Jewish Aramaic Curse Texts from Late-Antique Mesopotamia

Magical and Religious Literature

of Late Antiquity
Series Editors
Shaul Shaked
Siam Bhayro

VOLUME 2

The titles published in this series are listed at brill.com/mrla

 Jewish Aramaic Curse Texts
from Late-Antique Mesopotamia
May These Curses Go Out and Flee

By
Dan Levene

LEIDEN BOSTON
2013
Library of Congress Cataloging-in-Publication Data

Levene, Dan, author

Jewish Aramaic curse texts from late-antique Mesopotamia : may these curses go out and flee / by Dan Levene.
pages cm. (Magical and religious literature of late antiquity; volume 2)
Includes bibliographical references.
ISBN 978-90-04-25092-5 (hardback : alk. paper) ISBN 978-90-04-25726-9 (e-book) 1. Incantations, Aramaic. 2.
Incantation bowls. 3. Jewish magicHistory. 4. Pergamonmuseum (Berlin, Germany)Archaeological collections. 5. British
MuseumArchaeological collections. I. Title.

PJ5208.A2 2014
133.4'4089924035dc23
2013024746

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 Dedicated to my loved ones:
Michaela, Isi, Shiphra, Cyril, Susi, Naomi, Mark and Reuven.

There was a domineering fellow who bullied a certain Collegiate. The latter came before
R. Joseph [for advice] said he to him: Go and put the shammetha on him. I am afraid of
him, he replied. Said he to him, Then go and take [out] a Writ against him.I am all the
more afraid to do that! Said R. Joseph to him: Take that Writ, put it into a jar, take it to a
graveyard and hoot into it a thousand shipur [horn-blasts] on forty days. He went and did
so. The jar burst and the domineering bully died.
Babylonian Talmud, Moed Qatan, 17ab

There is no one, too, who does not dread being spell-bound by means of evil imprecations.
Pliny the Elder, The Natural History (London, 1855), Book 28, chapter 4

Underlying all this talk, however, is the very real fear of a capacity for someone to remove
your ability to choose and act freely without your even realizing it. For the jealousy that
motivates witchcraft is not only the resentment of the envious but the bitter desires of the
sexually jealous.
A. Ashforth, Madumo: A Man Bewitched (Chicago, 2005), p. 159

Of course there was much less of that sort of thing than there used to be, but it still existed,
and its effects could be potent. If you heard that somebody had put a curse on you, then
however much you might claim not to believe in all that mumbo-jumbo, you would still
feel uneasy. This was because there was always a part of the human mind that was prepared
to entertain such notions, particularly at night, in the world of shadows, when there were
sounds that one could not understand and when each one of us was in some sense alone.
Some people found this intolerable, and succumbed, as if life itself simply gave out in the
face of such evil; and when this happened, it served only to strengthen the belief of some
that such things worked.
A. McCall Smith, Blue Shoes and Happiness (London, 2007), p. 123
 CONTENTS

Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
List of Photographs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
The Rationale for the Selection Made in This Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Self-Designations and Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Yuval Harari on Aggressive Jewish Magic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
The Effectiveness of the Bowls . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
The Curse and its Consequences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
Praxis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
Characteristics of the Curse Bowls . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
The Lexicography of Aggressive Magic Bowls . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Parallels with Greco-Roman Materials? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Postscript . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Bowls Newly Edited . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

VA.2484 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
VA.2509 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
VA.2423 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
VA.2416 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
VA.2434 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
VA.2424 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
VA.2496 and VA.2575 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
VA.3382 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
VA.3381 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
VA.2492 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
VA.2418 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
VA.2417 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
SD 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Bowls That Have Already Been Published . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107

M102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
M163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
005A (BM 91745) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
024A (BM 91760) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
039A (BM 91771) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
040A (BM 91767) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
041A (BM 91763) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
043A (BM 91770) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
N&Sh B6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124
N&Sh B7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
N&Sh B9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
viii contents

N&Sh B21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128

N&Sh B23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Isbell 22 (Gordon 1934b) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Royal Ontario Mus 907.1.1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
YBC 2393 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133

Synopses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Glossaries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163
 ABBREVIATIONS

