PDXI

pnsnni

x n m nyixi

s . p x i χη^2πί>

trpanona

a m nn xi> i m j n (11)

[NJNVNIZ'

frcnp

nrraa r r x i ΐάο^ι

η u jo rnnx m n x n x

χγτ^ϊ

p a ^ y p ^ d i xci>y 10 l a y pnanai (8) xat^i

[x]i»an nirrxi

x w

XNOI^I

XB"3

xrv^i

aura

xh'p

Kenn]

ba η^κη-κι

xnneb

12

ΊΑ JDI - P A N J Q D ' K

ΓΡΓΡ ΓΡΓΡΓΡΓΡ.Τ D I M

XNBM

XRTAAC

(6)

[itw

xmi

a ^ κ γ ρ ν ί

xjv^j

sma

xat^i

[k.dki] x n i b n ^

NT]ariDna

njv^

t^an

pjvp'aB' πίΊτκη h a

ntsijn trän ρ n c j x i

(12)

una

niva ntsjniji DTinnu [n]S>D p a « ρ ο κ ( 1 3 ) xy π τ ρ ,ΤΠ' HTTP c w a p e s κηοιίΊ sn>aac f s n r j p i

nj[i3di (10) jsi

t0

(11) Swp

xvanDn

nnaai rija nnn:m n a n J i : [ D « na naiKT xj]nn

This inscription is practically contained in No. 32, with a change in the name of the client, who is the same as the one in the Syriac No. 3 1 Nos. 12, 16.

(230)

and

No. 34 (CBS 9012) X'DX

i " " i^na (2) >axa l a - t r a u n i r r a i n n ^ painni> x c x a x : n tare

i r a r - -irvai rinjai nam rrnmxi nn^a· (3) n n ^ a r a i m n TON xa^pn ' j - x b-na j·:- Χ Υ Γ -px lap·. sum N a ^ s n o " a x n -px (4) c n m T E N ' a x a 1 2

xipn^ai

XJ^xbi n j n x ^ s n b s n s a f s n xni>a x i n a (5) c n n i Y C X c n m TDK

ρπτιη

iiOti*

ρπ'ηΟίό

Ρ5ΠΤΙ

XAAIA X-IHDI K B W

MNXI

1J3

Q'nn',

^ X ' A A (7) c . r a

Η^ΚΙ x n i c a nr:pi

πτ3ΐ

TDX

(6)

pep

nSa xn:ai

xj-ip-.aai

χετιπι

"llDXa

pTDN x n S n a i

XVDX τ - χ ι

ΩΤΙΠ1

X^ai

n n n ; x n n ' a a (8) ' a x a i a -ira-nn "irvai n u s a

n^xi

na xa!>a pa'i>s'n n n p r y a i υ τ na ρηχ-r nanna m n

baai

nanp ;a n ; a

xiay

^xnaji

VDX

ΧΌΧ

p a ' n m xan x a n n i x e p n x n a XJ- xanm

X"llt2

^X'am

faai

p e n n nan (9) τ η

XnXaTl

caaiaxi

xacSi

X'au

X'I>na

x a n n a «ja^nm

x a t ^ i Na£>y

ΈΠΡΤΗ ( 1 0 ) ÜTE» bai x i n x i

X'A^

ra

XT,j ( 1 1 ) niDxa n e n x x r j ' i e a ' i npan !>2Ϊ pi"in xi> xi^yai s n a p !>jn pu/ax^ ΠΙ-ra T i i j n ' j i

ennn'j

n>n p a x

pax

xinxi

x ' a s r xnrai> x a n y

xo^m x n > a a a n j a n r n i ^ a x a na ( 1 2 ) " f a u n i m a i maai n r ; p i οτιπητη

xmraeoi

»«•-im κ τ η ι anpn

xaini

xnDim

xrn

xnimai

xnmbi XL*"a Kobm xni>aaa ;a ( 1 3 )

tibi ni>nai

πτ3

xn^Daai

xnna^ai

jtenm χιπο

xn^i

xvpn na na

X'·: fiaai n n n : x i xnt^i

χκ"3

Tina

itiin'm

x n ^ a a a non^ni

x-iayai

p a n χ-ιπσ η 3 n 3 i n n a x m 3 n3 -itinvi κί>ι ( 1 4 ) TRANSLATION

T h i s b o w l is designated f o r the sealing of the house of

Mihr-hormizd

b a r M ä m i ( 2 ) by p o w e r of the v i r t u e of J e s u s the healer, by the virtue of m y mighty relative.

C h a r m e d is the dwelling, and the abode ( 3 )

and

the house and the w i f e and the sons and the daughters of M i h r - h o r m i z d , w h o is s u r n a m e d b. M . ; c h a r m e d and sealed the R e d S e a and they Charmed

(4)

even as

Moses

commanded

(the w a t e r s ) stood up like a wall on both sides.

and sealed, charmed and sealed, ( 5 ) by this w o r d which (231)

God

232

UNIVERSITY

MUSEUM.

BABYLONIAN

SECTION.

laid upon the earth and the trees which. . . their tops; charmed and sealed with the seal of the mountains and heights; (6) charmed and sealed (with the spell which is) in the heavens and the earth, the sun and the moon, the stars and

(zodiacal)

remain in ward.

signs, and by the word they are charmed and

In the name of (7) Michael the healer and Rofiel the

reliever, and Gabriel the servant of the Lord. Charmed and sealed is all evil that is in the body of Mihr-hormizd b. M.

(8) and in his house (and) his w i f e and his sons and his daughters

and his cattle and his property and in all his dwelling, by the signet of Arion son of Zand and by the seal of K i n g Solomon son of David, (9) by which were sealed the Oppressors and the Latbe.

And

we have

sealed

with the seal of El Saddai and Abraxas the mighty lord, and the great seal with which were sealed heaven and earth and all Demons foul Knots and Latbe,

which contend against him.

(10)

and

A n d a seal is this

against Harm and Constraint ( ? ) , that they shall not at all enter in.

And

every Damkar and Salt and Sara are charmed by the spell of ( 1 1 ) fire and the enchainment of water until the dissolution of heaven and earth. Amen, Selah.

Amen,

Sealed and guarded be the house and w i f e and sons and

property and body of Mihr-hormizd ( 1 2 ) b. M., and depart from him the Injurer and evil Dreams and the Curse and the V o w and Arts and the Tormentor and Damages and Losses and Failures and Poverty. And

sealed

and

protected

be

Bahroi

bath Bath-Sähde from the

Tormentor and evil Dreams and the Curse and the V o w Practices.

and Arts

and

A n d charmed be the Tormentor and Lilith and Ban-spirit, who

thwarts her in her hand and foot, and may it not approach nor afflict this Bahröi b. B. COMMENTARY

T h e text is of the same order as those immediately preceding.

A t the

end the charm is operated for a woman (with a Christian name), presumably the wife of the chief client of the text. ι . Ρ»1ΓΙΠ: the reading is certain, and the word is parallel to ΝΠΟΓιΠ in the previous inscriptions, but the formation is unique, if it be not an error; 'Dinn would be a Pael inf. A Hormizd son of M ä m ä ( i ) appears in No. 15.

J . A. MONTGOMERY

ARAMAIC INCANTATION

233

TEXTS.

i T ' D n m r r a is the same as Mitr-öharmazde, or Mihrhormuz, the name of the murderer of Chosroes I I ; see Justi, p. 216. 2.

X'DS: here applied to the sorcerer, but otherwise of God, e. g. 3 : I,

or angels, e. g. Michael, 1. 7.

See introduction to notes on No. 32.

'Jns (evidently so written) I take to be for ΤΠΝ, "my cousin."

The

magical tradition was handed down in the sorcerer's family, cf. 8: 11. NniJSCO = iODtt'D, but of peculiar formation. 4. ΚΕΊΟ: a point over N, also in the same name in 3 5 :

6—diacritical

for e? T h e charm is the effective one used by Moses at the Red Sea, cf. 1 4 : 22.

See p. 64 for the magical use of such episodes.

lBp is a reminiscence of Josh. narratives.

pD'J Jirmn

Ex.

But the plural

16, and indicates conflation of the two

3:

appears to be a confusion for firi'DO ΉΠ jö.

'im

is Palmyrene and Rabbinic, not Edessene, but is found in neo-Syriac, Nöldeke, Μ and. Gram.,

§ 153.

5. m s c N : of laying a spell; the same verb for laying a ghost, 1 6 : 11. T h e A f e l is a hebraism.

Compare Is. 9 : 7 : " a word Y a h w e has sent in

Jacob, and it has fallen in I s r a e l " ; i. e. the magical word itself is potent. 01

Kjiv X: the reference of the noun is obscure as is also the meaning

of the following verb.

There may be a reference to some myth concerning

ancient " b i g " trees; cf. Isaia's denunciation of "everything high and lifted up," 2 : 5 ff., and especially his woe upon the cedars of jcnn "Ji^N, v. 13.

Lebanon and the

T h e n v. 14 is parallel to the κηκκτη trnta of 1. 5.

following relative clause is almost unintelligible. only in Arabic, =

"withhold, refuse."

T h e root j m

The

is found

T h e next word I identify with the

Biblical TON, Is. 1 7 : 6 (possibly, with some critics, also in Gen. 49: 2 1 ) . T h e old tree-myth may have told how the trees flaunted their high against the gods.

of the f o r m of the legend. the Seyäme 6.

tops

T h e obscurity of the passage may be due to corruption The

,

of jinnoN appears to be used as one of

points.

p ' D N : 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.

234

UNIVERSITY

7.

MUSEUM.

BABYLONIAN

irbno: a unique epithet for Raphael.

SECTION.

It is a pau'el formation from

and, agreeably to the etymology of Raphael and parallel to the epithet applied to Gabriel, the participle is used in the sense "to relieve," sc. the sick.

C f . Baba Bathra

16 b, κτχρ ·6τκ XDV

the sick man is relieved."

"when the day is high,

In the Syriac the Pael came to be used in the

sense of "saving," see Payne-Smith, col. 903. 'XT may ^NnaJ : Gabriel is especially the messenger of Deity; cf. Luke i, and Rev.

19:

10, where the angel who calls himself σί·ιΛου/ος with the

apocalyptist may be Gabriel. 8.

π τ η : Mandaic form.

Several phylacteries for cattle are given in

Pradel's collection of Graeco-Italian charms; e. g. p. 18 and references, pp. 125, 127.

An exorcism against the "seven accursed brothers"

(the

Babylonian Seven) who attack and devour the blood of the cattle, is given in Gollancz's Syriac charms, p. 87.

According to the Babylonian magic the

Seven Spirits "smite both oxen and sheep" (Thompson, Sem. Magic, i, 3 3 ) . The mediaeval belief in the 'hexing' of cattle still

flourishes

among the

Pennsylvania Germans. 1JT 1 3

Jinx : this sorcerer's name appears also in No. 1 9 : 13, 17, and

the two passages help mutually to identify the words. 9.

XDK>y:

a new species of demons, "the oppressors," ppl. of a common

Syriac root. 10.

XTp'Ji

(or

'S ? ) :

responds to the Arabic K'öö:

11

"Knots," i. e. of magical power.

has usurped the radical

ptyno: Etpa. of

The word cor-

'ukdat. X; cf. Nöldeke, Syr. Gram., § 33 b.

Xty, probably metaplastic for

ny.

jnjttX : for the prosthetic vowel see Nöldeke, Syr. Gram., § 5 1 , Μ and. Gram., § 24 (n. b. the equivalence of

and 'p by, as in Mandaic).

word may mean ugliness or some more specific malady.

The

C f . the charms

in the Greek magical papyri for obtaining good looks. The parallel χηορ must also mean some kind of malady, and may be identified with the Assyrian kamtu, which

is to be

"compress" contortion.

connected with

(with dissimilation of

"misery"

the Hebrew

(Muss-Arnolt, Diet.

366),

and Aramaic root cop,

the dental) ; probably some form of

J.

p^in

A. MONTGOMERY

A R A M A I C INCANTATION*

803?"» : the first w o r d is evidently an absolute infinitive f r o m

plus ä (— me'clä

me'la,

cf. the noun mafia).

Gram.,

250, last line,

In the f o r m fi^yi (if ' is to be read) doubling of the second radical

appears ; cf. the Mandaic f o r m ρ τ τ η , cited by Nöldeke, ibid., 249, ad NiCl U'Cl "ΐροτ ^31: all three words are obscure. the tS'BOf the K r e to Is. 2 8 : 1 5 , = ϋ ϊ ί ί ' , " s c o u r g e . " Rabbinic

iOK', ''prince,

demon";

"chain, necklace," cf. the magical

or

T h e third may be the

the H e b r e w

snpjy.

"eye-tumor"

(Pavne-Smith,

4 3 1 6 ) , "diarrhoea."

"ipEH

from

p3, "pierce," of tafal

Gram.,

§ 59), =

damkar.

col.

4094).

infra.

T h e second may be

serah

(also A r a m a i c )

But diseases are apparently in-

tended ( c f . jrijnx above), and we may identify B'C with the S y r i a c (ib.,

bby,

F o r this formation with

final έ, Nöldeke o f f e r s a Mandaic instance, Μ and. NOp'D.

235

TEXTS.

and NIC' with

the

Säitä,

S y r i a c Kntr

may then be understood aas a formation

form,—tankar =tamkar

( c f . Delitzsch,

Ass.

With the root meaning of perforation, cancer

or the like may be r e f e r r e d to.

T h e absolute f o r m s are used, as proper

names. 11.

ü'D t ^ t r a i snu h d n : fire and water are potent over demons.

is a collective Fluchtafeln,

f o r m in -an.

C f . the catenis

igneis

in Wünsch,

^"Έ» Ant.

no. 7.

'31

tiO~ty: the demons are to be bound till the end of the present

a e o n ; then will begin a new order, which will include the final destruction of their p o w e r ; cf. 2 Pet. 3 : 1 2 : οϊψανοι τηψηί·μ?νοι λνΟΐ/σηνται·, also 12.

NJ'T : " l o s s " ; see J a s t r o w , p. 393, Payne-Smith, col. 1 1 1 8 .

Enoch. F o r the

personification of all kinds of losses, see p. 94. T i m : hypocoristicon of B a h r a i n ? Justi, 3 6 1

See Nöldeke, Pers.

Stud.,

387 ff..

ff.

Kin D Π3". " D a u g h t e r - o f - t h e - M a r t y r s , " a Christian name, c f . B a r - S . , in Asseman, Bibl.

Or., ii, 403 ( P a y n e - S m i t h , col. 2 5 3 6 ) , a bishop of

Nineve.

C f . the proper names, " S o n - o f - C a r p e n t e r s , " " S o n - o f - I r o n s m i t h s , " ib.

591,

596· 1 3 . '31 xnriDE'D: epithets of the Lilith, who is also the Witch, who can " b i n d " the limbs of her victim; see No. 42 and p. 78.

Superior points f o r

the feminine suffix are used here as also in No. 35. 1 4 . 1ΒΠΜ: switchings by demons are a common theme of magic, see 1 : 1 0 ; compare the Christian hagiological legends.

No. 35 (CBS 16097) m

(3) r o i T N s n πυεπι nrjpm nja-n n n m (2) s m o j i κη·:ηπί> Nosa s j n joro JOl έ6ΐ3ΚΗΊ ND'DIDI

bwiui

irsa'»

ηκοι

(4) N3t2D1 W l [ l ]

ms

hin

KD3B> NTB> t- "ΙΒίΓΡΓΠ V3B12

(5) dibo nb'Jn u a i

«ηο^κι

κηηρι

ruruajj JUNI sinuntwoi) χ ή ο cy ΤΡΕΓΡΝ p j s i (6) ί"Ν'αηπι !»snt3Jai n t p j i Knmi> ί>3 t^i jübrnD Ν τ η NOD NIH in 12 ' n a n (7) m Ditrn s n a . . D κίπ [ [ ψ ^ ι . . 3 . . ι

W ^ n

miTNc

i n a n s n NEO[H (8) &]ΐ23Ί NEWX > m

IX lK.N'KJ κ ' β ρ ο π χ π π n^D t a . . ο . . (9) ^ κ η κ Ί i»Nnan n a r r s a snni> rumnmi 'nan

na m r r x a

«nnarai

noeai

(10) nji-iaaj futn xninsi ί ό ϊ ό α pi>n man T a x "pax

nojivrn

nvinrrn

xrri>!>i «ninao narpm

D^tb] rösSjib p j i in JÖ ' u a w na

kitji

κηαύι

κ&5>η itobm

«ninaa

(11)

ρ

πηη:κι n n n najmrn ' n o u na (12) nai-paa;» nb anpn «bi ni)Jiai π τ κ 3 xninaaai p a s k t i j i κηοι!>ι κ ^ η Snbni «ninaa ta t d v i j s d ' r 13 » u m n r r p i nam TRANSLATION

Appointed

is

this

the house and sons

bowl

and

for

the

property

Kumböi, that she may be guarded and

Satans

and

Invocations

and

ardi

and

Michael

Hithmiel. wardship,

(4)

märi;

and

(6) A n d and

they

Seducers Rites

of

and

they

were

will

guard

sealing

and

body

and of

from Demons,

and

Diaboli,

mankind; Nüriel

in

and

Plagues

and the

Saltiel

commissioned this

guarding

Mäidücht

and

along

Mäidücht

b.

any of

Vows

(5)

Mantariel with

(7)

of bath

and Devils

from name

(2) (3)

K.

arsi, and

Moses

to

from

all

hostile Devils and affrighting Demons, and f r o m every Curse and V o w of mankind, of men (8) and of women, and of Idol-spirits w h o (are known) and who are not ( k n o w n ) by name. and Sariel

(9)

of

A n d in the name of . . . , Hamariel

Yah-Adon-Kamya;

naya,

d, d!

Commanded,

commanded is it in the name of these angels and letters which will guard (10)

and seal this Mäidücht b. K .

from everything evil, for the ages

(33G)

J.

A.

MONTGOMERY

forever, Amen.

ARAMAIC

INCANTATION

237

TEXTS.

Sealed and guarded is Mäidücht b. K . from ( n ) the

Tormentor and evil Dreams and the Curse and the V o w ; and charmed the Tormentor and Lilith and Ban-spirit who thwarts her in her hand and foot; and may it not approach Mäidücht (12) b. K . And guarded be the house and wife and son and property of Dinöi son of Ispandarmed from the Tormentor and evil Dreams and the Curse and the Vow.