AIT Bowls that appear in J.A. Montgomery, Aramaic Incantation Texts from Nippur (Philadelphia, 1913).
ABD The Anchor Bible Dictionary (New York, 1992).
AMB J. Naveh and S. Shaked, Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity (Jerusalem,
1985).
BM British Museum. All of these can be found in CAMIB (reference below).
BTA Babylonian Talmudic Aramaic.
CAMIB J.B. Segal, Catalogue of the Aramaic and Mandaic Incantation Bowls in the British Museum (London,
2000).
DJBA M.A. Sokoloff, Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods (Ramat
Gan, 2002).
Isbell Bowls according to the numbers in C.D. Isbell, Corpus of the Aramaic Incantation Bowls, Dissertation
Series 17 (Missoula, Montana, 1975).
Jastrow M. Jastrow, A Dictionary of the Targumim (New York, 1950).
Justi F. Justi, Iranisches Namenbuch (Hildesheim, 1963).
M Bowls Bowls from the Moussaieff Collection. Unless otherwise noted these are from D. Levene, A Corpus of
Magic Bowls: Incantation Texts in Jewish Aramaic from Late Antiquity (London, 2003).
MD E.S. Drower and R. Macuch, A Mandaic Dictionary (Oxford, 1963).
MSF J. Naveh and S. Shaked, Magic Spells and Formulae: Aramaic Incantations of Late Antiquity (Jerusalem,
1993).
N&Sh Bowls published by Naveh and Shaked in AMB and MSF.
MT Masoretic Text.
PS R. Payne Smith and J.D. Payne Smith, A Compendious Syriac Dictionary, Founded upon the Thesaurus
Syriacus of R. Payne Smith, D.D (Oxford, 1903).
SL M. Sokoloff and C. Brockelmann, A Syriac Lexicon: a Translation from the Latin: Correction, Expansion,
and Update of C. Brockelmanns Lexicon Syriacum (Winona Lake, Indiana, 2009).
SLA Standard Literary Aramaic.
TS R.P. Smith, Thesaurus Syriacus (Hildesheim, 2001).
SD Bowls Bowls from the collection of Mr Samir DeHays.
VA. Bowls Bowls from the collection of the Vorderasiatisches Museum.
VAM Vorderasiatisches Museum, Berlin.
 LIST OF PHOTOGRAPHS

VA.2484 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2829
VA.2509 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
VA.2484 & VA.2509 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
VA.2423 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4344
VA.2416 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4950
VA.2423 & VA.2416 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
VA.2434 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5556
VA.2424 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5960
VA.2434 & VA.2424 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
VA.2496 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6769
VA.2575 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7072
VA.2496 & VA.2575 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
VA.3382 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
VA.3381 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
VA.3382 & VA.3381 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
VA.2492 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
VA.2418 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
VA.2417 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9394
SD 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .102105
 PREFACE

In 1965 Yamauchi made some comments on the Babylonian Aramaic incantation bowls in which he
stated that Bowl magic belongs to the category of white magic and is defensive in nature. It is
dangerous only to the curser. He noted, however, that it is only: In one case, Obermanns second text,
[that] the purpose of the bowl is to harm a known enemy. The aggressive bowl that he noted is in the
Yale Babylonian Collection (YBC 2393).1 Since then, many more have been discovered, and I know of an
additional twenty-five texts that fit this description,2 which are all presented here. Some of these have
already been published, while others are edited here for the first time.
What is it that makes an Aramaic incantation bowl a curse or aggressive? This is not a straightforward
question. The study of curses and aggressive magic, even in respect of the Hebrew Bible and Judaism
specifically, is considerable.3 The focus of this study is on the material itself. This is convenient as
the material is discrete in terms of the period from which it comes (fifth to seventh centuries ce), its
provenance (Mesopotamia) and its language (Jewish Babylonian Aramaic).
The study of Aramaic incantation texts has been greatly enhanced by the increasing numbers of
texts that have been published over the last century, particularly in the last twenty years. Yet, despite
the greater number of texts that are now available, we are still in the early stages of the study of
this material, with new approaches and methodologies still evolving. In this study I have restricted
myself exclusively to the study of the Jewish Babylonian Aramaic texts. I have made reference to
other contemporary Jewish and some non-Jewish materials only when I thought it to be relevant and
necessary.
The first bowl text that I ever published, M1634 (presented again in this collection), was an aggressive
text, as was another of the texts from the Moussaieff Collection, M102, that I published soon after.5 These
two texts were my introduction to editing aggressive Aramaic incantations. It was clear to me from the
start that these were rare amongst the bowl texts. They were not, however, the only aggressive Aramaic
bowl texts that I came across. During my first research visit to Berlin in the late 1990s, I became aware that
there is an extraordinary collection of curse texts in the Vorderasiatisches Museum. I came to realise,
therefore, that there is a need to consider the aggressive texts in their own right.
Gagers collection of curse texts from the ancient and late antique worlds was one of my inspirations
for considering the aggressive bowl texts as a group.6 I was curious to see what their study could add to
our understanding of aggressive magical practices in late antiquity. In time, however, I began to wonder
whether Gagers inclusion of the Jewish materials in a collection that is dominated by Greco-Roman
sources is really appropriate, and whether the conclusions he made about the Jewish materials should

1 E.M. Yamauchi, Aramaic Magic Bowls, Journal of the American Oriental Society 85 (1965), pp. 511523 (520). An amended

edition of this text is included in this book.

2 Indeed, there are likely to be others of which I am not aware. For example, J.N. Ford has identified another two in the

materials that he is involved in publishing (primarily the Schyen and Shaye Collections).
3 See, for example, the thirty-two page bibliography in J.K. Aitken, The Semantics of Blessing and Cursing in Ancient Hebrew

(Louvain, 2007), pp. 253285.

4 D. Levene, And by the Name of Jesus : An Unpublished Magic Bowl in Jewish Aramaic, Jewish Studies Quarterly 6

(1999), pp. 283308.

5 Both of these texts were included in the collection I worked on for my PhD dissertation and that I published as a

monograph in 2003; see D. Levene, A Corpus of Magic Bowls: Incantation Texts in Jewish Aramaic from Late Antiquity (London,
2003), pp. 4451, 138139.
6 J.G. Gager (ed.), Curse Tablets and Binding Spells from the Ancient World (Oxford and New York, 1992).
xiv preface

be reconsidered. It is my hope that these texts will provide more insights into Jewish aggressive magical
practices of late antiquity, particularly in Babylonia.
It is a pleasure to acknowledge my great teachers, Professors Mark Geller and Shaul Shaked, who still
support and encourage me in so many ways. I also thank my colleagues who have read and discussed
with me many of these texts: Dr Siam Bhayro, Professor Gideon Bohak, and Dr Matthew Morgenstern. A
special mention is reserved for Dr James Nathan Ford, who devoted many hours to commenting on my
readings of the texts. Their contributions are evident on every page of this book and too numerous to
count. Dr Ortal-Paz Saar was also extremely helpful with editing the volume, producing the glossaries,
correcting many errors and making numerous suggestions. For the comments on the many personal
names that appear in these texts, I am indebted to Ortal-Paz Saar and Shaul Shaked.
A special thanks goes to Prof. Joachim Marzahn and his team at the Vorderasiatisches Museum for
many years of assistance, patience and great hospitality.
My PhD student, Mr Bradley Barnes, also deserves mention for his contribution to the formatting
and editing of this book. I would also like to acknowledge the support of my many colleagues in the
Department of History and Faculty of Humanities at the University of Southampton. I would also like
to thank the AHRC for funding an eleven-month fellowship, without which the completion of this book
would have taken much longer.
I am blessed to work in a field whose community includes many truly great scholarsindividuals
who have been incredibly generous in so many ways. I beg the readers pardon for any errors, misun-
derstandings and shortcomings in my work that are solely my own, for I have had many helping hands
that have eliminated many other mistakes and saved me much embarrassment. I hope that, despite its
shortcomings, this will be a useful study. For me it has been and still is the most extraordinary journey.
My greatest thanks are reserved for my wife Michaela, without whose love and support my joy of life
would be much diminished and this work the poorer; and, finally, my two children Isi and Shiphra, who
keep me on my toes, make me laugh every day and give me endless hugs.
 INTRODUCTION