Amen. COMMENTARY

Largely a replica of No. 34.

It is made out for the wife of the client

of No. 33, who is himself given a little space at the end. 1. Kmc3(^) : noun of intensive formation; cf. the charm είς φροίφησιν, Reitzenstein, Poim. 292. 2. nDiTND: for the the first element Mai see Justi, p. 187.

The name

also appears in the unpublished No. 16093. 3. 'UDO : cf.

Κωφαιης,

Ki'/fai,

Κημβαφίς,

Justi, p. 165.

4. ND'EID: (a plural-point is not visible) a peculiar formation, evidently to be connected with the theme DID, KDD, "go astray"—hence spirits," corresponding to the words before and after.

explained as a Pi'lel participle, with rejection of prefix. 19 ff·» and the

πνενμασιν

ττ'/avoir και όιδασκαλίαις

όα/μονίων

of I

"seducing

The form may be

ΤϊΐΥΙ.

Cf. 2 Ki, 22: 4 · Ι·

ίόπΚ'Ί: some of the characters are uncertain, but the word is sufficiently clear.

It appears in Syriac only (in the singular in -ös) in the

Arabic lexicons; see Payne-Smith, col. 868. xnnp: evidently the same as the common fcWVHp. Notice the distinction made here between diabolic arts and human machinations. 5. For the assonance, see p. 61. the same; see p. 99.

Letters and angels are practically

Of these angels, Nuriel is one of the archangels (also

Uriel), Mantariel and Hithmiel are unique, Saltiel is listed by Schwab as a form of

Saltiel.

These were Moses' guardian angels, and so can be

effective for the present client.

No. 36 (CBS 2933) xnbicp

νγ^ιβρ \ n (2) m

ma

. .

"ρεπηκ

' k j j ' n p s '3 ' r n c tu['D] ^ni's? -fry

}ΐη'Π3Νΐ n n ^ n c o R'ipnai xi^i

ρπηπ»'ϊό

[SaKbopbn] •pir

'!> n r (4) s ' t j i n:'33 . . .si '!> i o n

ρπηπο'χι tons (5) x p t m

sua

}vn:i (6)

xdxSd

f6m

(7) Έ Ι Ρ je PIS K r w a χ π η o p e n m i

ι

ion }»rp . . .

(3) K'ln . . . ' s i p 1» 'Jtsn pis pis

a n n ^n κ π ρ ό s n n by nijy b'ttn sb'n

xp'pi

Ν' . . . [kd]n3

t0öpi κη'ρυπ nb pi pi turnip

t» Pia KJiaio

ύ air

ΝΟΕΊ

prvnat0

s n i p j ηκ . . . ίΊ3κι i6ibnn'ai> i"txi s s o j Nonn son to μβί ΠΪΌ ['BN t'c[N] (8)

,1.3101

TRANSLATION

. . . designated is this bowl . . . turned away . . . (2) of that Murderess, daughter of Murderess. The

lord

(3)

Sames

Go away, go away, and depart from before . . . (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 ( N e r g a l )

(4) has given me power to go against the evil

spirit, against Dödib, whom they call the Strangler, who kills the young ( 5 ) in the womb of their mothers, and they are called "Slayer," and their fathers "Destroyer."

Go from the presence of these holy angels (6) that

sons may come to birth to their mothers and little children to their fathers. Because he has given me a name by which I shall drive thee forth, Evil Spirit.

Go from the presence of ( 7 ) [these angels] and depart from this

engraved seal, and go to the bridal chamber and e a t . . . ; moreover drink a libation and [depart from . . . daughter of . . . ]-izduch and her . . . . Amen, Amen,

(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 go to the bridal chamber and there (238)

J . A. MONTGOMERY—ARAMAIC

INCANTATION

239

TEXTS.

partake of a certain food and drink, which it is to be presumed, would in some way incapacitate his powers; the text is badly obscured, but enough survives to recall the book of Tobit and

the

charm

Raphael

performed

against the demon which haunted the chamber of Tobias's bride. full of

Magic is

this lilith witch w h o destroys l o v e ; for an early instance, cf. the

Maklu-series,

iii,

enamored man,

ι

ff.:

"The

...

of

the enamored maid.

lascivious charm.

\vitch

w h o robs the love of

the

Looking at her he feels her

She looks on the man and takes away his love; she looks

on the maid and takes away her love."

C f . Nos. 13, 28.

T h e other feature of interest is that the charm is given as though from the old pagan deities, the lord Sames, Sin, Bel, Nannai, and Nirig, the ancient Nergal.

A l l these except Nannai survived as evil spirits,—the spirits

of the seven planets—in the Mandaic religion (see Norberg, Onom., s.

w.),

but the present charm confesses their benevolent power and is also without any Mandaic trace.

( T h i s more antique aspect of these deities appears in

the early Mandaic amulet published by Lidzbarski, in the de V o g ü e volume, where, 1. 247 ff., "Samis, Bel, N i r i g and K e w a n have strengthened him.") It is a relic of the religion which survived to a comparatively late date in Harran.

T h e charm is given in the form of an oracle from these deities

according to ancient magical use; see p. 100.

F o r these Syrian deities see

the list given by Jacob of Sarug, edited by Martin, ZDMG,

x x i x , 110-131,

and in general for the material Chwolson, d. Ssabier u. d. Ssabismus

(1856).

F o r the use made by the Harranian pagans of "magic, conjurations, knots, figures,

amulets," etc., see Chwolson's extract

from the Fihrist, ibid., ii,

2 1 ; for their use of oracles, p. 19. ι . Τ Β π η κ : π for π, see § 6. 2. F o r the demon's artificial names, see p. 77. 2 f. t ^ W ίΟ-iD: in the Mandaic ΌΠΚ is the epithet of the Sun, e. g. Ginsa r., p. 23, 1. 15, ed. Peterman; for

cf. Mandaic B^öKC.

XJ'D: 3 is more likely than ~i, and we obtain a form of Sin in the Syriac. T h e Mandaic has both pD and ' a : a dialectic

ntd.

form of b'2 ( M a n d a i c ) .

For

names ('3, 'in, j n ) , see Lidzbarski, Handbuch,

analogies in 289; CIS,

neo-Punic

Inscr.

phoen.,

no. 869; and in Syriac the deity Beducht (Bel's or Beltis's, daughter), see

240

UNIVERSITY

discussion Märtyrer

in

G.

MUSEUM.

BABYLONIAN

Hoffmann, Auszüge

(Leipzig, 1880), 1 5 1

aus

SECTION.

syrischen

Akten

persischer

ff.

'KJJ : the ancient Babylonian goddess Nanna (see Jastrow, Babylonians

11. Assyriens

i, 76 ff., 252, 266), daughter of Sin.

for the later character of this deity G. Hoffmann, Auszüge, ( f o r later literature, Roscher's Lexicon,

s. v. " N a n a " ) .

Religion

See at length 130 ff., 1 5 1 ff.

She combined both

Venus- and Diana-like characteristics, and thus appears on coins with a crescent on her head (ibid.,

152).

This lunar characteristic doubtless ex-

plains the gender of the deity in our text, where as the verb shows, he is masculine.

In his history the moon god has vacillated between the two

genders, and while in later religion the moon's character has generally been defined as female, nevertheless in the Harranian religion the moon was androgynous;

see the excursus by Chwolson in his Ssabier,

i, 399 ff.

(Hence the Latin writers express this Mesopotamian deity by Limits.)

It

may be noticed that in the reference to Antiochos Epiphanes' raid upon the temple of Ναναιας in 2 Mac.

I : 13, 15, there is found in the Alexandrine

Codex the masculine variantNaw"3χ. 10.

xrnvra =

the actual Syriac N3.3: probably

3ΗΠ, a perversion, in 3 6 : 4. Χ 3 Π Ο tabcsccrc

facicns,

SJ'J, jinn, see p. 80.

}Ί3Ί3Κ : Mandaic " y o u r f a t h e r . "

T h e w o r d corresponds to

Payne-Smith, col. 831.

No. 38 (CBS 2941) -insijrni (3) nnxjm n:ni r n x ' r s i πίο'πι r n n

(2) nrpa rx-irsi m t

n x j x rvTBj? nnxjm rum mxn ί π χ ι ^ ι 'tnrr ns (4) x r m r r n

-PDV

nrrnn xnx^xi

π η ί ο ^ ι x n x r w (6) pjvtyi «cnirii -ρηχηη;? ρπί>ι:>ι nxjx xir^S' ^sox* (5) X^n Χ ' π ^ Κ Ϊ

srjjr

(7) ρηρχΕί p'xrxn::

xaxbo "Xium

xnxinDyi (9) N'TDTSi

X3X>t:

(8) x ^ n m i

(erasure

KIR!"!')

xns^pni x n r t y χηιπ^χή x ^ r n

XITIDI

XTDI?

xaitio

χ':[·η·:ι] K'-iidjh X'ni'X pr0i3 X'tdi? ni'xi'D *?y

njva j[oi] (sic) κ ι τ υ τ π p i x m - i r n run x'ir.xni XCSXDSI

nmpsi

WMJI

pnx'jvr; p i pnxjn p i

JVX«

χjT>cy "ιχηχ i x n x a

χιηιηχι x j v n r n m χ α ι χ ο ί n-irb χτηη xjnxoi

ΚΒΌΙ

x^aai x ^ m

Π2 x r p n r m rnr!> χ τ η η χ ι (13)

rm

x'lJixnm

. . xrrnrrn

P'xixrbi |rtn:is!> n^inn x m o j i xnx~nni xrrnxii xniox

x-ixr

XTDV

ΧΉΧΤΪ

(12) πυύ

x'm

[i^y ρ ρ ί χ ^ ι ρί»χί>ι p ' x n x : κ^·χ3[χί>ι (14) pnJx'jrnS'i i[inxj]:i!>i ρ'χ:ηίΊ nnxjabt p'xcy ns k h d 3 x n n o

[sopojn

(7)

K'JKD

νπ

(8)

K'jKrrn

κi njoxab πίηπη χηοηπι

κηηκη [tη'πι m m

nr.'xni χηκαρυ

N'Ti ί ό κ (6) r a ' i w D i D i ι ^ ί ό κ rra^K k ^ r id Β>υκ[π·:] na nxDaxT (5) rnnn

na t n n o na

. . . m x m sia:i troxRD i a n s o D Rasaa p a r r n a n i

. . . SMTAJI

trim

TA ΚΠΪΠΠΙ Κ Η Π Η

SMDNI

ΝΊΟΓΠ s:TRJiai n i v W ^ : n a r u e « nmDi? K"R id truKRD torn ... p i s m p a a i X"n ί ό κ t v s b t n a Kasbn w n a nns ns nniuoa (18) κηκ3-ηκ> xmoy

πί>κϊ>η ϊ>ν i s a t o w i y bian s a s b o s m i

sonna

Χ^ρη

(19) Ό Π

ηχύ

IDI mxr [DI MAS ID XN&NND>J/[I] (20) K ' a n s i

xmayi

. . . [Χ»ΠΊ>Κ pRina]

N

RN^XA

JD]I

L-INDANT R U O ' R A

prven

χοηίτη

k'-inbh

. . .

IDI]

Ri>[>N

[M]DY

IDI

XWJJH

MI]T

XDTDDI

ND[NDI

« n s i R pni>ia [ x m D j ; Ί χ η ] χ nxrixn . . J

...sninai XJXDD

...[«]ti»aai [ x ^ : n i

ai nrvxa (25) κ [ η κ ] 3 Ρ ΐ : Rnxjai x n a n X^r

IDI

id Β>ηκπο i a

[nxDax]R

x]TD[y]

K]VDJ>

nb'P'ach]

(sic)

IDI

^IJXRD

N:A (21)

(22) « r i t a m ?

pi>Kaine[i] (23) p p x r r s a a

n:AI . . . mn t n a r i

Rnx^txrjR

NNWA

rjxt3i

(24) MA [2 ID] nbaCvn

n]nn

tx^axi K " m (26) TRANSLATION

In the name of L i f e ! — t h a t health ( 2 ) and armament be to the body and w i f e

and male

sons

(3)

and

female daughters, and the house and

(253)

J . A. MONTGOMERY

ARAMAIC I N C A N T A T I O N

253

TEXTS.

abode, the mansion (4) and the barn of the cattle, the ass, bull and goat, the property of ( 5 ) X ä r ö bar Mehanos, f r o m L i f e . I swear and a d j u r e you ( 6 ) by Life. ( 1 2 ) and I have broken you in the gate of X a r o b. M., the man and his wife.

[Health and protection, etc., f r o m ] the Liliths, when they appear in

the house of X a r o ( 1 3 ) b. M., f r o m L i f e .

A n d health and a r m a m e n t and

healing and guarding [be to ] the male sons and female daughters and the house ( 1 4 ) and dwelling and mansion and the barn of the ass, bull and goat, the live ( ? ) property of

[ X a r o b. M . ] , f r o m Life.

A n d health and

a r m a m e n t ( 1 5 ) be to the body and the male sons and female daughters and the house and dwelling and mansion of ( 1 6 ) Meräthe daughter of f r o m Life.

Hindu,

And health be to the body of X ä r ö . . . and the w i f e and male

sons [and female daughters and the house and dwelling] and mansion and building and cattle ( 1 7 ) of X a r o b. M., f r o m L i f e . Charmed art thou, Lilith Buznäi, and all the goddesses

. ..

and

the

three hundred and sixty Tribes, ( 1 8 ) by the word of the granddaughter of the angel Buznäi, by the a d j u r a t i o n ( ?) of Life, and by the command of . . . who is ( ? ) with the mighty Buznäi, ( 1 9 ) by the seal of the angel D a r w ä ( ? ) , \vhose word none transgresses. . . . a n d ] temple-spirits and shrine-spirits

Charmed are a [11 the gods

(20) and goddesses f r o m the

body and the w i f e and sons and daughters and the house and dwelling and mansion and barn of X a r o b. ( 2 1 ) M.

Charmed, shut up and confined and

hobbled is the I s h [ t a r ] . . . , and the three hundred and sixty Tribes, ( 2 2 ) which I have dismissed f r o m him . . . one a f t e r [the other.

C h a r m e d ] are

all Amulet-spirits which lodge in their houses ( 2 3 ) and devastate them. C h a r m e d [and hobbled] and suppressed and covered is the Satan ( ?) and the Plague . . . [ f r o m ] the body (24) of the man and his w i f e . . . and the male sons and the female daughters, (25)

the house and dwelling and

mansion and the barn f o r cattle, of X a r o b. M., f r o m Life.

(26) A n d L i f e

is victorious! COMMENTARY

A long and repetitious charm f o r a certain m a n and his family and property, including the several kinds of live-stock. inscription is found on the exterior.

About half of the

254

UNIVERSITY MUSEUM.

BABYLONIAN SECTION.

ι . With the same invocation begin the sections of the Ginza, also some of Pognon's bowls. NiriDNi: for l of purpose, see the like phrase in Pognon, e. g. no. 14, and Nöldeke, Μ and. Gram., § 293. 4.

n j x o u : as the regimen shows, the barn.

Ν10Π: i. e. Jicmrä, also cited by Syriac lexicographers, see Payne-Smith, ad Joe., and used as a collective plural, Nöldeke, Syr. Gram., 9 1 . T h e following word was written ΧΙΎΐη, 1 was then caretted above, and finally the word rewritten. Nf3j> : to be added to Nöldeke's instances, Μ and. Gram., § 68, and now found in Sachau's recently published papyri from Elephantine.

T3ji is found

in names of certain goat-species, Payne-Smith, col. 2934. Χίπη: for

'vn, cf. Nöldeke, ibid.,

§ 47.

T h e word is used like the

Talmudic "lXn, "private property," see Jastrow, Diet., supplemented apparently by tOTi, =

s. z·.

In 1. 1 4 it is

"livestock."

5 . nxDD : evidently an old Persian

name in Koseform;

cf.

A,tseri.

Xsayarsa, Arta,vsathra, Justi, pp. 12, 173, 34. The Ν in OKI, here and again below, represents the vowel of the prefix, before the vowelless first radical. GUN no =

Meh =

Mithra, plus Anös, a Persian genius, Justi, pp. 208,

17· «"Π jD : the long period which this phrase concludes is paralleled below. jn'X^N: this ancient and full form of the preposition appears in Pognon B , but not in Nöldeke, under § 159. 6 . Χ"Π

cf. 1. 18, κ 1 "!! κ^Ν ;ν&όϊΠ3.

and is used uniquely with a verb of is found.

= the preposition just noted,

swearing, where in the Semitic

3

C f . the Greek ί - ί , representing, as in the English " s w e a r on the

Bible," the primitive action of laying the hand on the sacred object. 1 6 . "nsoD ? — 1 7 .

" t u r n : cf.

m » ,

3 8 : 6.

1 8 . This antagonism of Buznäi's granddaughter to herself is evidently a case of casting out devils by Beelzebub.

T h e sorcerer affects that he has

received from one of her brood the proper charms by which to bind her. Observe interchange of

with

Nrpyb.

J.

οι

A. M O N T G O M E R Y — A R A M A I C

INCANTATION TEXTS.

255

: "'by that which is u p o n , " i. e. " b y the a d j u r a t i o n o f " L i f e .

F o r the redoubled preposition, see Nöldeke, § 2 3 1 b.

F o r the phrase, see

to 1. 6. p ' x m p s : f o r the sing, w i t h J V X — , see ibid., 23.

§ 146.

tOKCD : but a f e m i n i n e is demanded.

xnintD: in agreement with the

S y r i a c ; c f . ΝΠΠΟ, i 6 :

6;

in the

Ginza,

Nrvne. 26.

ix'dkj t ^ r i : the same doxological f o r m u l a in P o g n o n , B , no. 22,

and L i d z b . 5.

APPENDIX

No. 41 (CBS 179) This text is unique,' being inscribed on the top of

a human

skull.

E n o u g h is legible to indicate that it is a magical inscription, doubtless of the same order as those on the bowls.

T h e skull is remarkably well pre-

served, and though badly shattered, almost all the pieces have been recovered. But the text is sadly worn and obscured through the shaling of the surface, and only a f e w detached words are legible.

T h e r e are two inscriptions,

one running across the length of the left-hand side of the top, f r o m front to back and also filling up some space in the f o r w a r d part of the right-hand side.