The Jewish Babylonian Aramaic magic bowl texts, of which well over one thousand are known to
exist,1 were apotropaicthey were reputed to have the power to avert evil spirits and misfortune.
While human involvement in the conjuring of such evil can be implied by the incantations, only a
tiny minoritytwenty texts to be precise2identify the alleged human culprit by name and exact
retribution against this person in the form of an aggressive counter-attack. Furthermore, there are six
texts (VA.2492, VA.2418, VA.2417, N&Sh B7, N&Sh B9 and YBC 2393) that name and level afflictions
against individuals with no claim of culpability on their part. Taken at face value, they would appear
to represent unmerited aggression. Both types of text are explicitly aggressive in nature, naming the
target of the incantation, and should thus be considered curses.3
The number of such aggressive texts known to us at present, while still small, marks a huge leap
forward from 1965 when Yamauchi noted the single case known to him.4 Yamauchi found it appropriate
to state, as we have noted above, that by and large the rule is: Bowl magic belongs to the category
of white magic and is defensive in nature.5 Nearly forty years later, in a discussion of black magic
in another late antique source, Sefer ha-Razim, Alexander made the following comment about the
aggressive aspect of late antique Jewish magic:
The one thing that is genuinely surprising about it is that the magic contained in it is so often black, that
it is aimed at inflicting harm on individuals. This is deeply shocking and very rare. The vast majority of
early Jewish magic is apotropaic: its purpose was to ward off sickness from individuals, or disaster from
communities; or to satisfy basic human greed.6
Although the aggressive material available to us merits collecting and presenting in one place, I would
nevertheless concur with Alexanderit is rare amongst the bowls and other Jewish magical texts from
late antiquity.

The Rationale for the Selection Made in This Book

The arrangement of the texts in this book is primarily by collection. The choice of texts that have been
assembled in this volume has been determined in most cases by a rather simple criterion: they are those
that name a human target for an aggressive incantation, irrespective of whether the targeted person is
the one who initiated hostilities.

1 The most up to date list of published texts exists as part of the online magic bowls prosopographical database, which

was compiled by Ortal-Paz Saar in 2011 (http://www.soton.ac.uk/vmba/projects/Prosopography%20to%20the%20Babylonian

%20Incantations%20Bowls%20An%20Introduction.html).
2 These texts are all presented in this volume.
3 This book includes editions of all such texts that I believe merit inclusion. I have, for example, omitted N&Sh B4 because,

although it is clearly intended as some form of aggressive counter-measure, the name of the main target of this incantation
is not mentioned. Admittedly, another name does occur in this text, but it does so in a way that is unusual within Aramaic
incantation bowls in that the mothers name is not given. The difficulty with making sense of some portions of this text, which
the authors acknowledge (AMB p. 152), also contributed to my decision to omit it from the current collection. This is also true of
025A (BM 91771), which has formula D (see Formulae Synopses chapter below) in it, but unfortunately is also missing a portion
that would provide a fuller context.
4 Yamauchi, Aramaic Magic Bowls, p. 520. See YBC 2393 which is presented with some corrections below.
5 Ibid.
6 P. Alexander, Sefer ha-Razim and the problem of black magic in early Judaism, in T.E. Klutz (ed.), Magic in the Biblical

World: From the Rod of Aaron to the Ring of Solomon (London, 2004), pp. 170190 (189).
2 introduction

I have also included four bowls that do not contain such names (VA.2496, VA.2575, VA.3382 and
VA.3381) because these bowls consist of two pairs intended to be interred togetherdescribed by
me elsewhere as constituting the qybl form (see discussion below).7 Both sets of texts purport to be
counter-charms, yet they avoid mentioning any names of potential antagonists. As such they are not
uniquethere are many other bowl texts that do this. My decision to include these four texts was in
part influenced by their status as part of the Vorderasitisches Museum collection, from which many of
the texts presented here come. Another reason for their inclusion is the often aggressive nature of the
qybl.8 I have excluded the only known bowl love charm,9 as it is my impression that its rarity (greater
even than the curse genre) and other distinctive characteristics make it a sufficiently different kind of
text that does not belong in the group discussed and presented here.10

Self-Designations and Contents

The most obvious indicator of a bowls purpose is how it describes itselfthe table below lists these
self-designations. Not all bowls carry such explicit self-designationsin these cases I have provided
short descriptions that are based on their contents.