T h e other, shorter, inscription is at the back of the

right-hand

side,

at right angles to the central suture. In the first line of the longer text are visible the words, frinbb, pnn; in the second

nn

nJK , indicating an address to the evil spirit.

lowing names are visible:

"|ΠΒ, cf. 5 : 1 ;

" M o r d e c a i ben S a u l " ; and a woman's first-named reading.

(?)

name

T h e fol-

^Kt? ρ ' s n o , also spelt '10, (evidently

the w i f e of

the

m a n — !"6jn can be read in one place), 'BDJ, so the almost certain I take the name to be a feminine hypocoristic in -äi to be connected

with Gathaspar, in the Exccrpta

barbara

to Eusebius (ed. Schoene, i, app.

2 2 8 ) , one of the three W i s e Men, the later Gaspar

(Caspar, J a s p a r ) , con-

nected by philologists with the Old-Persian W i n d a f a r n a ; Justi, p. 368. T h e use of a skull f o r recording a magical interesting line of magical practice.

inscription

opens up an

T h e skull has become part of the stock

apparatus of the necromancer, and its use in that connection is typical of his power over the dead, while the presence of the gruesome object adds to the awe in which he is held. theme of the use of mortuary

But all through magic runs the morbid remains.

In the Greek

love charms,

the

texts are buried in the g r a v e y a r d ; in the magic brews f o r compelling love, 1 This statement must now be qualified, as I learn through P r o f e s s o r Ranke that two similar skulls are in the Berlin Museum.

(256)

J.

Λ.

MONTGOMERY

ARAMAIC

IXCAXTATrOX

257

TEXTS.

h u m a n bones a r e used, and in a late A r a b i c c h a r m a b r o o m f r o m a c e m e t e r y has efficacy in b r i n g i n g the beloved to the

lover's

C f . the b u r i a l of P o g n o n ' s b o w l s in a c e m e t e r y .

side

(see

to

No.

28).

P r i m i t i v e animistic b e l i e f s

h a v e s u r v i v e d , w h i c h connect the skeleton with the w o r l d of s p i r i t s ; it is a m a t e r i a l point

d'appui,

and the skull is especially p r e f e r r e d as the most

striking and p e r h a p s most d u r a b l e p a r t of the a n a t o m y .

I t m a y be noticed

that in A r a b i c the w o r d f o r skull is also u s e d of the soul (YV'ellh. 3, p. 1 6 r . 1 6 4 ) . "

T h e r e is a r e f e r e n c e in the T a l m u d

use of a s k u l l ; Sanh.

to the

Skizzen,

necromantic

6 5 b : " t h e r e a r e t w o kinds of n e c r o m a n c y

(31X

,

the one w h e r e the dead is raised by n a m i n g him, the other w h e r e he is a s k e d by m e a n s of thinks

this

(

^NC'jn)." Joel

r e f e r s to some artificial s k u l l - s h a p e d

skull illustrates (cakaria)

a skull

( A b e r g l a u b e , i, 4 4 )

o b j e c t ; but o u r

the practice noticed in the T a l m u d .

actual

T h e u s e of

skulls

in classical m a g i c is a l s o v o u c h e d f o r in the A p o l o g y of A p u l e i u s ;

see A b t . p. 14T.

F o r this practice of " s p e a k i n g s k u l l s . " w e m a y note its

special v o g u e a m o n g the S a b i a n s ; see C h w o l s o n . Die D o z y and de G o e j e , Actes

Ssabicr,

ii, 1 5 0 , and

of the L e y d e n ( 6 t h ) C o n g r e s s of Orientalists, ii,

3 6 5 f.. c f . 2 9 3 . Tint the skull w a s also efficacious as a p r o p h y l a c t i c object.

J a m e s of

E d e s s a notes that a dried h u m a n head w a s u s e d by the heathen as an amulet ( q u o t e d by R o b e r t s o n

Smith,

r e f e r r i n g to K a y s e r ' s edition of the Canones,

Religion

of

p. 1 4 2 ) .

the

Syrians

Semites,

362,

E s p e c i a l l y as p a r t of

the skeleton w a s it efficacious a g a i n s t the evil e y e ; see S e l i g m a n n , Der Blick,

böse

ii, 1 4 1 . w h o notes the u s e in I t a l y of a tiny s k u l l - c h a r m a g a i n s t the

Jettatura,

and also the use a m o n g the ancient T a u r i a n s and the tribes of

C a u c a s u s of the h e a d s of enemies stuck on poles as a p r o p h y l a c t i c ; Elworthy.

The

Evil

Eye,

340,

notes

the

use

also

of skeleton-like f i g u r e s as

t a l i s m a n s in I t a l y ; he finds the s a m e t a l i s m a n in classic times, c o m p a r i n g K i n g . Gnostics

an-d their

Remains,

f a l l s into the g e n e r a l c a t e g o r y of

213

( e d . 2, 1 8 0 ) .

T h e skull t h e r e f o r e

f r i g h t f u l o r obscene o b j e c t s , w h i c h had

the p o w e r of repelling the evil e y e in p a r t i c u l a r and evil spirits in general. ' Dr.

Speck,

of

the

Museum,

c a r e f u l l y p r e s e r v e the s k u l l s o f

informs

me

that

the

North

American

the a n i m a l s t h e y h u n t , a s a m e a n s o f t h e

tion o f t h e b e a s t s , a n d I u n d e r s t a n d l i k e c u s t o m s a r e f o u n d o v e r the w o r l d .

Indians

reincarna-

No. 42 T o w a r d s the close of my work on this volume, P r o f e s s o r

Richard

Gottheil, who had several years ago thought of publishing the bowls, kindly f o r w a r d e d me some notes and transcriptions which he had made in his preliminary essays.

A m o n g the papers was the copy of a text which

is not now found in the Museum.

It differed so radically f r o m the other

inscriptions that I inquired of P r o f . Gottheil if it was taken f r o m a bowl. H e replied that he knew of no other source whence the text could have come into his set of papers.

Accordingly on the hypothesis that the original

text was once in the Museum, I venture to publish P r o f . Gottheil's copy, and do so the more readily because of its interesting character and the illustration it affords to several points in the texts above.

It contains a f o r m

of the Lilith legend, widespread in folklore, and a bowl would have been a perfectly proper place f o r a text of this prophylactic character.

I have

not however included the text in my Glossaries.

ην j t W p n riiimp mrp c i k *i!>;j>:b v j d j d υπ mi» ηκ ηπρίΊ η·,·:η n r r ni> nni> n : n na γ γ ρ κ ί ϊ ' -

[naia^ n a r ] ΐν^

ι.ν!>κ ^ n s

toajn ι η ^ κ -b ^ s r i n r a nx cnnin

ύ -iendi tyni

c n a n n anvb ^«-ι^·· χ n n ^ a f a r |ϊτ

i>ai pnn!> t a r

;n ύ κ ι pnn^i y-ini> na ^ ή :

: n^a^K

i n ^ s n!> a ^ r m

era

-|ί> y a r s i m a s ' a j s : ε ί π π Ι·: ώ

na bai ύ n^n1

: 'in^n

nx·: c m a 'amn

- 6 u n n-^Tai m s t n («V) η η ί τ no ι^κ

: d t n r p n lamtas : nron

πιο r v a ^ i ion

iasai rpnn rrnxj/ - p a n ' a m

· n\-:n n c n

mspva

: ^p (258)

c a i n a ' m c c n s πκ-,η

: np^ax

. nD'as

: nnnor

: n·^

: nupuax

in : 'n-.cr

: nonca

J.

i'tor1

jnn κπρ-

A.

NVM

M O N T G O M E R Y — .A R A M A I C

τιί'Ν i "

C'JEIS

A'SIÜ'

3e>3 "|!>H r o bib) NCY

ΕΒ·'31

n x p't"^ ι ί Ή n s · : κί>·; η κ xb ^ n K^i

sxy in'p-iy,

nc n * ^ tnnij

xi

5

ΠΓΠΡΠ

ιόϊ έ

259

TEXTS.

nvari:

'jnn

ni> nrswi b"\

INRSE'

Ε·Ϊ·21

MPYI

K'35n

ΡΠΝ

DMATE

x t a n " 3 r n x a x n 'πί>κ " 3 3 1 m i n n s D me>jn

- " i n s mns , i>

n"rra

5>κήβπ jotr j n p cti'3 d v

INCANTATION

innss

~b -ι^,ογ mi>i n s IN n x m

r'ro

3Π3 vvb

n s i r 3 v i > κ>· c ^ r n

mbvn

κϊ>ι na>3 η κ

onnb

1

r o w

' 3 3 1 3 n s -nao!) π ί Ό

A c c o m p a n y i n g the t e x t a r e g i v e n some inscribed designs and p h r a s e s . A rough

figure

of a hand

( p r o p h y l a c t i c a g a i n s t the evil e y e ) contains the

A r a m a i c legend : Nt'*3 t o r Π"3 Nt^C·

tOTIN ( = ΝΠ ?) Kp t|Din "ITITO NJN :

" I a m the s e e d - p r o d u c e r ( ? ) of J o s e p h ; w h e n I come, an evil y e a r cannot p r e v a i l o v e r h i m , " — a p l a y of t h o u g h t between J o s e p h as controller of the f e r t i l i t y of E g y p t and the f e r t i l i t y of the f a m i l y , a n d as a good omen f o r the

expectant

mother.

A " D a v i d ' s S h i e l d " contains in the center "run nt!", a f a n c i f u l f o r m of A d o n a i , on the l e f t hand j e e , " S a t a n , " in a n o t h e r division 33N and n e a r b y "IT ( ? ) , i. e. I ' J T n x , to be f o u n d in S c h w a b , Vocab.

A n o t h e r species of the

shield m o r e r o u g h l y designed contains nirr in the center, flanked with n \ etc. a n d ' J I N . with p i s e D and

fiE^HJD on either side.

the possible mutations of

T h e c h a n g e s a r e r u n g on

a n d the s c r i p t u r e D t . 2 8 : 1 0 is cited.

c h a r m s a g a i n s t the L i l i t h a r e to be f o u n d at the end of Scfcr B u x t o r f ' s Lexicon,

Raziel

Similar and in

s. v.

TRANSLATION

Shaddai Sanui

Sansanui

Semniglaph A d a m Y H W H

Tn the n a m e of Y " the G o d n a m e is l i v i n g and e n d u r i n g

of

forever.

Israel Elija

who

Kadmon Life

besits the cherubs, w h o s e

the prophet

the r o a d and he met the w i c k e d Lilith and all h e r band. W h e r e art thou g o i n g . F o u l one and band w a l k i n g a l o n g ?

S p i r i t of

Lilith

was

walking

in

He

said to

her,

f o u l n e s s , with

all thy

foul

A n d she a n s w e r e d and said to h i m : M y lord E l i j a , I

UNIVERSITY Ml/SICUM.

260

BAIIYLOXIAX SECTION.

am going to the house of the woman in childbirth who is in pangs ( ? ) , of So-and-so daughter of Such-a-one, to give her the sleep of death and to take the child she is bearing, to suck his blood and to suck the marrow his bones and to devour his

flesh.

A n d said E l i j a the prophet

of

blessed

his n a m e ! — W i t h a ban f r o m the Xame—bless it!—shalt thou be restrained and like a stone shalt thou lje!

A n d she answered and said to h i m :

For

the sake of Y " postpone the ban and J 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 inmate so as do no injury.

every

A n d every time that they repeat or I see mv

names written, it will not be in the power of me or of all my band to do evil or harm. (Abiko?), Satriha,

A n d these are my n a m e s : Lilith, Abitar ( A b i t o ? ) , Abikar

Amorpho,

Kali,

Hakas,

Odam,

I'atzeh, Taltui, K i t s a .

Kephido, And

Ailo, Matrota, Abnukta.

Elija

answered and said to

h e r : L o . I adjure thee and all thy band, in the name of Y " God of Israel, bv gematria 6 1 3 . A b r a h a m , Isaac and Jacob, and in the name of his holy Shekina. and in the name of the ten holy Seraphs, the Wheels and the holy lieasts and the T e n Jiooks of the L a w . and by the might of the God of Hosts, blessed is he!—that thou come not. thou nor thy band to injure this woman or the child she is bearing, nor to drink his blood nor to suck the m a r r o w of his bones nor to devour his flesh, nor to touch them neither in their 256 limbs nor in their 365 ligaments and veins, even as she is ( = thou a r t ? ) not able to count the number of the stars of heaven nor to dry up the water of the sea.

In the name o f : 'Hasdiel Samriel has rent Satan.' Com ,m K x t a r y

Only a f e w detailed notes are necessary. 'UDjD "13D I'ocab.,

an.l

s. TV.).

^JjCD

are

common

Of the terms at the beginning,

in childbirth

charms

(see

Schwab.

T h e second is erroneously explained by S c h w a b ; it is 'J Dtr,

the inscribed X a m e , cf. the Dt." . . . •"UDjD probably mean

in 1 1 : 9. "OD and its reduplication

''divorced."

λ*. Γ!, the order of A d a m , Y n w i i , K a d m o n . (NTXpv)OH N l s p v D is obscure to me.

T h e root is probably used in

the S y r i a c sense of mourning, hence supplicating; or cf. I i e b . ^'π, ''writhe," as well as " d a n c e . "

J . Λ. MOXTGOM KRY run r o XTK'

I w o u l d read as r u n m

p r o n o u n fern, quacquac,

261

ARAMAIC INCANTATION TEXTS. n T S , the

first

a s the i n d e f i n i t e

the l a s t a s r e p r e s e n t i n g the G r e e k

ihu-a, w h i c h is

c o m m o n l y u s e d in the p a p y r i , the a c t u a l n a m e b e i n g i n s e r t e d u p o n u s e . ann = Of (see

ηι:π, cf. Arabic

ccp.

the n a m e s o f the L i l i t h the s e c o n d =

Glossary

A ) ; but

the

possible

A b a t u r the M a n d a i c g e n i u s

reading

of

c o p y . A b i t o , m a y be

the

p r e f e r a b l e , in v i e w o f the G r e e k p a r a l l e l s ; see b e l o w ; the t h i r d is the G r e e k ιψομοος.

6 1 3 : the figure is the g e m a t r i a c s u m o f ' t h e L o r d G o d o f I s r a e l , ' a s a l s o t h e n u m b e r o f p o s i t i v e a n d n e g a t i v e c o m m a n d m e n t s of the L a w . A . S i m o n , H a r r i s o n F e l l o w of

the

preceding abbreviation stands f o r The

University,

has

suggested

As

Mr.

to m e ,

the

sncn'J.

" 2 5 6 l i m b s ' ' a r e 2 4 8 in J e w i s h lore.

F o r the 365 ligaments,

the i d e n t i c a l e x p r e s s i o n in a c h a r m g i v e n b y R e i t z e n s t e i n , Poimandrcs, T h e 1 0 H o o k s o f the L a w a r e the Eighth at

ISook of

the end

of

M o s e s in the L e y d e n

his

double

of t h e

Pentateuch;

cf.

M S . which Dieterich has

cf. 295. the

published

Abraxas.

T h e v e r y a n c i c n t u s e of e p i c a l n a r r a t i v e a s a n e f f i c i e n t m a g i c a l w a s d e s c r i b e d a b o v e p. 6 2 ; t h u s the m e r e

narrative

as in the c a s e o f D i b b a r r a . is p o t e n t , o r , a fortiori, o v e r the evil s p i r i t f r o m s o m e s a c r e d l e g e n d .

of

a

demon's

the r e l a t i o n o f a t r i u m p h

I n the p r e s e n t c a s e w e h a v e

the a d d e d v i r t u e of the r e v e l a t i o n o f the d e m o n ' s n a m e s , a n d she that w h e n e v e r they c o n f r o n t her, she

will

charm power,

retire;

the

knowledge

swears of

hei

xi (whole number xlvi),

129,

n a m e s b i n d s h e r ( c f . p. 5 6 ) . D r . M . G a s t e r h a s p u b l i s h e d in Folk-lore a n i n t e r e s t i n g p a p e r entitled ' T w o T h o u s a n d the C h i l d - S t e a l i n g W i t c h . "

Years

of

T h e latter uncanny spirit

in s e v e r a l of o u r p r e c e d i n g t e x t s ( N o s . 1 1 , 1 8 , 3 6 , e t c . ) .

a Charm

has

already

met

11s

Dr. Gaster surveys

a w i d e m a t e r i a l o f E u r o p e a n a n d S e m i t i c f o r m s o f this m a g i c a l all of w h i c h h a v e e v i d e n t l y the s a m e r o o t .

Against

narrative,

H e d r a w s on S l a v o n i c , R o u m a n -

ian a n d m o d e r n G r e e k l e g e n d s , a n d cites one o f G o l l a n c z ' s S y r i a n

charms,

a c o l l e c t i o n to w h i c h I h a v e h a d f r e q u e n t o c c a s i o n to r e f e r , 1 a n d a l s o q u o t e s 1

In Actcs of the 8th International C o n g r e s s of Orientalists, Sect. 4, p. 77. of these charms are in the n a r r a t i v e style. C f . also a similar S y r i a c charm by H a z a r d . J AOS, x v , 286 f.

Most given

UNIVERSITY Ml'SKUM.

ΙΪΛΠΥΙ,ΟΧΙΛΧ SECTIOX.

in translation a J e w i s h charm of the same order f r o m the Mystery Lord

(in the Hebrew

of the

HD, a book I have not been able to obtain).

This J e w i s h legend is almost identical with ours.

It is considerably

shorter, concluding with the names of the Lilith and a direction to hang up the names in the room of the woman concerned.

T h e names are almost

identical with those in our t e x t ; they a r e : Satrina,

Lilith, Abito,

Izorpo, K o k o , Odam, Ita, Podo, Eilo, Talto, Partasah.

Amizo,

Patrota, Abiko, K e a . K a l i ,

Batna,

M y f o r m Amorpho is probably older; K o k o =m«!rmay be

preferable to my K a s . In both these J e w i s h forms E l i j a and the Lilith are the actors.

In the

S y r i a c legend quoted by Gaster f r o m Gollancz, it is a saint M a r Ebedishu and the E v i l Spirit in the likeness of an ugly woman who are the characters; the latter has children"

for

one

of

her names that of "the Strangling-mother of

( c f . above to 3 6 : 4 ) .

In the European Christian legends, the

benevolent actor is the Virgin, Michael, or a certain saint bearing the name Sisoe, or Sisynios.

These names are derived

as Gaster suggests.

In the Greek legend the spirit is Gylo. the earlier Vt/h.,,

which appears also in the magical papyri."

f r o m the J e w i s h 'UCJD '12D,

In all children

are the object

of the fiend's ravages, in one case the charm is f o r a boy afflicted

with

cataract. T h e r e are some other simpler forms of this legend contained in Greek manuscript Pohnandrcs,

amulets

which

were

p. 298, Reitzenstein

not accessible to Dr. publishes

a text

Gaster.

which

In

is the

his

earlier

prototype of the Roumanian folk-legend published by Gaster, p. 1 3 2 .

It

reads: " W h e n the archangel Michael came down f r o m heaven, there met him the impure spirit with her hair down her back and her eyes inflamed. A n d the archangel Michael said to h e r : Whence comest and whither goest thou?

T h e impure one answered and said to h i m : I go to enter the house

as a serpent, dragon, reptile, I change into a quadruped, I go to make the plagues of women, to humble their heart, to dry up the milk, to raise the hair of the master of the house . . . . and then I kill them. is called P a x a r e a . 2

298.

F o r when the H o l y

Wessely, Vienna Denkschriften, F o r Gello =

F o r my name

M a r y bore the W o r d of

xlii, 66, also TY/w, Reitzenstein,

the Assyrian Gallu, see F r a n k , Z A , x x i v ,

161.

Truth

Poiiuandres,

J. Λ. MO.VTGOMKRY

I w e n t to d e c e i v e h e r a n d

ARAMAIC I X C A X T A T I O X

..?..'

TICXTS.

263

A n d the a r c h a n g e l M i c h a e l s e i z e d h e r

b y t h e l o c k s on t h e r i g h t h a n d a n d s a i d to h e r : T e l l m e t h y t w e l v e names. 4 A n d she s a i d : 1 a m c a l l e d Karanichos, Ariane,

Amixous,

Maran.

first

Gelou,

Amidazou,

Wherever

are

second

Marmalat,

found

my

twelve

archangel Michael, and thy name Sisinios and into the h o u s e of

such a one.''

Compare

Morphous, Karane,

(third,

Selenous,

names

and

Sinodoros. 1

etc.; Abiza,

thy

\vill

name,

not

also the amulet given

enter on

the

p r e c e d i n g p a g e in R e i t z e n s t e i n ( p . 2 9 7 ) , l a c k i n g the r e f e r e n c e to the V i r g i n , the d e m o n e n u m e r a t i n g h e r p l a g u e s . A

s i m i l a r l e g e n d , in l a r g e p a r t i d e n t i c a l \vith b o t h t h e s e j u s t

is g i v e n in the G r e e k - I t a l i a n c h a r m s p u b l i s h e d b y P r a d e l . 5

named,

I n this M i c h a e l

d e s c e n d i n g f r o m S i n a i m e e t s the h a g A b u z o u " a n d t h e d e m o n s c a s t out o f heaven.

H e inquires

where

she

is g o i n g ;

she

answers

she

crawls

into

h o u s e s like a s e r p e n t , d r a g o n , etc.. t o b r i n g all e v i l s on m e n , to d r y u p the mother's

milk,

to

wake

the

children

and

kill

them.

Then,

evidently a

C h r i s t i a n a c c r e t i o n , she c a u s e s f a c t i o n in t h e c h u r c h , s e n d s f l o o d s , d e s t r o y s ships. manv

M i c h a e l a s k s h e r h e r n a m e , w h i c h is P a t a x a r o . names.

of the B e a s t s

She

swears

by

the

H e a s k s f o r hei

t h r o n e of G o d a n d the eye

( =

( c f . the o a t h in o u r t e x t ) t h a t she w i l l tell the t r u t h .

eyes) She

t h e n g i v e s f o r t y n a m e s , t h e first t w o of w h i c h a r e G i l o u , M o r p h o u . T h e l e g e n d s o m e t i m e s r a n out into the line of p a r t i c u l a r d i s e a s e s , e. g . c a t a r a c t , as in o n e of the R o u m a n i a n f o r m s ; o r B e e l z e b u b a n d o t h e r d e m o n s a r e n a m e d , a s in a n a m u l e t in Y a s s i l i e v ,

Anccdota

bvzantina,

i, 3 3 6 .

the s t o r y o f the w i f e - h a t i n g , c h i l d - m u r d e r i n g h a g is the o r i g i n a l as G a s t e r points

But

element,

out.

W e t h u s p o s s e s s f o r m s of t h e l e g e n d in H e b r e w a n d S y r i a c , in G r e e k texts of eastern

and

western

S l a v o n i c f o l k l o r e , w h i l e the

Europe,

heroes of

and the

in

modern

Roumanian

epic

include

Elijah,

Christ and v a r i o u s saints k n o w n or obscure. a p p e a r s a l s o in the c h a r m n a m e s .

and

Michael,

T h e p e r s i s t e n c y of the

form

T o c o m p a r e t h e lists in the t w o H e b r e w

t e x t s a n d in t h e t w o o f W e n d l a n d a n d P r a d e l r e s p e c t i v e l y a n d in G o l l a n c z 3

C f . the e a r l y C h r i s t i a n m y t h of the devil's wiles, Rev.

4

T h e s a m e n u m b e r is f o u n d in the H e k a t e - I s i s

5

Griechische

11. siid.-

italienische

Gebete,

12.

legend.

23.

" T h e A v e z u b a a n d A v e s t i t z a in G a s t e r ' s R o u m a n i a n

legends.

UNIVERSITY MCSEU.M.

2G4

BAIiYLONIAN SECTION.

( S y r i a c ) , we find that the initial H e b r e w Lilith = =

S y r i a c Geos, doubtless =

(Abitar ?) = =

Greek Gelou or Gilou

Gelos. T h e second in the H e b r e w ,

Apiton the ninth in the S y r i a c ; the third, Abiko

Abito

(Abikar?)

Abiza or Abuzou in the Greek texts, and as we observed above Avezuba

in the Roumanian.

T h e fourth A m o r p h o (in our text) =

Morphous or

Morphou having third place in the Greek texts, and Martlos, 4th in the Syriac.

A m o r p h o is doubtless the Greek (ItlOftÖOC , "shapeless,"' and our J e w i s h

text alone has preserved the correct form.

Eilo and its obscure predecessor

in the Hebrew

Alorpheilaton, and the

may be found in Pradel's

latter's

Phlegumon may translate the Hebrew It is impossible to place our phylactery genealogically in such a mass of interrelated material.

T h e J e w i s h text doubtless depends upon

Greek

tradition with its magical name Amorpho and its transliteration of Aeh-a, while the later Greek forms have borrowed f r o m the Hebrew in St. Sisynios. But the source of the legend is the common property roots as ancient as the Babylonian Labartu and Gallu.

of mankind,

which sucks babes' blood, etc., is found in A f r i c a ; see Budge, Osiris the Egyptian

Rcsurrcction,

fessor J a s t r o w .

with

A child-killing demon and

i, 285, a reference pointed out to me by Pro-

In the Hellenistic magic a classical

f o r m of

such legend

was established out of all the elements that were brought together in that age, and this spread again assuming its variant forms among the peoples and faiths.

If our text actually came f r o m Nippur, it is of interest as the

earliest f o r m of the J e w i s h legend and as one which can be dated approximate

with

accuracy.

CORRECTIONS

AND

ADDITIONS

P. 20, line 4 : read " B e r l i n " f o r " B r i t i s h . " P . 2 0 : add to the list of published Alandaic bowls the two photographic plates of bowls (platesi, 2 ) in J . de Morgan. Etudes 2, of his Mission

scientifiqne

en

linguistiqucs,

vol. v, part

Perse.

P. 105, line 2 0 : the K o r a n gives to the Mandaeans the same privileges as the Tews and the Christians (see 2 : 5 9 ; 5 : 7 3 ; 2 2 : 1 7 ) .

GLOSSARIES

G L O S S A R Y

PERSONAL

NAMES

AND E P I T H E T S

OF D E I T I E S ,

G L O S S A R Y

PROPER

NAMES

OI* M E N

G L O S S A R Y

GENERAL

A

ANGELS,

Β

AND

C

GLOSSARY

WOMEN

DEMONS,

ETC.

Prefatory Note Glossary C is arranged according to roots, the other two consonancally.

T h e f o r m e r indexes only the common nouns. T h e citations of other authorities can be understood f r o m § 2.

two publications of

Pognon's are cited as " A "

and " B ' : , and

full glossaries will serve to locate all words of his texts. texts are given, the reference is to the spiral line if otherwise to the lines of the printed text.

The

Pognon's

W h e r e lines of

facsimile is given,

I have not thought it necessary

to give the line citation f o r proper names even in my own texts, as they can be easily identified. U n d e r Glossary B , the following abbreviations are u s e d : d. = ter o f , f. =

father, h. -

husband, in. =

mother, s. =

son, w. =

daughwife.

W h e r e a word appears in my text the first citation may be referred to f o r any treatment by the editor; references are also added to further discussions in the Introduction. found in texts of

other

Notes are occasionally added to words

editors.

In Glossaries A and Β all the occurrences are given with the exception of a f e w common divine names like rnrv; in Glossary C only typical citations and peculiar f o r m s ; also it has been the aim to give citations from the three dialects.

(26?)

GLOSSARY A PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS. DEMONS, ETC. SJS3313X evil deity: Pogn B. X J X U 1 3 X evil deity: Lidz 4. 5 (for these two names, see to 11 : 5). X13X Destroyer 3. 1Π3Χ divine name?: 7; Myhl*. Hüax Abatur, Mandaic genius: Ellis I (SHE 'X) ; Wohls 2417 p m 3 X ) ;

see

p.

96.

^13'X deity (Apollo0 Aeon?) : 19. ΓΡ^α-Χ feminine to above: ib. V3X epithet of God: 8. D313X, D"D3i3X, D ' : n 3 X Abrasax: 7 ( = Myhr). 19. 34 (see pp. 57, 99 >·

mystic name: Schw F. ^""liis deity or angel: 19. "the holy Agrabis": 14. ^X'JX-JX angel: Schw I. "3ΠΧ Adonai: 34; Pogn B. 'XiiX angel: Pogn B; Lidz 1. ^χντκ angel: 19. X£TX deity?: 19. ν ί ι τ χ Π 3 n n x ghost: Wohls 2 4 1 7 . x^x God: 1 8 . divine name: 13. "DJaStf, ]'3j?3Ss mystical name?: Wohls 2 4 2 2 . Ol π ό π ^ χ mystical name: 5 .

"X God: 7. 16, etc. trnSx Elohim: Ellis 1 ; Hyv. ^X'b'X angel: 10. t i d ^ x Ellis ι (but see to 11:4). D'JS ^x El Panim: 8. DDS^x name of Gabriel: Wohls 2422. HL" El Shaddai: 8. 34. etc. XOX demon (bath Imma) : Wohls 2426. •Ό'Χ name of demon: Wohls 2416 = Stiibe (see p. 77). X D y r i X D X a genius: Lidz 5 ("anathema" ?). DiUJN deity: 19. T:x deity: 19. r n s J X demon: Schw F (see p. 25). iOxriDX Satan: Montg. X V T D T 3 S D X Cpenta-dewa, name of Solomon's Jinn (see Grünbaum, Zts. f . Kcils.-forsch., ii, 224, Nöldeke. ib. 297). X1D1X epithet of angel ("charmer") : Schw, PSBA, xii, 298. X p l t 2 £ X Wohls 2422 ( = " I V i 2 3 X ? ) . bvSvx angel: Wohls 2416. Dirpix Okeanos ( ?) : 19. ηρυ ηρχ series of mystical names: Schw F. (269)

270

UNIVERSITY

ΚΙΒ'ΠΝ deity: ins deity:

MUSEUM.

BABYLONIAN

d e m o n : 19.

19.

a n g e l : Schw

19.

a n g e l : 19; S c h w iw-ιΐκ a n g e l : Stübe

19;

N.

κ η τ τ Ό ί ο τ η g h o s t : Schw 2417.

I.

( W o h l s 1.

t o n deity or a n g e l : 40. iwDUm

jrnx d e i t y ? :

SECTION.

34.

d o t « , x d o t x , D'ü-in H e r m e s , see to

a n g e l : Schw

Wp-Π

a n g e l : Schw I .

!>Wn

angel: Pogn

I.

B.

2 : 2. DTK a deity ( E r o s , A r e s ? ) : 19. ηιρηιρηιτκ Β

infernal

(cf.

cf.

genius:

Glossary

C, ηρ^ ; but

in

Aristikifa,

text to Enoch 6 :

bs-Tin a n g e l : Stiibe ( W o h l s ^ S ' l T J ) .

Pogn

a n g e l : W r ohls 2416. D'DID S. NDD1N.

Dillmann's 7).

ΓΡΚ g h o s t : Schw 2417.

13T father of

JVIK: 19, 34.

KTiyt Z e u s : 19. bwiTT a n g e l : W o h l s 2416.

"a =

B e l : 36.

iwntra ( ? )

'JIT, 'ΝΠΝΤ granddam of

a n g e l : S c h w G.

term, i o j r m deity:

11,

n-aian epithet of

'iOTia lilith: 40.

iwan

lilith:

18

(cf.

'toiya

a n g e l : 38.

i>xma a n g e l : S c h w

Da^n).

angel:

N.

kti,

Life,

btf'pia a n g e l : W o h l s

Lidz

2416. nvn

b'jnaj G a b r i e l : 7 ; 34;

etc. (see p. 96 f . ) .

love: πon

Dilbat, goddess o f

28.

mother of d e m o n : Schw G.

Stoon a n g e l : W o h l s 2416.

supreme

Pogn

A,

Β;

5.

Da^n, DD^an, D * r 6 n l i l i t h :

11

and

parallels.

^rvoin

p s m angel: Pogn Β ( c f . p«ai3). demon : 36.

Mand. 40;

the L i v i n g Creatures: 8.

Vosn

n a ' h Dlibat =

xii,

PSBA,

B"a ίνπ E v i l P o t e n c y : 30.

a n g e l : 14.

N ' m epithet o f H e r m e s : 2.

2'ΊΠ

Schw

298. deity:

iwnj

P o g n B.

13.

i w i c c n angel:

b'yaia a n g e l : P o g n B.

bN'-na,

lilith:

18, 19,

Montg.

cabna

a

11 and parallels.

angel: angel:

Schwab,/, Stiibe

=

iwrvrun. rrxion d e m o n : Schw G. bsP-i»n a n g e l : 35. ^N'j'jn

a n g e l : 13; Stiibe.

biiHDn a n g e l : Schw

N.

i n n g h o s t : Schw 2417.

c. Wohls

J . Λ. M O N T G O M E R Y — A R A M A I C

iwnn

angel:

Wohls

Stiibe's, ίνκ-αηπ a n g e l :

2416

(for

INCANTATION

ijND'D, b-ND'O M i c h a e l : 34, e t c .

bx^lK).

p. 9 6

35.

pNaxti ( c f . ρ κ π )

angel:

Pogn

B. 'JOD^U K"llt3 s e e

19.

JO,

HI22K.

Tir

Wohls

ghosts: Wohls

ΙΠΓ, W

2417.

angel:

Pogn

tmtN'

angel: Pogn

t m w

angel:

B;

Lidz

"iON' l i l i t h :

genius:

19;

2422.

19.

angel:

B'JTiö

deity:

π Νίνο

name of

35.

19. God:

29.

t0J"i» e p i t h e t o f a d e i t y : 25.

nio g h o s t : W o h l s

19.

2417.

38.

Lidz

Mandaic

1;

Pogn

25.

B.

divine n a m e :

Pogn

B. N2JT

27,

2).

I D d e m o n : W o h l s 2 4 1 6 ( s e e p. 8 1 ) .

ib.

bx^ar a n g e l , o r d i v i n e n a m e :

N31V

1.

B.

^N'lT a n g e l , o r d i v i n e n a m e :

pip'' a n g e l :

^tnojo

passim.

πίτ Yahwe

Word:

11.

Mandaic

tDr-n» deity: TT,

the

(see to 2 :

deity?:

NJXO

Z o d i a c : 4.

sbboe

19, 2 K'liTrtD

deity:

(see

f.)·

i'tWl^D Signs of nWb,

p3D,

271

TKXTS.

angel,

with

"eleven

following:

Schw

names"

BN3J

Mandaic

'«3T1M

angel:

angel: Wohls

^Nnnj

angel: angel:

Pogn.

B.

38.

iwTn

iwiDJ

G.

genius:

2416.

14. Schw

PSBA,

xii,

298. ^"23 NC'a

angel: the

Pogn

"heat"

angel:

'KJ3

B.

demon: Hyv

(in

30:

'iriEi>3-|; c f . K a s d e y a of

evil

arts,

2.

NID'JJ

Enoch

g o d X a n n a i : 36.

DmpJ '3

i>KTU

p.

angel 69:

deity:

rn-j

19.

angel: 35; Wohls

2416

(see

96).

god Nirig; 36;

T T 3 : Ellis

τ.

12). m i D n a m e o f G o d : E l l i s 3. firr1? L e v i a t h a n :

2.

Hind, tnrvD, n t d

(Mand)

Moon:

34, W o h l s 2 4 1 6 ; P o g n tuun»

demon:

ΙίΚΌδΠΟ a n g e l : Wrno angel: tfijariD

37. Wohls

Pogn

2416. xrD 9.

Sin: 36;

liOTJnD deity:

G.

Metatron: 25; Wohls

Lidz

1;

B.

Pogn

B.

B.

the D e s t r o y e r :

ivruoo angel: S c h w (l-iairD

ivyariD, etc. a n g e l :

Montg. 19.

N3t2D S a t a n : 2, e t c . ; KJXCD, 1 9 ; 2416.

tONHDX.

cf.

27 2

UNIVERSITY Ml'SK.fM. angel:

")Q, NTD " t h e

Wohls

mxav, 's nn" : 8 ; x t j 's, 8.

2416.

Prince":

5. 7

(see

p.

97 f·)· bxmo

angel:

^X'DDiD

15;

angel: angel:

14,

bx'"nD

angel:

15.

8.