1 VA.2484:18
This charm is for overturning and dispatching and returning the evil Yaror from
against
2 VA.2509:14
This is a charm to overturn sorceries and vows and curses and afflictions and rites
from against
3 VA.2423:13 and
1011, 13, 1617

This is a charm to make void this document This is a restraint of curses
the sorcery and a curse and a and oaths and of aversions
vow and an aversion of who that performed against
have cursed him and vowed
[concerning] him that have
acted against him and that are
acting against May they
overturn and go against
4 VA.2416:14, 1617

This is a charm to overturn sorceries and This is a charm for overturning an evil
oaths and curses and afflictions and Yaror that is upon May it be overturned
magic rites and aversions, from onto upon

7 D. Levene, This Is a Qybl for Overturning Sorceries: Form, FormulaThreads in a Web of Transmission in: S. Shaked,

G. Bohak and Y. Harari (eds), Continuity and Innovation in the Magical Tradition (Leiden, 2011), pp. 219244.
8 Ibid.
9 See AIT 28 in Montgomery, Aramaic Incantation Texts, p. 213.
10 See Y. Harari, For a Woman to Follow You: Love Charms in Early Jewish Magic (Hebrew), Kabbalah 5 (2000), pp. 247

264, and O.-P. Saar, Jewish Love Magic: From Late Antiquity to the Middle Ages (Hebrew; unpubl. diss., Tel Aviv University, 2008)
who have treated this genre in Jewish magic as distinct.
 introduction 3
5 VA.2434:25
This is a charm for overturning the evil Yaror from the house of upon And may it
depart and go out from the sons, from the house of
6 VA.2424:34
This is a charm for overturning the evil Yaror from the house of
711 VA.2496 and For returning sorceries to those who instigated them.
8 VA.2575
9 VA.3382:13

this spell (the purpose of this text is as in the line below)

10 VA.3381 For canceling and making void harmers and the products of magically potent
aggressive acts.
11 VA.2492:5
this curse that he returned (for afflicting restlessness, eventual death and for
returning a curse.)
12 VA.2418 To afflict an individual named with physical ailments, parasites and incarceration.
13 VA.2417:13
this document
For sending ghosts from the clients house to that of another.
14 SD27 For the neutralization of curses.
15 M102:12
This spell is appointed for overturning sorceries, so that they (the sorceries) may be
overturned from and turn back against
16 M163:14

This press and binding is for the name of that he may be pressed and fallhe, his
lot, his destiny, his stars, his bindings, his words and his hateful thoughtsunder the
feet and command and authority of
17 005A (BM 91745) For overturning sorceries.
18 024A (BM 91760)
this document (For healing and neutralizing the products of magically potent
aggressive acts.)
19 039A (BM 91771):
13, 1415
This is a charm to overturn sorceries and vows and curses and spells and from
against this curse that returned
20 040A (BM 91767):1
This charm is to send a spirit against
21 041A (BM 01763):13
This is a charm to overturn sorceries and vows from and may they not come near
him from this day and for ever.

11 These are the four texts in which names of the antagonists are not given; see above.
4 introduction

22 043A (BM 91770):2

with this incantation that I require of you. Stop up and shut up the mouth of
(For shutting up and curbing).
23 N&Sh B6:12 ....
This spell is for silencing and shutting the mouth of all evil and violent people who
stand against
24 N&Sh B7:1 and 56
Appointed is this incantation against the name of I have bought you, I have led
you and I have sent you and I have dispatched you and I have conveyed you against
25 N&Sh B9 For physical affliction and causing death.
26 N&Sh B21:12
This spell is designated for subduing of
27 N&Sh B 23 For returning the products of magically potent aggressive acts.
28 Gordon 1934b For overturning curses.
(Isbell 22)12
29 ROM 907.1.113 For subduing.
30 YBC 2393:3414
this curse which returned upon (For afflicting restlessness, eventual death
and for returning a curse.)