SnW"!? g e n i u s

or

K3"i

Sehw

F.

2416

(see

bs'Dj?: a n g e l : 7 ;

"iDDy I s t a r , M a n d .

iv,

evil d e i t y : name

angel:

xmpy

"Barrenness":

'rxBTiy

form

of

14,

"the

11.

Wohls of

Raphael:

Lidz

1 ;

noavp

father

and 8

mother

(variants

19.

angel

of

death:

F.

angel: Sehw

N.

^rm,

Syrm

Pogn

Sehw

rvna d j o

a

female

angel:

angel:

in

Npai, ' n

8.

b'yna,

^jma

of

Pogn

bK'pia a n g e l : W o h l s

genius:

Sehw

mother

ibid.

I. X.

Sehw of

F.

demons.

37.

bx'om

angel:

bx'xm

angel: Sehw

13,

28. I.

Wxa-n, W a n ,

Ivxe-iw, b'jna ) passim, see p. 96 f. (cf.

genius:

4.

B.

Sehw

Mystery:

B. form ι;

Pogn

a genius ?:

b x a i , b'N'an,

for Piriawis, Mand.

B.

I.

a male genius: Lidz

Χ03Ί~ι

angel. Pogn

angel:

1ΝΓ12 DXi

of

19.

DTiaa

Lidz

36.

5.

^1X1

Π

SD'ba XDt>a g e n i u s : bsna

Aland,

Jordan").

demon:

of

Sehw

ina~i

17)· deity:

name

iiS'B'Ni a n g e l :

19.

demons:

TJ^B

Kedron": (cf.

angel: Lidz

angel:

B.

deity:

nn^a

of

divine n a m e ? :

2416.

idem.

Dn^s,

great 2422

xap idem.

ΓΡ'ΐ

J^a

to

(but

8.

great

xn^iDp n a m e

lilith?:

8.

Pogn

Dirj-iaa

see

I.

40.

iwipj?

angel:

Pogti

nos.

B.

11).

"the

D"ix'"icxp

Pogn

8.

14; Sehw

Wohls

XDip

Myhr.

she-angel, =

Adonai:

angel:

imp

Bousset,

Kcl.-ii'iss.,

268).

^S'aiy

angel: No.

f.

(a

of

N.

TS deity: Lidz 5

W o h l s p. 2 7 , a n d

Arch.

3«.

epithet

19.

Wohls

15);

Jvaux

i>xnix

angel:

angel:

Β

angel: Sehw

iwpapap

iwiTjJ a n g e l :

bxDV,

^P'-iS

TV epithet o f G o d :

I.

14.

iwaiD

bx'JV

Sehw

BABYLONIAN SECTION.

>πχεπ Raphael:

Raphael: B.

2416.

bs^aE»

angel:

b"Xp3C't

10. angel:

Pogn

B.

J.

A. M O N T G O M E R Y — A R A M A I C I N C A N T A T I O N

HSf'Shaddai: 8 ; M y h r ;

iwjjc

^N'tsi)^ angel: 35. NM BE' deity:

Montg.

(Prof.

Perles calls my to the

b'NHB», b'Snc. b"X'!nE> angel: 14- 3 5 ; Pogn B.

F.

attention

midrashic

angel: Pogn B .

occur-

nne> demon: Schw F .

rence of ν η ο Γ ; see Grünbaum, Z D M G , f.

=

xxxi,

Gesammelte

225

i?X"rvn angel: Schw F .

Auf-

bny 'NJrKn) genius: angel: Ellis D^X'-lDNp).

sätze, ed. Perles, 1901, p. 59 f . ) .

S u n : 36, 3 0 ; Pogn Β ; tiC'DB', Montg. angel: 25.

tne>, 7.

i)!rnt? angel: Schw N.

273

TEXTS.

See p. 198.

ibid. 1 (=

Lidz

Also eleven names of angel in Ellis 3 : N^ODD, m D , naaa, m a m , η η τ ο , πητπ,

rraiy,

nspm, π son κ

(=

χσκηχ ?),

Dsp-ικ,—;

cf. the "eleven"

names in Schw G : N31DD, r r t o c , κααα, u t e i , "J'jra, p'ny, NSpino, njnoi, m a s , D'Ji.

In Schw Μ a

A list of of

list

of

mystical

angel

names: bbx, bbtf, bbo, etc.

evil spirits in Schw G : 133, none nbiJ, 'IDDD, lO'BDD.

ghosts, some cited above,

Wohls

2417.

For

Names

a lilith's names, see

No. 42. S O M E K A B B A L I S T I C FORMS OF m r p ETC. ( s e e p . 6 0 f . ) :

nv irv, Schw

Q;

vi\

Schw

Ο; Vi,

ib.; πιπί,

Hyv;

1111, Ellis 4,

H y v ; ϊγρ irv in' Stiibe, 1. 1 6 ; 1 W rt\ ib. 1. 28; rrnrp, 7 : 8, Stühe, 1. 15, cf.

1 3 : 7 ; ππ nn, 7 : 1 2 ; irrnx' 3 i : 6 ; pirr, 1 4 : 2. π'πκ w

πx- Hadista d. Miria: Schw Μ (biblical Hadassa). Π3Π, n r n (nan?) Hindu d. Mahlaphta: 24; m. Marathai: 40; m. Mehperoz : Ellis 3 (see above, § 3 ) . x r r n r n Hinduitha d. Dodai: 38. P'Jin Honik s. Dadbeh: 12, 1 6 ; s. Komes: 1 7 ; s. Ahath: 16020 (unpub.). ΝΤΠ..-ΙΠ H. r. . dora m. Ispandarmed : 26. ΓΒηπ

Hormiz s. Mama: 1 5 ; s. Mahlaphta: Lidz 5. inronn Hormizduch m. Ardoi: 3 ; d. Mehduch: 14. Π3ΤΧΤ

Zadbeh s: Denarta: Pogn Β (Nöldeke, from Azadhbeh).

277

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXTS.

Tit, ΠΤ Zadoi s. Newanduch: 10; Κ"ΠΚΙ s. ' A d w i t h a : 38. ins

Zadanfarruch

s.

Kaki:

H y v (cf. Justi, p. 377). EnJNlXt Zadanos d. Anos: Pogn B. '«ri'it Zawithai m. Ibba: 2. t n n t Zutra s. U k m a i : Schw F ( w . title M a r ) . "131 Zand f. A r i o n : 19, 34 (sorcerer or d e i t y ? ) , πεκτ Zapeh s. ? : Pogn B. "lit Zaroi s. ?: 37. Zarinkas d. M a h l a p h t a : 24. 3'3Π Habib: no. 2924 (unpub.). Nin H a w w a ( E v e ) w i f e of A d a m : 13; m. Sisin: Pogn B. 'NS'bn Halifai s. Sisin: 29. ,6ίΒ>..νΊ»Π

H m r i . .sai

Pogn Β (no. (-|i:n) i u r i s Enoch the pan Hanun, the house 'TD'π Hisdai s. A m a : ΚΟ'ΠΠ Hathima m. ?:

d.

Emme:

19). patriarch: 4. o f : 19. Schw E. Pogn B.

'DKD Tati m. Guroi: 25. Π'Κηκο'Β Timatheoz s. M a m a i : Lidz 2 ("Timotheos," L i d z ) . m o Tardi d. Oni: 20. 1ΤΚ-Ι.ΤΕ>Β Tsherazad m. Bar-sibebi: IS·

IT,

Tito Yazid s. Sisin: Pogn B ; s. Barbabe: ibid. ( A r a m a i c rather than Arabic, against Pognon B, pp. 103, 14).

1ΝΤΓ Yezidad s. Izdanduch: 7, 27. F n i r . Yazdoe d. Rasnoi: Pogn Β (the same name, Justi, p. 149).

'Κ3ΒΊ3 njEnxm' Yazadpanah Gusn a i : Pogn Β ( f o r the second word cf. above; the first a Persian name, see Justi, p. 149,

Payne-Smith,

"133V Y o k e b e d

d.

col.

1585).

? : no. 2924

(un-

pub.). ti^-unr Yandundisnat s. Ispand a r m e d : 30. POD' Yasmin d. Dadbeh: 12. 3pj?' Jacob the patriarch: 8, Schw 0. ρ π ν Isaac the patriarch: ibid. Κ'ΌΚ "IBM3 Chewaranos m. Behrez a g : Pogn Β (cf. Nöldeke's review, p. 144). WN13 CheAvasizag( ?) m. Mehrk a i : Pogn A ; d. P a p a : Lidz 4 (see Pogn, p. 18; Justi, p. 182; Andreas to Lidz, proposing

chush-sak).

rw3Kl3 Kezabiath m. Adury a z d a n d a r : Pogn B, no. 23. TIRMS,

ΊΎΙΠΓΡ,

huroi(?) B.

'NNJMS

s. Beth-asia:

Chuze-

Pogn

jrnn\ jnt?« Joshua, Jesus, s. Perahia, traditional socerer: 8 ; 9 ; 1 7 ; 3 2 ; 3 3 ; 3 4 (see to 32).

x n b Kalletha d. M a h l a p h t a : 17. 'KB13 Komai m. Duchtanbeh: Pogn A.

ΤΊΡ ( ? ) Yazdid s. Koines: 17.

"UD13 Kumboi m. Meducht: 35.

UNIVERSITY

278

K"B13 K o m e s nSDD X a r o IITTDD

'rvaia,

h.

m.

f.

Newanduch:

m.

12,

Churasan

Pogn

Β

(cf.

zag:

2

loc.).

Lidz

to

p.

78,

but p.

Β

maka: J u s t i , p. κότα

Kusenta

Pogn

Waresna,

Β

or

m.

(from

(from

(see

24;

xneinn

s.

s.

Kusi-

Andreas

m.

m.

17;

Hindu,

Lidz

Aglath:

Mehuphta

Pogn

Komes:

Pathsapta:

m.

ad

νπβ^πο).

19;

m.

(biblical),

L.

Kusizag:

s. D a d e :

111. H o r m i z :

ri^no M a h l a t h

Schw

s.

Xöldeke,

Pers.

Nana:

4

Mesarsia:

B;

s.

214).

derivative ?—see

m.

p.

Mithrakana,

Mazdanaspas

(but

m.

Su-

354).

Kethima

Mehrikai

A

Lidz

etc.:

KriJjiBna

N-

Nnabno Mahlaphta

144)· Knjcia,

(cf.

Mihr-hormizd

KJlB^no M a h l e p h o n a

Pognon,

Β Justi,

34.

Justi, p.

Chuzehuroi:

Justi,

Xöldeke

'Kp'injjo,

B.

lor.).

w.

-irvn

Mamai:

DSDXJXttD

Pogn

d. A h a t h :

( c f . A n d r e a s , ad

see

16.

Pogn

Wardan,

35θ·

Pabak:

Mesorta:

Churrenik

JKDNnD

Mehrodan:

Pogn

m.

d. D a d b e h :

10;

10.

Kufithai

SECTION.

νοΛανης —

Denduch:

Newanduch

Kurai

p ' r m

pnno

17.

UO-nri

•'Ν-, Ν-

2, 4 ;

BABYLONIAN

40.

B.

Kaphni 11;

"ίΠΰ

Mahlaphta:

s. M e h a n o s :

Chosriduch

Pogn 'JS2

d.

MUSEUM.

Pogn

5. Schw

m.

Ρ

Rakdata:

Pogn Β (but Xöldeke,

ΝΠΕ^ΠΒ).

n a i T D , n a n ' N O M a i d u c h t d. K u m b o i : βόχπο, n:no 40;

m.

Mehanos Babanos,

Beth-asia: ΤΠΠΒ

m.

Pogn

'in»

Mehoi

d.

s. D o d a i :

( =

206; ΓΰΠ^πο

§

Mehinducht: ( =

14;

Mehraban Β

(Pogn

mahcng,

Ellis

Justi,

lowing;

but

Mihrwan,

cf.

etc.,

error

p.

Anosai: Justi,

p.

Pogn

for

m.

8;

Schw

p.

=

208).

Mama:

m.

Hormiz:

Berikyahbeh: 34;

26;

111.

m.

Tim-

111. M a l k o n a :

Schw

atheoz: Lidz ripDD M a s k a t h

2.

(''olive-gleaner'').

KriUDO M e s o r t a m . K u r a i :

Pogn

καΐΝΟ,

s.

χπνίνο

witha: t n x m

Marabba

B.

'Ad-

38.

Marada ΊΒ

fol-

Meribanes Justi,

Mamai,

Geyonai:

15;

Ρ

s. Y a z d o i e :

thinks

s. M a k s a t h :

Mihr-hormizd:

3). m.

m.

d.

186?). ρίπο

16093.

Malkona

'»Ν»,'NDND, KU»:

(unpub.).

Hindu:

Mihrperoz,

Β

12,

15.

s.

cf. above,

Pogn

m.

Dadbeh:

Hormizduch:

Mehperoz

3

Β;

tonSn P.

Mahl(aphta) : 9007

ΙΠΒΠΟ

35, no.

Xaro:

ibid.

Mehduch

16;

m.

h. H i n d u i t h a :

Mordecai

ΤΠΎΒ

Merduch

sniiD

Maria

d.

s.

Saul:

Banai:

d. A z i a :

Lidz

7, 3.

38. 41. 27.

J.

A.

M O N T G O M E R Y'-— A R A M A I C

K'TD Miria m. Hadista: ( = Miriam?).

Pogn

Μ

INCANTATION

ΝΠΉ5? 'Adwitha m. Marabba, etc.: 38·

D'"iD Mariam: Schw O. lUSCHO Mersabor f. K a y y o m a : Pogn Β ( = frequent Syriac name, Justi, p. 206). m « o Marath m. Rasnoi: 8 lowing name).

fol-

279

TEXTS.

Emme m. Hamri. . shai: Pogn B. Kvnaij; ( ? ) s. Rabbi, a sorcerer: H y v (see Nöldeke, Z . /. Kcils.forscli., iii, 297).

jcmo Martha m. Dodai: 15.

ρηχε Pabak s. Kufithai: 2, 4.

'NnKiNE Marathai d. Hindu: 40.

'US Pannoi d. Dadbeh: 16.

ncn» Moses (the lawgiver) : 34, 35.

K3NB Papa f. Chusizag: Lidz 4.

. . . «CD M i s a . . . m. Denarta : Pogn B. OE'D Muskoi d. Simoi: Myhr.

rrnss Paproe d. K u k a i : Pogn Β ( = Arabic Babroe, Nöldeke, Pcrs. Stud., 400).

Ν'ΕΠΒΌ Mesarsia s. Mahlaphta : 1 9 ; s. Porath: Schw G.

rrrns, N'rns, Ν'πτιΒ Perahia f. Joshua (Jesus) : 8 ; 9 ; 1 7 ; 3 2 ; 3 3 ; 34 (see to 3 2 ) .

C'jxno Methanis d. Resan: 29.

i n s Farruch s. Pusbi: 5 ; s. ?: 41. "ITsaJ Nebazach m. Ahath: 28.

Ί3Ί3

" p u r j Newanduch d. Pushbi: 5 ; d. Kaphni: 10, 1 1 ; 111. Behdanduch: Ellis 1.

{sons Farruchan s. Sahduch: Lidz

Π3 Xoah (patriarch) : 10. 'X3N3, njh: Nana d. Kethima: Schw L ; Nanai m. Ahathatbon: Pogn B. X'OVD Sebre-leyeshu f. Anuthhaye: Pogn Β (w. Pognon = "his (my?) hope is in J e s u s " ) . NOD, 'XDD S a m a ( i ) duch: i, 13.

m.

Behman-

'lB'D Simoi m. Muskoi: Myhr. ' W D Simkoi m. ?: 30. NpDiD, NpNDiD

Sumaka s. Kusanta:

Pogn B. n o m a Saradust d. Serin: 9.

Parkoi m. A n u r — : 28.

Ahath:

3;

m.

I.

κ η ο α η ε (also sciNiDana) Farruchosraw s. Duchtanos: Lidz 4· l i o n s Farruchiro s. Ahath-rabta : Pogn Β (cf. Farruchrui, Justi, p. 96). t'JJlS Pharnagin s. Pharnagin traditional conjurer) : Myhr.

(a 7,

' m i s Porathai m. Mesarsia: Schw G (cf. x m i s , Esth. 9:8). Pusbi m. Farruch: 5. Nnst? ns Path-sapta d. Mahlaphta: Pogn A (with Pognon = ru KMC, "Sabbath-daughter").

280

UNIVERSITY MUSEUM.

'pNp Kaki d. Mahlaphta: 2 4 ; Zadanfarruch: H y v .

m.

•'tiplp K u k a i m . Paproe: Pogn Β ( c f . κονκαιζ , Justi, p. l 6 6 ) . XDVp Kayoma s. Mersabor: P o g n Β ( a Syriac name, PayneSmith, col. 3538; cf. the following). κηηνρ Kayomta m. Babanos: 9.

BABYLONIAN SECTION. lvroe>

Saborduch m.

Ephra:

1,

13· ΤΠΠΚΒ» Sahduch Lidz i .

m.

Farruchan:

Saul ( ? ) f. Mordecai: 41. Sili s. Sarkoi: 12, 16. K C ^ Solomon (the king) : Schw I, Q (nobD),

H y v ; f. A m t u r :

Schwab I. ρ ο ^ Γ Solomon (the king) : 34, 39,

Όΐ

Rabbi father of a sorcerer: H y v (artificial n a m e ? ) .

"χραη Rubkai: Pogn Β πρα-ι ?). DlKtiDn Rustaum B.

(=

Heb.

s. Churai:

Pogn

XDsnpt Rakdatha d. Mehuphta: Pogn Β ("dancer"). |BH Resan m. Methanes: 29. "piJ'3B>ta Rasnenduch d. Aphridoe: Lidz 4. i n r e > n Resinduch m. Baruk-aria: Schw M. '»En, rpuen Rasnoi d. Marath: 8 ; m. Y a z d o e : P o g n B.

Ellis ι ; Lidz 5. PTE' Sirin m. Saradust: 9. Sarkoi m. Kaphni: D a d a : 12, 16.

10;

d.

t r t w Sise d. Beth-asia: Pogn (compare the following).

Β

Sisin m. Haliphai: 2 9 ; m. Y a z i d : Pogn B ; d. H a w w a : ibid./ undetermined ibid. ( — 60?). ΠΕ? Seth (the patriarch) : 10.

tODTn Terme d. D a d e : 39. κηκπ Tata niece of Bardesa: 39.