Yuval Harari on Aggressive Jewish Magic

Aggressive Jewish magical texts from this period have not been collected and, with the exception
of Yuval Hararis work, have scarecely been discussed as a distinct group. Yuval Hararis landmark
treatment of aggressive Jewish magic covers a wide range of materials, both eastern and western, from
antiquity to the early modern period.15 The present study differs in that its focus is restricted to the late
antique Jewish Babylonian Aramaic incantation bowls (fifth to seventh centuries ce), all of which are
assumed to be the product of Jewish hands.16
Hararis statement that the belief in witchcrafts efficacy gave birth to the fear of it, and this (in turn
gave rise to) the need for defence17 is succinct, capturing the essence of our topic in terms of cause and
effect. Harari weaves a narrative that is characteristically exhaustive with references to both primary and
secondary sources. The first primary source he discusses is the Hekhalot literature, noting its assertion

12 C.H. Gordon, An Aramaic Incantation, The American Schools of Oriental Research14 (1934), pp. 141144 and C.D. Isbell,

Corpus of the Aramaic Incantation Bowls, Dissertation Series 17 (Missoula, Montana, 1975), pp. 6970.
13 W.S. McCullough, Jewish and Mandaean Incantation Bowls (Toronto, 1967), pp. 25 and T. Harviainen, An Aramaic

Incantation Bowl from Borsippa: Another Specimen of Eastern Aramaic koin, Studia Orientalia 51 (1981), pp. 328 (10).
14 J. Obermann, Two Magic Bowls: New Incantation Texts from Mesopotamia, The American Journal of Semitic Languages

and Literatures 57 (1940), pp. 131 (1528) and Isbell, Corpus, pp. 138139.
15 Y. Harari, If You Wish to Kill a Man: Aggressive Magic and the Defense Against it in Ancient Jewish Magic (Hebrew),

Jewish Studies 37 (1997), pp. 111142.

16 J. Naveh and S. Shaked, Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity, 2nd edn (Jerusalem, 1987),

pp. 1718.
17 Harari, If You Wish to Kill a Man, pp. 132133 (my gloss in brackets).
 introduction 5

that the initiate who recites a certain great mystery will be safe and free from a list of various dangers. Of
particular interest to us is this lists reference to sorcery (),18 which shows that a fear of aggressive
magical acts existed. An example of this is found in the Palestinan Talmud, Yoma 3:7, 40d, which relates
a tale of how a certain Persian was heard to curse someone who consequently died. This illustrates the
pervading climate of belief in the efficacy of magical powers, which were considered within the grasp
of persons of any faith who possessed the appropriate knowledge. Another point of significance to us
is this passages reference to the curse being delivered orally. The bowls themselves also seem to allude
more often to oral rather than written curses, which raises the issue of the relationship between oral
and written forms of magic, especially in respect of the incantation bowls.
Harari notes that aggressive magic is not always so distinct from protective magic. Indeed, sorcery
was also considered effective as a protective measurethe best defence is a good offence.19 The rabbis
recognition that knowledge of sorcery is essential is to be found in the Babylonian Talmud Sanhedrin
17a, where Rabbi Yoanan, the third century Palestinian sage, is said to have stated that members of the
Sanhedrin were required to have a knowledge of sorcery () . Although this was presumably
to know how to counter it, it may also have been to take advantage of its power. Indeed, as Harari notes,
the Karaites accused the rabbis of using sorcery, although this clearly should be placed in its polemical
context and relates to the centuries that immediately follow the period of the Aramaic incantation
bowls.
Finally, Harari notes that the most common issue in the rabbinical traditions relating to magical
harm is cursing by The Name.20 This comes as no surprise to those who study the Aramaic incantation
bowls, in which name adjuration is a major part of their claim to efficacy. In this respect, the collection
of aggressive incantations presented below does not differ from the apotropaic incantations found in
the bowls.

The Effectiveness of the Bowls

Did such aggressive magic, specifically the curses we find in the incantation bowls, have any effect? Can
it be said to have worked? We are limited in our ability to consider such a question because we lack the
necessary information about the context in which each bowl was written. It must be remembered that
each of these texts was individually dedicated and therefore had a personal story that is now obscured.
We have no way of knowing whether any particular incantation bowl, with whatever ritual that may
have accompanied it, had any effect or not.21 The fact remains, however, that the production of aggressive
spells, of which the incantation bowls presented in this volume are but one type, persisted for thousands
of years and continues to this day.22 This does not mean that we need to accept that such practices are
capable of changing reality in ways we would not expect. On the other hand, we should recognise that
a combination of factors, such as faith, a fervent desire to cause harm to others, cultural constructs, and
the occasional appearance of success, can encourage a culture of trust amongst some people and the
propagation of narratives that confirm the efficacy of such magical practices.