GLOSSARY C GENERAL GLOSSARY to Ν father: pi. firvmK 36: 5· "UN perish: 9: 7. Χ3Ί310 destroyer : 36 : 5. t03N stone: iOCT 'J3K Hyv. N1X3X lead (tin?): 19: 10, 39: 5. xnni?: Montg. 13X hire: KTJN Pogn B, trrjy Lidz 2. KU"« roof : 6: 7. KmJ's letter, of divorce writ: 8: 13· SJ1N ear: Lidz 4, 'TIN Schw I. NJnVK alcove : 12 : 13. IS, Mand. iy or: 8: 17, Lidz 2; if: Pogn Β; repeated = if ... or: Pogn B. njik a disease: 24: 2. }1' K squeeze: px'K 1: 11. niN ,ΠΠΝ letter of alphabet: nrniK 9: 5, κηιηκ 35: 9. ΝΓΡΙΚ sweating fever: 24: 2. btx go: Kjbrsi 2: i, ions 6: 6; impf: ytK 36: 4, ί>»Ρη, bTn Pogn B; impv: l^fX Ellis ι, Schw F, bjy .b'ty Pogn B. Kris* brother: pi. w. suff. ·ίπκ 4: 3· Κγινπκ sister : 39: 9. relative: 34: 2. "ιπν take hold of: 11: 4.

ins be behind, tarry: Af. Wohls 2417. -ιπχ behind: pa'siny Pogn B. -ilns do.: 8: 3, "ύιπν Stübe 58. oh: Hal. Τ κ oh(?) : Schwab F. pa'K as: 32: 9. Njb'N tree: 34: 5. pK nought: utity which is not Schw M. ΓΡΚ there is: nbrVK 37: 3;nnny are in him, Pogn B. = Talm. to'K = S3 γρκ, Lidz 4. jvb is not: Pogn B. mi Ν error for following ηρικ ?: Schw G. eat: 36: 7; ηϊό^Η, whoever (f) eats, Pogn B. t03K food: 18: 6. bs unto, D^iy ι : 15 (see bv). κπ^Ν god: 7: 4; snb'K 14; 'π^κ, pi. 16: 5 (also Glossary A), snnbx goddess: Wohls 2417: 5, κγ6ν ((,ν) Wohls 2422, 2426 (or, curse?). Nninbs deity: 38: 7. η^Ν Af. teach: xsbö Hal; tOBlbtib Pogn BjnKB'in, ib. (Pogn as from

(281)

282

UNIVERSITY

MUSEUM.

DK, O'X i f : 2 : 3 ; r e p e a t e d , ...

or,

Ellis

BABYLONIAN

whether

pi. ' ( Μ ι :

14; plur. pnnno'K,

(t'DK, X'DXO,

36: IDS,

parallel

to

cattle,

sions, S c h w

;ox

py, P o g n Β

M. 14:

( s e e p.

xnucn

faith: 29:

12. of

artisan

(?)

in

paxniON. worked "ion say,

-inrrx

3 0 : 7,

word:

pipDX?

x ' u n x n |xn

f o r you,

command :

•idkd

hall:

3;

-inns

Schw

Wohls

xnx:x

TDm

E.

ppl.

prmDD

ρ,

13:

5,

presence,

over?

(see

Pogti

and

etc.;

13,

xnn;x

1, Af.

B.;

ira

(see

ib.

in

p.

K"'3X

38:

II.

nt^xi

etc. 5.

3:1.

B, no.

F.

ϋηΐΒ'Χ

'ins)

man:

constr.

crx

32:

10,

31.

R. 1:

see

is t h e

form or

7:

xyx

wood:

ηχ

moreover:

1;

Ellis

(but

with

7:

'X, E l l i s 5.

a

38:

Schw

11,

etc.;

"lax t u r n a w a y : P o g n

B, L i d z

'^ΞΧ

darkness : S c h w

F.

'P'EX

epithet of

7:

pno

tOlElSX

pracparatum?

•.

X'T^PX

keys: Pogn

B.

χηπχ 3 :

3; χηηυ,

2;

confusion of

xmx

ηΐχ,

I.

nrrn-X

Lidz

Wohls

Frankel;

2. 3:

15, e t c . ;

Μ;

3,

feminine

N n n r s 9 : 4 ; κ η ι ν κ β : 3, γ·. Schw

p.

XID'X ? ) .

X'ti'XJX

w o m a n , w i f e : 3 1 : 9, 3 2 :

ditto?

2422

F. Schw

(see

71);

your

3 8 : 8 ; pi. - w x

15,

KiDiD s p e l l :

"ex).

3,

binding: Lidz

x m n D ' X g o d d e s s : 2 : 7, etc.

pa"QX peiy

('nas 12,

man:

4:

14;

Pogn

ditto. 4 : XTDX

jiraJa

ηχ a n g e r : S c h w

C\x

19:

ΧΊΟΧ, " Χ , « ν b o n d , spell, a n g e l :

13:

L i d z 4 : 9.

p e l py P o g n Β

''X

magic:

4 : 3, etc.

face:

Xi."JX,

Frankel

52).

v e s s e l s : 3 8 : 3.

'ex

(see

X'TDJJ,prison,

3 7 : 5.

x j x d v e s s e l r r a ^ |j?d, S c h w ^ x

2422

6:

5.

loc.).

etc.;

SOON t r e e - t o p ? : 3 4 : 5.

ρΝ yea:

B.

ODJ? t h r e s h o l d :

TDK b i n d , c h a r m , o f

Etpe.

M , id-d

(see

13.

has

Pogn

2 :

i , etc.

11, L i d z

ad

2.

|X i f : in

12:

KnsipD'X, o d ' n ,

xjnix

whoever

IC.

129).

4, 9 :

denominative

Lidz

H D « , XDX m y r t l e : 1 3 : 3, P o g n srbsD'N

63). JDN

Etp.

h e a l i n g , e t c . : 1 : 3,

1 3 : 8 ; pi. 3 : p.

A m e n : e. g . |nx p o x , 8 ; poi

XFiiDX

posses-

M.

|DX b e t r u e : H o f . p j o i n o , S c h w

3 5 : 8.

1: 15;

'Dil' W o h l s 2 4 2 2 ; p p l s .

5xniODix?

12, x t w

x d x heal: TD1, w . suf.

i.

x d x , N T S m o t h e r : pa-D'X 8 : 4, jVNDy, 38:

SECTION.

n.

1 3 : 12.

t r a p : W o h l s 2417.

ia.

J.

ΝΓηικ

Λ.

MONTGOMERY

way : Hal

njnx

earth:

CK

fire:

8:

(so

B, 27, 2:

Pogn

read

112X3 =

Kp"1^,

7;

2;

ΚΠΕ"« S c h w

Schw

P S B A

t:"3 D y c x ,

xii,

Schw

Μ

G. 299;

(see

p.

86). 2 :

ns

3.

ΝΠΝ c o m e :

TlB'ji, P o g n

Xins

8:

9;

place: after

8;

the

Nina F;

38:

9:

Μ

(Heb.).

\J ,

'3,

29:

11;

in:

passim;

place

11; Schw

of,

Nnyn

egg:

NniC"3

after,

Schw 'JUS

a class

I of

16,

in

'3

help,

in

Togn

Β

(ci.

root;

Pognon,

dmne

XDitr the

be

ashamed: Pogn

N13 c o m e i n : KP3 p l u n d e r

(baa)

JJ3,

muzzle: J}^3

impv.

pi.

B. pN3 S c h w

( ? ) : 5 : 3.

swallow

mrra,

9: NJ'J'a

G.

pbaao,

etc.

"maledic-

34:

4.

7.

38:

plur.

Of

a

8:

11,

xnbaao

2,

with

I.

ΠΓΡΝ3

p,XD3

38:

sorcerer's 19:

17.

class

of

7, 7 :

( s e e p.

12:

Mand.

ΠΓΡ3,

2:11,

L.

piT]T3

6;

mons : 2:

Syriac

diction"). ΠΠ3

Pogn

(?) : Schw

4;

school

N21 (cf.

'JD,

B.

6:

II.

A). call for

5 ; and,

etc.

suffix,

that,

19: 6

3:

11.

family:

I.,idz

deities:

an interjectional

6:

malady:

prrna

(?).

Glossary |J3

2 : 7 ;

F.

pa ...

or,

NT3,

nmnB"3 ditto

3;ND3,

Schw

between :

:Κ3·6 rV3 3 0 :

Pogn

Β»3 e v i l : 8 :

2.

nansO,

ΝΠΰ'ρ. 2 :

12.

between...

midst:

ΓΡ3 w i t h i n

one

38:

bid'o).

B.

7.

into

Pa.

I.

(cf.

, whether...

ΚΓΡ3 h o u s e , 3,

B;

3.

'JO :

is...

xra

other.

ι : 12, 2 8 :

39:

act.

13

Schw

11: 8

10, 3 3 :

pa

12.

ins

in

? 32:

B.

afterwards,

m a

m n

p3 ,

A f . vvrvN, 9 :

press?:

Etpa. of:

tot:iπ m i l k : P o g n

1 Dn.

a s k i n - d i s a s e : W o h l s 2422.

see:

14.

( i n ) Π313Π a s k i n - d i s e a s e : so

also ΓΡΓίπχ

1 4 ; Ctv S c h w Ν angel-names),

pi. (see

2 ; s n ^ o ^ n i 3 7 : 4.

P.

πβίπκ

8:

13

κίνπ p o w e r : 2 : 1, pi. s r ' r n

Pogn

interjection:

v.;

make Schw

F.

w i t h o u t : S c h w I.

4

6;

A).

tins'Jvn

31:

B.

14:

36:

39:

38:

rrrrö h e a l i n g : S c h w ivn

Kin P a . s h o w : 3 7 : 7, P o g n A , B .

quick!

14.

jvm

B.

4, w. Ν"Π, livestock,

ΚΊΠ

12;

κ η ν π ditto H a l ; pi. N^NVn 3 9 :

c i r c l e : 3 9 : 7.

precinct, p r o p e r t y :

plur.

4,

KIT π a n i m a l : 7 :

"ΠΠ A f . s u r r o u n d : 4 : 6.

Ν'ΐπ s e r p e n t :

16:

life: 30: i,

B.

(31Π)

prp

Χ'Π l i v i n g : 3 8 : 7,

κ τ τ π one a n o t h e r : 3 1 : 6, P o g n

κηηιπ 13:

2, 8,

A f . 'Πκη of mother, 2 4 : 5.

i n o n e : K i n 4 : 1 ; nrynn n , EII1S3.

n e w : νγππ,

8:

1Ι3Π s w i t c h , p l a g u e : 3 0 :

"Ι3Π e n c h a n t : 6 : 6.

Knrn

demon:

Kria-an, 1 7 : 4.

of

NTt

KTXtn ( m a g i c )

xii,

ηαπ pluck a w a y : L i d z 4.

twiban d i t t o : 1 6 : 6. Ρ3Π embrace, cherish,

S c h w PSBA,

299 (see p. 8 6 ) .

N^an d i t t o : 3 2 : 8, 3 7 : 1 1 . Νηύαπ

Schw

M.

S c h w F , G, N .

fin,

demons).

ΝΧΟΠ s i n n e r : D-yan ( ? ) ΊΠ i n j u r y ,

31:

d i t t o : 3 0 : 5.

ΝΟΠ s i n : 1 : 3, 4 ( o f

11.

mn

K'JSirn

10, P o g n A , L i d ζ s.

10.

travail, of a w o m a n , «ban,

SECTION.

"Π d r e a m :

F.

B. 6:

10, 3 1 : 4 ,

10, etc. (see p. 8 2 ) . fbn

arm:

1 9 : 13.

39:

J.

A. MONTGOMERY

ARAMAIC

INCANTATION

with a place mentioned in Jer. Shcb. viii, 5).

cbn weak: P o g n B. L i d z ia. Ntjn father-in-law: P o g n Β no. 29 (but read

bpn twist: P o g n B.

'κποπ ?).

ΧΠΟΠ mother-in-law:

289

TEXTS.

Ellis

3,

S c h w G (curse o f ) .

(son) x m n r i N a 2 8 : 3.

pungent

herb

3"in Pa. lay waste: 38: 11, P o g n B .

ΝΒ'Π wrath: S c h w F .

Ν3-ΙΠ sword : 37 : 8.

i o n name of a place: 5 : 4 .

Tin Pa. terrify: n r r n inf. 8 : 7.

Den do violence : 2 : 10.

ΚΠΤΙΠΝ a kind of spell: Stübe

f o x n leaven : 13 : 12.

25·

N i o n wine: l i y v . P o g n B. NiDn ass: 4 0 : 4, 14.

T i n a pungent herb ?: 2 8 : 3.

s m a i n pebble-charm : 19: 16, plur,

D i n b a n : pass, ppl., 7 :

ΚΠϋ'ΌΠ fifth: 6 : 8.

s o n n anathema: S c h w M . ΝΠΟΊΠΝ ditto : 2 : 6 ; also ΝΠ01Π, read by Frankel in W o h l s

N:n w o m b : 3 6 : 5.

2426: 2. ;ι»ΎΠ l i e r m o n : 2 : 6.

encamp: p'^rTJ ? S c h w I.

Ν33Π palate: P o g n B .

K D i n an

p:n throttle, of a lilith: 18: 6, L i d z 5-

eruptive

disease:

Wohls

2422 (read η for η ) . Di Di η ditto: 2 9 : 9.

XRINDN, NDDN s u f f e r i n g s :

Schw

M,

Q· Ό Π quickly (see to t n n ) : 13: 9 ; Ό Π out upon thee, Schw

M.

*ρπ Pa. blaspheme: 8 : 16. t p n sharp: 7 : 17. ΒΠΠ Pa. enchant, poison: 7 : 13 of water (see p. 84). j'Bnn black arts : 5 : 2, 33 : 8,

t n D ' n grace: 13: 6.

etc., P o g n Β (see p. 8 4 ) .

ΚΠΒΝΠ c o n t u m e l i o u s : 3 0 : 4.

NCnn sorcerer ( h a r r a s ) : P o g n

bon cease: ρίνση S c h w I.

P>,

Don jealous: N^nDDNn 5WX, L i d z

4;

(sin)xrvBan a

skin-disease:

Wohls

2422, end. pan desire: S c h w F . K'Sin name of a place: H a l , S c h w ( H a l . identifies with an

A r a b i c place-name; S c h w

TWIN,

ΝΠΝΒΗΠ,

masc.

and fem. ΝΓΙΒΠΙΠ

I'ODxn ? S c h w I.

Ε

Pogn

• ton curse: M o n t g .

(see p. 8 7 ) .

i i T W e n five of y o u : 8 : 31, 17: 4.

Χ3Π

17,

P..

ρ ΐ ΐ Ι Π , ίΟηϊΠ, 4'. I, 30 : 3. 38: I I

?:

e m p o i s o n m e n t : 3 9 : 6.

NJiKTi darkness: P o g n B. Dnn seal

16: 6 : pi. K'siBTi

(magically) : Dnnoi D'nn passim; 3 1 : 5, 3 9 : 11, etc.

χοηπ, ΧΟΓΡΠ seal: 7 : 4, 19: 15, 3 8 : 7·

UNIVERSITY

290

NOinn b e s e a l m e n t : poinn(?)

i,

13, P o g n Α κηοηιπ

ditto:

dip:

Schw

ίπβ

i,

38:

B.

NOV

7.

12,

(used

bowls) : 4 :

fpD P a . tsmiio

i.

34:

defile:

recipe:

2426.

30:

and

3,

etc.;

IO;

NONOJ?

B.

6. 39:

11.

12, 8 : 9, 1 4 : 2, P o g n

B.

7 : 16, cf.

with

by

1:

5

8:

12.

So

ροιο

ηΐΒ»3,

(not

"water

1:

Τηκοιο

5.

Lidz Schw

Nre» right-hand: 6 : south:

12;

pi.

I.

10, P o g n Pogn

Β

A. (with

NOU ). 6

ppl. o f

a

19: A,

19; B.

ID 1 · =

idn : ι :

of

the

a

12.

disease:

heart:

parallels,

en Β stop up, o f the e a r s : L i d z

4.

Wohls

Schw

G

(who

—the

preceding

misspelling

ΚΓΒΠΒ agitation : L i d z 4.

11:7

3:

39:

xrvoio ditto:

17.

Ό Nrrn

Pogn

some part

judgment).

ΝΠ010 e x o r c i s m :

Ήρ\ n p 1 «

N'EniB,

Q.

1.

magic"!).

5.

Κ Π Β Ί ΐ Β , '"D t a l o n , t o e : pi.

E,

NO' a d j u r e : n:it3K>di s r o i o

Wohls

lilith.

DSHD e t c .

NO·1 s e a : 7 :

I.

18:

(of

Schw

ib.

10:

Schw

rrnn their

day-time:

S'ffn

fpti tear, p l u c k :

13; κπτ

Ellis

child : 3 6 :

A.

disturbing:

trouble:

8:

?, S c h w 4,

13;

Schw

12;

understand

5· mo

per, 7:

34:

of,

ίόίαίο parturition:

7.

frighten a w a y : 7 :

toriD

on side

17: 8;

Pogn

deluge:

28.

4 0 : 5, etc. ; i v o i n 8 : ö . t v b i n

d e i t y : p i . NniyD Nnyn

no.

(children) : 1 : 8.

toir

10.

defilements : 2 9 :

N3S1D t h e

the

3.

2422,

TiD A f .

bear

of

h e r b in a m a g i c

false

T3

Pogn

x i v D "33 , T E ' 2 9 : 9 .

"DID

Ε;

36:

etc.

N^ts s h a d e :

covers

B,

ΒΊΠ\

B.

NONO'N

i.

28:

bv

clay: 4 : 4

9.

7:

7,

1 9 : 14, π τ ν

TS

NOD'

DDE ? E l l i s

NOD u n c l e a n :

hand: τιιτ

hand

3D g o o d : 2 9 :

}ί>ί>ΒΒ

Τ

3Π< g i v e :

ib. 12:

14:

Pogn

Pogn

i^T ' T

a seal:

^CD

dry u p :

1.

6010 m o u n t a i n :

ΒΊΠ to

bs11 b r i n g : n t 0 l N , W

2414.

Etpa. purified:

(310)

1.

30:

Pogn

SECTION.

Π-ΒΊΠΚ 1. 4 -

F.

seal: Ellis njno

BABYLONIAN

R' i n t e r j e c t i o n :

11.

κηοκηπ.

'313 g a z e l l e s : W o h l s bsta

9:

ditto: 3 4 :

ΝΓίοηπ d i t t o : 3 :

MUSEUM.

E,

η pi κ

HD'NS

for

this,

fire:

4:

n a m e : 8 : 6.

is

plus

and).

Tp* burning, of Kip' glory =

2422,

reads

7.

J . Λ. M O N T G O M E R Y — A R A M A I C I N C A N T A T I O N

T p X ' g l o r i o u s , of Lidz NT t h r o w :

the

Name:

Kil»,

with

a

3 1 3 d e c e i v e : 32 : 9, P o g n ΝΠ3

5. Lidz

4,

lance

pierced

?,

Lidz, and cf.

but

see

so:

artificial

Michael

ΚΠ3 p i t c h e r : P o g n

allels. (mystical

river) :

greens:

(class

of

demons) :

2,

Schw

G

( s e e p. 8 1 . ) .

(tcOxrirc

sleep: 6 : Pogn

per.

B.

B,

13:

Lidz

5;

7; NÖ3

E l l i s ι ; niDN 3 7 : 1 0 ; ?, S c h w

P o g n B , L i d z 2. pain,

sickness:

2422, P o g n

Wohls

B.

1 3 3 p r e v a i l : by "133^ i m p f . P o g n B . C33 press d o w n

(technical

f o r the b o w l i,

38:

12,

phrase

magic): impv.

4:

Jieoia

ΚΒΟΌ t e r m f o r the b o w l : 6 : I, •'tra's

Ellis

3,

G.

bitch: Schw

L.

"1Ö3 E t p a . r e t u r n : P o g n Β ( s e e h i m p. 2 0 ) . XU013 p r i e s t : 1 9 :

10.

? : W o h l s 2426.

(?)

2. pa s o : 3 : 1 1 ; paa t h e r e f o r e , here, (KJ3)tWiKU3

25:

28:

2 ; step o f a t h r o n e 1 2 : 6.

9:

7,

1.

a s s o c i a t e s : 1 9 : 9.

XE03 w i n g : P o g n

B.

KnB>"33 c o n g r e g a t i o n :

'3

n-3

^D^K

W o h l s 2422 ( s e e p. 7 9 ) . D3 a b r i d g e , b l a m e : P o g n

L i d z 4 ; E t p e . 6 : 9. e t c . ; iiOby

11.

xmD3X magical practice : Stübe

3K3 A f . p u t in p a i n : N3»3ö, JN3D3XD

N3'3

13:

daughterin-law:

Ή03 m a g i c

F.

e v e r y o n e , L i d z 2.

garland: Nrta twrab

3, "3 l i k e : Ό 1 2 : 8, Η Kin "o 3 2 : 4 ;

as if

ND13 ? ) . N33 t o o t h : L i d z 4.

Schw

NUT1 b o w s t r i n g : 2 : 5.

Pogn

KSO stone, as c h a r m : E l l i s 3 ( r e a d

|Νε6ι3 ,

ist

Ό . . . Ό , correlative,

B.

planets: Ellis 3 (see § 3 ) .

10.

s i t : 1 3 : 7, e t c . ; i m p f ,

na

i s t pers. 1 5 : 5.

TUO

ί>3, bl3 a l l : 7 : 6 ( b o t h f o r m s ) , e t c . ;

r r n t n i n ? E l l i s 5.

την

4:1.

113 a r r a n g e :

N33» r e s i d e n c e : P o g n

1 5 : 6, M y h r ΒΠ" i n h e r i t :

E.

^13 h o l d : i>3"0 i n f .

Ova

1 8 : 6.

howler

Tin ?:

B.

Hal, Schw

B.

ΚΠΤ m o n t h : 6 : 5, P o g n B . κρτ

to

N3313 s t a r : 4 : 4 t h e 7 s t a r s ; 3 4 : 6 ;

NJT3HB j a v e l i n : 1 1 : 7 a n d p a r -

Pogn

parallel

L i d z 5.

p r i n c e o f the L .

KJTV, 'IV J o r d a n

B.

1 6 : 8.

ΝΠΝ3Τ3 'Πΐί> 7 : 9 ? Π3

ny.

tWVUN t h e L a w : H y v ,

291

TEXTS.

B.

ND3, NDN3, D13 ( i n c a n t a t i o n ) 7:

13,

31:

(ND13), L i d z

i, 5.

bowl:

Pogn

Β

UNIVERSITY MUSEUM.

292

KD3 Pa. cover: 1 3 : 6, Pogn B. K'D3 covering: Pogn B. NniD3 ditto: 1 3 : 6. KD'3, K'DTO, throne: 8 : 14, 1 4 : 3. ( l y a ) : jvijhk ugliness, a disease ?: 3 4 : 10. N'DQO menstruation : 29: 7. "132 disbelieve: Pogn B. 'T3 ? in '3 τ τ η , Wohls 2422. t»mi3 "P3

sickness: 7 : 1 1 , Wohls 2422. avert, reverse, Pe. Pa. Etp.: Pogn B, Liclz I a ; Wohls 2422 ( ? ) .

Ν3Ί3 sphere, orbit (astrological term) : S'313 K3NKH 'ΒΠΠ »Hinte» tn»rrn : Pogn Β.

BABYLONIAN SECTION. fem. 7 : 9 , 1 0 ; tob = nb, 1 7 : 1 0 ; N'b to me, Pogn B, etc. In composition, pnbrra, 1 : 6, and passim in Mandaic with verb and pronominal suffix, e. g. n^P'at? I have divorced her, 3 2 : 9 ; for by, 1 9 : 1 0 ; with verb to denote purpose, B' ibnb, Pogn B, no. 23, 1. 45, 46 (cf. bv). xb not, passim; in Mand. compounded with following word, e. g. 38: 8, ( « x t y b t » labor, asthma?: Ο nn 1 6 : 9. heart: 28: 5, etc.; Μ 1 1 : 7 and parallels, 1 9 : 18.

N313 Wohls 2422, see Χ313Π. 'snpa Chaldaeans: H y v (seei>KHD3, Gloss A ) .

Bab be clad: 2 : 2, 8 : 3 ; A f . 1 3 : 6, Pogn B.

NI3CT3 honesty: Pogn B, Lidz 2.

NCinb garment: 2 : 2, 1 3 : 6.

e|C3 Pa. bewitch: Pogn B. Lidz 1 a 'Dean for 'bb>30 ?

see tapj. Nib

Τ BO decent, of a good demon: 29:

be attached to: Jino^y pb of demons, 6 : 3, K'lbno Pogn B.

7· 3Π3 write, of the charms: 9 : 3 etc., Pogn B.

KTb company: Pogn B. ü b curse: Stiibe 4. Pogn B, Lidz 2 K'ltaxb, they cursed him.

ηΐΒ"3 sorcery: Schw I.

Ν3Π3, ΧΠ3Π3 writing: Ellis 1.

Nnnib a curse: 5 : 1, 3 1 : 4, Pogn B ; Ellis 3 : Nntib; Schwab Μ pi. ptiib (see p. 84). NtaiUNb ditto: tsns'tiitssb pi. Pogn B.

ΝΠ3ΤΙ3 written charm: Ellis 3. ("ΙΠ3) Π 3 Pa. remain, so understand mnsil, of the demons not returning or remaining, Lidz 5, and cf. Nöldeke, Gr. § 45.

NJüb species of

demons:

20;

3· b

to

and sign of passim; \vith

accusative suff. O'ij

nb

Pa. soil:

pnbTINbo, Pogn A .

NCnb food: Schw F .

J . Λ. M O N T G O M E R Y

B'nb e n c h a n t : '3t3b

5:

species

INCANTATION

demons: 33:

9:

7,

Nfitrrpo L i d z

32:

n-W

night:

Pogn 'b'b

ΧΤ1ΠΝΟ c i t y :

13, e t c . ;

wbb

Xiao c h a n c e o n , r e a c h : P o g n Β ; A f .

swvb'b

bring, to

1:

8;

fcsriN'W

magical

pi.

s n i D D in

( =

In

Pogn

nrtaoj),

nnW,

( s e e p.

75).

'03,

I

pray:

Wohls

bio-o, M a n d . b i o r o ,

repeated

term

and

formula:

Hal.

4:

bierns

verb, 3,

with

because

Lidz

5;

w.

and

>;

bica).

Pogn

n.

13:

2;

B,

tongue

Lidz

4

(see

N O , 'C,

WD,

Heb.

D1»

τ

that:

c u r s e s , c h a r m s , etc., 4 :

(cf.

water:

SOD

a disease, W o h l s 2422

100: xonbn 200,

38:

5:

Schw

;κο,

E,

weapon

jtik»,

of

( s e e p. 9 3 ) ;

Nrvx m

6 ; 'Β'ΧΊΠΒ Ό

7:

heavenly

angels:

7

:

WO

Pogn

remove:

'BO,

B. imp.

fem.,

17.

1*10 s u c k : 1 8 : 6. ppl. W o h l s

2422.

12,

snbbo

fem.: 36:

5.

jWiHJD P o g n Schw

ν π ο s t r i k e : ppl. pi. [no Etpe.

18:

7;

X'b»,

of

F. 6:4;

Lidz

ΝΙΊΠΟ s t r o k e , p l a g u e : ΝΠ1Π0 d i t t o : 4 0 : 8.

B.

16:

ρπητι 5.

ditto:

pi.

word,

34:

5,

(see p.

x b o be f u l l : K'b'D

6:

5, 3 8 :

8.

B.

as title o f

evil

i , 3 7 : 8, 3 8 : 0,

2422

ties, 3 6 :

6,

1 2 : 7.

Pogn

N3Nbo a n g e l , passim Wohls

6:

38:

9.

pt0»rr

flood:

pbo, espe-

85).

sbbo xbxbo ditto: 2 7 :

spirits, 4 : 6.

G.

incantations :

1 2 : 9,

Pogn B.

Wohls

head:

species

5.

«nbyo;

cially of

2417.

ν γ ι ι ο d e a t h : 3 : 6.

(to)NntJO h a i r :

Mand.

Mand.

NJTJnöD k i l l e r ,

1:8;

Ellis

the

14.

bo P a . s p e a k : ppl. S c h w Nnbo

irra ditto:

^ κ ο

e a t ( d e n o m i n a t i v e ) : 3 7 : 9.

11.

niD d i e : " π ι τ ν ο

sea, 8 :

kind, species: magic,

rotten:

18:

13;

m y w., P o g n Β ; D'ö of

F.

17·

κπιη brain,

Β

from

inf., in o r d e r to : 2 : 6

sickle,

B.

2417.

88).

E1Q

Ν3Ί3).

of

tongue:

tnna

(see

2 5 : 5.

m'DOJ

8:

srvb'b

; n. b.

1 3 : 3, 6

n p b i m p v . π ρ , rccipc,

no

Β

xxo?

lilith;

rM\

in

lilith:

etc.

and

Pogn

ΚΓΡΚίϊΠΝΟ o f M a h o z a : P o g n

B.

male counterpart 21,

B,

10;

34:

1:

Pogn

ic.

9,

5.

Montg. toW,

293

TEXTS.

ΚΓΓΠΟ d i t t o : ΧΠΧ'ΠΟ

1.

of

5. 7 ,

ARAMAIC

5.

16;

of

dei-

294

UNIVERSITY ΝΠ3ί0θ

female

dess:

MUSEUM.

angel

Pogn

B,

=

god-

no.

15

E s t e r a ; in his n o .

XB>Xlbo

zodiac-sign

19:

constellation sary

plur. (ίοο^-ιο

9(?), (cf.

his Glos-

God Nöldeke,

p.

295);

1 8 : 4, k. o f tSil3t>D q u e e n :

—

so

11:

5,

no,

kingdom:

|0, gen. po f r o m , Schw

passim;

F

Ό

17:

1,

Lidz

5.

ί ό π

po

ditto,

Pogn

B.

loco

=

10C3,

2426,

and

his

me,

note

29.

ordain: W O

ΚΙΊίΟΟ

Schw

33: N^DO r o b e :

ΧΠΟ

fOD'n the

three

middle

spatial

etc.:

κύι:ο

B, L i d z 2,

Pogn,

masäru,

and

but

NV"iIO Ό cf.

see

Ass.

Nöld.

Μ and. Gram. 84, n. 2 ) .

Schw

29:

9.

expel:

=

on torn 2.

Pu.

Schw

Μ ; see

Lidz

13,

to3

Etpa.

=

E,

Lidz's

K11D ? i n

excommunication?: 3.

v o w , b a n , in m a g i c 32:

12,

( s e e p.

Af.

2417,

62.

Hal

(?)

ΤΠ3

B,

y«"«

Stübe

note

N i r r j h e is

nso bind : P o g n

Pogn

pilJD ,

K'nsbv P o g n

Β.

Wohls

Pa. excommunicate,

re-

dead

F.

1 6 : 4,

SOTJ

our

of

E l l i s 3, opposed to

Ellis

the

V pmo, lady

1 : 9.

yJJ p l a g u e : move,

Pogn

NntOKO.

out:

U

lord,

F.

nno stretch

7,

Ό 1 3 : 6. (of

Β

Schw

town:

8.

gions) :

(so

rebel:

5;

Schw

ΝΠΒΌ o i l :

B.

fr. IDS, b i n d : 3 2 :

living

mo

marriage:

Pogn

and Pogn

gen.

his

5.

s. In 19:

rebel:

6.

intermediate of

arrange

as

Schw

Hyv,

'rrno

28:

lady

mo

nu in

pi. xriKUD

-)ΌΌ d e n o m .

F,

1 5 : 5.

portion,

NDO m e l t : 9 :

N^'O

6,

from

Wohls Pa.

13:

(?,

Η ; w. t

bpO 1 7 : 5 ; ' « r o

p. N30

'DO

Schw

assimilated

2417.

and

prvtriKO

pnmo

s m o

god-

Wohls

m , ι;

1 2 : 6 ; pi.,

desses. ΚΠΌ^Ο

B,

t i t l e . tntSlT i ö

18:

B,

demons.

1 9 : 6, q. o f

Pogn

l o r d : of deity 1 9 : 5 ;

construct

of

(Arabism?

epithet

charms,

Ε ; of the sorcerer Lidz 4 ;

Hyv

ib.

and

ΗΓΊΚηΝΙΟ.

human

A), Michael;

devils

to too bitterness:

form

king: 3 4 : 8 of Solomon; of

b i t t e r : 2 : 3, 4 : 4, of

i4"iKriDj?

"queen").

SECTION.

(io)'T-id

of

Ό Χ'3ί0θ, prob. fem. (Pogn

BABYLONIAN

Lidz

- . 5 : 2 , 7 : 4

umii:

84).

( ?) :

Hal.

m a k e clear, n a m e

(?):

7:

9toin:

light: Pogn

B.

16:

6,

also

tonj

J . A. M O N T G O M E R Y — A R A M A I C

113

tremble:

Pogn

pass,

B;

ppl.,

Ρ"Ρ3»,

Halevy

Pael

(see

§

INCANTATION

D3 A f . a f f l i c t : p D ' D n , 1 7 : 6 . ND3 P a .

prove,

3)·

Π13 r e s t : E t p e .

Pogn

Π3ΤΤΝ, 2 :

ΚΠΠ3 r e s t : P o g n κ π υ ( » 3 ?") i n

B.

6.

3D3

impv. Schw

KH3

[D'J

16:

7,

8 : 13, 1 4 : fire in

3;

Xisan:

of

Hyv;

light,

fall:

impv.

tibrn

class

p.

evil

2,

11,

14:

evil

6.

( s e e p.

23:

inf.

7: 4

75). 11,

15:

9

(of

I O : 3, 3 2 : N3

angels,

guardian:

NJVIÜJ, 'ND3 38: xmuc

Π133 b e f o r e :

Pogn

Schw

Pa. butcher: stranger:

Wohls

Ν3ΠΧ,3

7:

35:

flight:

'3T

1,

7: of

13;

F.

6.

ηρ3

ta.

B.

Pogn

B.

D33.

a

star;

I. I.

7.

Pa. perforate : Pogn distinct

Π3(, 6: 10. 'pOD a place in Babylonia ( Y e b . 121a, Ό '»Jk). home of a demon: Wohls 2417. fcOD hate, in ppls. only: act. OD 2:1 = '6OD 27: 6; pass.

5:

J.

A. MONTGOMERY

2,

39:

6, P o g n

Β

ARAMAIC INCANTATION

TEXTS.

ny u n t o : 4 : 4 =

(cf.

with inf. xnro *|JD

hatred:

Pa. gird

tniiD

hair:

"ID

? : Pogn

8:

Nnfi'D l i p :

xp"iy

B.

n y

"ID r r n ,

χ-iJTD d e s t r u c t i o n :

KTnD loosening:

Hal.

lock of h a i r : P o g n B , L i d z 2 . Pa.

help:

Schw

I.

embryo: 3 9: 3 , Pogn

9.

NSiy

bird : 7 : 1 4 .

7 : 1 1 .

Ply b e i n

16:

16:

1 9 :1 9 ; 3 4 : 1 1 ;

K^iy

4.

N31D s p e c i e s of d e m o n s :

amy

'b x o n y

'T n y a s l o n g a s ,

4.

3.

Lidz

stench :

Lidz

297

distress: Pogn

6. 16:

13:

6.

iriD hide, p r o t e c t : X i f a l 2 5 :

pi.

Νηκρκ.

A f . press,

ppl.

TVp'y«

3·

ppv so 1-Iyv in 1. 4 ; read J'P'T.

2.

K r n n D pi. s e c r e t a r t s ? E l l i s

Β;

B.

ΝΠρκ d i s t r e s s : L i d z 4 .

3. ny

Pa.

blind:

pass.

ppl.

toiXD

P o g n B , p e r h . in S i l » Oy

make:

12:

6;

of

a

w o r k 9 : 2, 3 2 : as a servant, soay

servant:

X"ny

magical F

4

Jewish ditto: F, pass

M,

over,

9 = NilTj?

IV

XJny

11

na'j.

ditto: 6 :

8:

Schw

A,

persist:

Nnpry

seal-ring: 17:

and

Schw

of

the

ring of

i,

Solo-

fire 1 5 : 7 .

? 32: 10 =

33 : 12.

Lidz 4 ,

nyi

various

possessors

py ,

Nii2y

temple:

Pogn

Ellis

5;

of

the

(see p.

89).

Β;

class

of

evil spirits, 3 8 : 8 , 4 0 : 1 9 , 15.

bOTJi 2 6 :

5.

6, P o g n

B.

joy go a w a y : 5 : 1 ; A f . 7 :

of

s r y e y e , t h e e v i l e y e : κ η £ > Ό 'y 5 : 4 ,

M.

D^iy: 2 :

R. sorcerer:

3 4 : 8 , of G o d 8 : 1 1 ,

evil eye 3 0 : 3 B.

witches

3 4 : 10.

1 2 , Ellis

mon

m y

of

deity 3 8 :

sheep: 4 0 : 4 , 1 4 .

'yn n e i n ,

10.

Pogn

epithet

B.

in

Hyv.

passage:

pi.

8;

spirits

«ηα-ty

Schw

32:

11.

fem.,

Nty E t p a .

10.

131ΪΟ 1 7 :

eternity, with time:

3,

across: soi -o'y ρ

in 'JD, s o o n :

KTy

the

12.

transgress:

grain:

smiosD N^y

Stühe

13,

of

Pogn xny

of

Ellis

9, 7 • 3, 6:

1 :

-ay, -o'y

7,

51).

cult 2 9 : 13,

strong:

Schw

i , etc., P o g n

6:

Dilbat 2 8 : s, of

following

tntaii?;

34:

(Ty)NTiK s t r e n g t h : xrty

3.

ditto: 9 :

Lidz

use

B.

Lidz

4·

7.

( f o r this a n d

iOaiy

Pa.

practice:

t e r m s , see p.

my

3;

Pogn

34:

NTDy d i t t o : 3 2 :

troyD

magical

17.

Pogn

B,

Lidz

4

(see

p.

72). by

enter: pby:

2 9 :2 0 =

1 0 ; ppl. p ^ K

pb'yj 3 0 :

3 8 : 14.

298

UNIVERSITY MUSEUM. b'by

w. "|by, out upon thee: Pogn R, no. 28, 1. I, = Heb. by n W n ( s o better than w. Schwally, xnbb\ fr. Ass. cleln lament, Or. Lit-Zcit. ii. 7 f . ) . (t l i e : sexually of demons, ι : 13,

BABYLONIAN

SECTION.

nits', NDB1 name, passim: 9:

lay a ghost 16: 11; lay a

Ellis 3, snnoie' χπιοε» sonde'

spell 3 4 : 5. N33E"0 (rvu) bedchamber : 7 : 7.

6, pnOt? 14: 6,

Schw

G, κηποΐΒ» 16: NElK» 3 8 :

name

KJS'C? haunter,

sorcerer,

species o f

demon, ZKF

so Nüldeke to H y v ,

(deity, or

I'taaic.

i.

P o g n B.

NJ'StSO abode, of demons : Ellis 3 (Halevy, n&o).

Pogn

(Nöldeke, flame: 8:

lb

exortion). 3,

Hofal

Mand. W ,

Etpe. n^x

inf. κύΐΕ': P o g n B.

NBC lay w a s t e ? :

ΠΟΠΕ» Schw I.

Stübe 51.

10, p ^ l ? 5ΓΟΕ> 8 : 3 : "KOIC P o g n B, 'NOlE'

L i d z 4.

ΕΌΕ» P a . s e r v e : Stiibe 60. 28:

DDE» P a . ban : H a l , L i d z 4, KnnotSO of

lilith

34:

13,

3 5 : i i . Etpa. W o h l s 2426. 8:

12, 3 7 :

10,

bewilder,

6;

plur. ;xnDE>

ΝΠΕ' year : 6 :

magic : 1 2 : 9 , 16 : 10, 35 :

( s e e also

rites,

make

mad:

7:

16. in

4, H a l , Schw Ε, M , Stübe (see p.

85). NJV^E· ghost, or demon : 8 : 2, 8, 12. 17: 4.

2

A).

N3E' Pa. change one's place: 3 6 : 2 ;

l^N 'C W o h l s 2417.

2 ; ΝΠΟ^Ε' P o g n Β

3,tr»s30:

Glossary

S c h w I, NnnOE" Stiibe 12.

D^>C A f . d e l i v e r : L i d z 4.

initiatory

pown,

"ιοί? guard, keep : 5 : 3 .

ΚΠΟΕ» b a n :

i b v send f o r t h : Schw F .

Etpe.

ib.,

ib.. Pa. inf. p3'j>itrE'b 8 : 7.

epithet

ΝΙΤ^Ε» ruler: 11: 5, 19: 12, 17,

Έ'

God),

I, s h o t s '

M a n d . IVElE' I heard L i d z

(cf.

O^E* rule : peytS'Ti 6 : 10, P e i l ρίΓΕ^Ε»

Knöbc«

of

1: 13.

etc.; 'DDEs> Schw

N E W sun:

NJK^E'D sender: P o g n B.

13:

DiE'^n

N W heaven: 9 : 6 , 1 1 : 2 ( =

impv.

ίόηΕ>ν, pbnn^'vj, A f .

NO^E' peace:

95;

whatever name

ia =

14: 7.

13;

charm-

n. b.rPBB»b 2 8 :

1DCO

J)öt5> hear : 8 :

11, L i d z

r 6 c send, send a w a y : 8 :

angel,

the

Schw Q , « " D i e P o g n B.

d w e l l i n g : 3 4 : 2.

foetus:

8; plur.

w o r d s f o l l o w i n g , e. g. h :

ii 296, perhaps better read

ΚΓυΌΕ' S h e k i n a : 14: 3, «ΠΝ33Β'

ΝΠ31γ6ε>

of

7 ) , passim;

snrDBO

7,

IVND'ty 4 0 : 1; D1EO, in the

8 : 5, 19: 3.

K'rm

pop

Mand.

r o c find : Etpe. 8 : 7.

Krriw

plur. niD'B»

1 1 : 8 ; A f . set down 3 4 : 5,

5, plur. ^E· 6 : 6 sncn).

(xyE')xnyE' h o u r : 4 :

5 'ran 'ts>, 2 6 :

5· xnijiE' mocking mischief of dem o n s : Schw G, c f . p.Tj)ts>, Ellis 3 (see § 3 ) .

J . A. MONTGOMERY—ARAMAIC INCANTATION "IW

satyr,

species

of

D'Tye· 5 : 4

3 ; Etpe. be loosened,

demons:

(see p.

305

TEXTS.

4, H y v , P o g n Β

80).

19:

Nii a f e v e r ( ? ) : 1 1 : 3 . p o s w Hyv, read

d i a r r h o e a : 3 4 : 10.

peaic.

κ^'Β» abasement ( ? ) : S c h w ΉΙΒ'Β' e x c o m m u n i c a t i o n ( s e e p.

itnanti>

F.

Stube

7:

τ2

53).

'!ΓΓ d e s t r o y : i n f . rwti> 7 : 1 7 ; f o r t h : trüE» S c h w

tribe, of

come

360 species ΒΠΕ> P a .

uproot: impv.

M. 15:

xriN^w

of

the

bowl-practice:

NJ'pe> 3 2 : 3, 3 3 : bpts» t a k e o f f : 1 1 : 8 , *lpB> s t r i k e .

11:6,

Knsip'B'

Lidz

Lidz

blow.

i. 5.

cal

affliction,

practice: Stühe

5,

2414 p.

2,

12:

9,

bind,

J ' t W 60, in 5, L i d z 4,

Lidz

Schw

Nit? l o o s e ,

dwell:

pie· with fem. no.

(Noah's)

Etpe. Pa.

I,

I.

12, Lidz

Pogn

B.

demons, in

plur:

S c h w F , G, P o g n Β

train

=

with

40:

"Ot

27. 29. 32, 34, 35). and by Miss M. Louise Baker (Nos. 20, 26, 30, 33. 39)· T h e style of M r . F r a n k ' s copies conditioned those f o r which I am responsible.

H e had abandoned the spiral arrangement of the originals and

made his reproductions in straight lines.

This method may be faulted as

not giving the exact f o r m of the original, but this demerit is small as compared with the advantage to the scholar of having the whole text lying b e f o r e 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 t h e r e f o r e quite satisfied to retain this method of reproduction. It may be remarked that all my decipherment was made entirely f r o m the originals; only a f t e r my own work was finished did I compare F r a n k ' s copies.

Mr.

In a few cases I was able to improve his facsimiles, in

several cases his copies, which were made when the texts were f r e s h e r and more legible (they have manifestly faded under exposure to light), have helped me correct or enlarge my readings.

T h e other copyists also worked

independently, and then we compared our respective results.

T h e coopera-

tion of others, expert copyists, with t h e 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 painstaking labors of these two gentleman and Miss Baker, whose assistance has afforded me so great relief.

CATALOGUE TEXT

ι

PLATE

I

CATALOGUE NUMBER

8693

DESCRIPTION

SIZE in centimetre!, Leixht by diameter

6.5 +

17

Broken and mended, holes.

with

two

Written inside and out in

large coarse script, .5 cm. average height, rude spiral design in center. 2

2

2945

7.2 +

17.4

Broken

and

mended.

Fair,

large characters. .4 cm. in height. In center two large figures, one in reverse position to other; one of which appears to be making a sign with his hand (as against the evil eye?),

probably the sorcerer,

other with

the

feet hobbled, the

de-

mon. 3

3-4

2963

10.3 + 20.5

Broken

and

segment 6 + 1 2 boss. double

mended,

T h e rim of edge.

.3 cm. high.

with

cm. missing.

a

Flat

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 manacled. 4

4-5

2

923

7-5 +

17-3

Broken and mended, small segment high.

missing.

Characters .4

cm.

In the center figure of the

sorcerer waving a magic bough.

322

UNIVERSITY TEXT

PLATE

CATALOGUE NUMBER

5

6

2952

MUSEUM.

BABYLONIAN

SECTION.

SIZE in centimetres, height by diameter

7 + 1 8

DESCRIPTION

Slightly with

broken

small

and

mended,

fragment

missing.

Characters .4 cm. high.

In center

rude figure of a demon with f o u r arms and one leg. 6

7

2916

6+15.8

P e r f e c t bowl but f o r a fracture which

does not touch

the

Small circle in center.

text.

Characters

.3 cm. high, rather crabbed. 7

8

16007

5-6 +

15-7

Broken square

and

mended,

fragment of

with

text

a

missing.

Fine, clear characters, .2 cm. high. In center circle with cross. 8

8-9

9013

8.5 +

16.6

Broken

and

mended, with

small fragments missing. ters .2 cm. high.

two

Charac-

In center obscene

picture of a lilith with hands

and

feet bound. 9

10

9010

6

17.7

P e r f e c t bowl.

Characters much

obliterated, .4 cm. high. center.

On

exterior

Circle in

four

short

lines in Hebrew. 10

11

16014

6.9+14.2

Broken

and

ment missing. high.

In center

mended

with

seg-

Characters .4 cm. monstrous

with owl-like head and

figure

apparently

several breasts, presumably a lilith. 11

12

16022

6.3 +

16.1

Broken and mended, with three fragments

of

the

text

missing.

Characters carelessly written, .3 cr .4 cm. high.

In center rude design,

probably of a lilith.

J . A. MONTGOMERY—ARAMAIC INCANTATION TEXT

12

PLATE

CATALOGUE NUMBER

13

9ΟΟ9

DESCRIPTION

SIZE in centimetre», height by diameter

7.2 +

I7.7

323

TEXTS.

P e r f e c t bowl.

Characters .4 cm.

high, coarse but distinctly formed. In center a demon, with f a c e and arms and

beastlike

feet

bound.

Endorsement on exterior. 13

14

8694

7 +

16.2

Broken and mended, with piece

missing.

characters,

Coarse,

.6 cm.

small clumsy

high.

In

the

center a clumsy figure of a demon with

caterpillar-like

continued

on

the

arms.

Text

exterior

for

6

lines. 14

15

16017

6.8+18.7

Broken and mended, with missing

segment.

Characters

high, in a good hand.

.4

cm.

In center a

lilith with hands and feet manacled. 15

16

16087

7.3 +

17.2

Broken and mended. .4 cm. high.

Characters

In center figure of a

serpent with its tail in its mouth. 16

17

2920

6.8 +

16.3

Broken and mended. coarse, .3 cm. high.

Characters

R o u g h circle

in center. 17

18

2922

7 +

15.7

Broken and mended, with a segment missing. .4 cm. high.

Characters

coarse,

In the center the cir-

cle and cross, formed in a peculiar way. 18

19

8695

7.2+16.1

Broken and mended, with f r a g ment of about 5 cm. square ing. high.

Coarse

characters,

.4

In center rude and

design—of a demon?

misscm. faded

324

UNIVERSITY TEXT

PLATE

19

20

CATALOGUE NUMBER

MUSEUM.

BABYLONIAN

SECTION.

SIZE ID centimetres, height by diameter

6.6+I7.6

DESCRIPTION

B r o k e n and mended.

Characters

crabbed and obscure, closely w r i t ten, .3 cm. high.

Circle and cross

in center. 20

21

16023

7 +

l7

Broken missing.

and

mended,

fragment

L a r g e , coarse characters,

.6 cm. high.

L a r g e figure of a de-

mon manacled, w i t h a circle in his breast bisected by t w o lines. the

magical

words

For

accompanying

see c o m m e n t a r y . 21

22

16054

6.5 -)-

l7

Broken

and

mended,

with

f r a g m e n t s missing, a small one the text. and rude. figure

two in

Script large, .8 cm. high, In center a rectangular

divided

into three

squares,

in one of those at the end t w o large m a r k i n g s like letters. 22

22-23

16006

6.5 -}- l 6

Broken fragments

and

mended,

missing.

with

two

From

the

same hand as N o . 21 and w i t h the same design, the m a r k i n g s

in

the

square suggesting a f a c e . 23

22

16090

7 -f- 17.2

B r o k e n and mended.

F r o m the

same hand as N o s . 21, 22, and w i t h similar design. 24

23

2926

7 -(- 16.8

B r o k e n and mended, small f r a g ment

missing.

cm. high.

Coarse

script,

rude concentric circles with lines.

.7

In the center a figure of radial

J . A. M O N T G O M E R Y — A R A M A I C

TEXT

PLATE

CATALOGUE NUMBER

25

24

16009

INCANTATION

DESCRIPTION

SIZE in centimetre·, Leicht by diameter

6.9 +

!7·2

325

TEXTS.

Broken

and mended, with

fragments missing.

four

Coarse script,

.5 cm. high. 26

24

3997

6.9+15.5

Broken

and

.4 cm. high.

mended.

Script

In the center a rough

circle bisected by two lines, in each segment a magical word. 27

25

16041

5.6 +

16.6

Broken

and

considerable Script

fine

mended

with

fragments and

two

missing.

f a i r , .2 cm. high.

In the center a circle with cross. 28

25

2972

6.5 +

16.5

Broken and mended, f o u r f r a g ments blurred

missing, or

the

text

obliterated.

much A

fair

script,.3 cm. high. 29

26

16055

6.8 +

17

Broken and ment

mended, one

missing.

Bold

frag-

and

well

formed characters .5 cm. high. 30

26

16096

6.5 -(- 16.S

Broken and mended, small f r a g ment missing. high.

Script .3 to .4 cm.

In center rude figure of a

lilith with tresses flying and hands and feet bound. 31

27

9008

6.6 4- J 6

Perfect. high.

Syriac

script,

In center a circle

.3

cm.

divided

into f o u r squares each with a cross in it. 32

28

16086

6.9+17

Broken and mended, and one small

one

fragment

large

missing.

Same script and design as in No. 31·

326

UNIVERSITY MUSEUM. TEXT

PLATE

CATALOGUE

SIZE

NUMBER

in centimetre«,

BABYLONIAN SECTION. DESCRIPTION

height by diameter

33

29

16019

6.2 + 1 5 . 5

Broken

and

considerable

mended,

with

two

fragments missing.

In

c e n t e r c r o s s w i t h circle. 34

30

9012

7.5 +

17.5

Broken and mended.

D e s i g n as

in N o s . 3 1 , 32. 35

31

16097

6.5 +

Broken

16.1

and

fragments

mended, two

missing.

small

Design

as

in

N o . 33· 36

32

2933

6.3 +

15.4

Broken and mended, with

about

h a l f o f the t w o lines on t h e m a r g i n missing. 37

33

2943

Broken and frequently

6.5+17

repaired,

much of the margin missing and a large part of The

script

the text the

obliterated.

smallest

in

the

S y r i a c boAvls, .2 t o .3 cm. h i g h . the c e n t e r c i r c l e segment

34

2941

7 + 1 7

cross,

containing

letters of t h e 38

and

In

each

presumably

Tetragrammaton.

Broken and mended, with several

small

average high.

holes.

Mandaic

character Small

circle

script

about in

brief phrase written

.2

cm.

center.

radially

A near

the m a r g i n on the e x t e r i o r . 39

35

9005

6.8 +

17.2

Broken and mended, some ments missing.

Script

larger

fragand

c o a r s e r t h a n in N o . 38, .3 c m . h i g h . 40

36-38

2972

7.3 +

17.2

Broken and mended, some large lacunae.

S c r i p t as in N o . 39.

text covers also terior.

most

of

the

C i r c l e s in t h e c e n t e r .

The ex-

PLATE I.

UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. 1

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BABYL. SECTION VOL. III.

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UNIVERSITY MUSEUM.

PLATE IX.

BABYL. SECTION VOL. III.

8

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B A B Y L . S E C T I O N VOL. 111.

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B A B Y L . S E C T I O N VOL. III.

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B A B Y L . S E C T I O N VOL. III.

PLATE X V .

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B A B Y L . S E C T I O N VOL. III.

P L A T E X V I I.

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B A B Y L . S E C T I O N VOL. I I I .

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B A B Y L . S E C T I O N VOL. III. 18

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PLATE X X .

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UNIVERSITY MUSEUM.

BABYL. SECTION VOL.

III.

PLATE

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20

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BABYL. SECTION VOL. I I I .

PLATE X X I I I .

24

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