18 Ibid., p. 113, citing P. Schfer, M. Schlter and H.G. von Mutius. Synopse Zur Hekhalot-Literatur, Texte und Studien Zum

Antiken Judentum (Tubingen, 1981), p. 311.

19 This quote is ascribed to Carl von Clausewitz. As for the references to the use of sorcery in the early rabbinic sources, see

Harari, If you Wish to Kill a Man, p. 133, and G. Bohak, Ancient Jewish Magic: A History (Cambridge, 2008), pp. 356386.
20 Harari, If you Wish to Kill a Man, p. 116.
21 For a thoroughly interesting and sensible approach to such questions, see Bohak, Ancient Jewish Magic, pp. 3551.
22 See E. Westermarck, Ritual and Belief in Morocco (London, 1926) in which there are numerous chapters dealing with curses

and other aggressive forms of praxis. One might also mention, for example, testament to such praxes and their consequences
as recorded in A. Ashworth, Madumo: A Man Bewitched (Chicago, 2000).
6 introduction

Other less incredible aspects that might have had some bearing on the impact of such spells could
well have existed. Versnel discusses an example of a circumstance in which a public element combined
to make the potency of a curse more significant.23 The principle that lies behind such ancient Greek
examples is simple: a technique was used by which the insult, injury, offence or theft that was committed
against a particular individual was transferred to one of the gods, so that now the god became the injured
party and was thus in a position to redress the insult, injury, offence, or theft. The god was believed to be
able to inflict any one of a variety of punishments including illness and even death. Versnel provides
examples of tablets that show signs of being placed in public spaces such as templesa culture of
naming and shaming: circumstances that could motivate the criminal to repent while there was still a
chance. Indeed, Versnel also cites stelae that give accounts of cases where an offender did come forth
or an item was recovered, thus verifying the process as effective.
It is hard to see how such a public element to most of the bowl texts could have been a possibility. In
terms of the aggressive forms, however, we might consider a scenario in which this could occur. Such
charms could have been prepared in advance of legal confrontations, in which opponents names were
known and inserted into appropriately prepared aggressive bowl incantations. Such opponents could
then have been warned, lest they tamper magically with the court proceedings, that powerful magical
countermeasures had been put in place and would, if need be, automatically trigger an aggressive
magical response. This would not be inconsistent with the nature of some of the countercharms in this
collection.24 Such a mechanism might go some way to ensure a witchcraft-free legal process. Indeed,
incantations such as M163 and ROM 907.1.1, that specifically claim their purpose to be the shutting of an
opponents mouth, suggest more forcefully the possibility of a legal context. Another one of our texts,
VA.2418, that is blatantly aggressive with no indication of it being a counter charm, calls for a certain
Mar son of Ahot to end up in jaila punitive instrument of the law courts. There is ample evidence of
the use of magic in legal contexts in the Greco-Roman word,25 including its Jewish inhabitants.26
Versnel makes another interesting point in respect to the Greco-Roman materials, noting that, if the
name of the client who commissioned a curse tablet were to be found alongside the name of the person
it was meant to attack, such a client would have been in a potentially vulnerable position. This is due to
the fact that the use of such aggressive tablets was generally illegal, and was at times subject to severe
penalties. Such risk might be diminished, however, if such a tablet was meant only as a precautionary,
public measure that was intended ultimately to deter.27 Versnel thus distinguishes between what he calls
judicial prayers and defixiones; a distinction which we cannot make in our texts as they do not afford
enough information.28

23 See H.S. Versnel, Beyond Cursing: The Appeal to Justice in Judicial Prayers, in C.A. Faraone and D. Obbinik (eds), Magika

Hiera: Ancient Greek Magic and Religion (Oxford, 1991), pp. 60106.
24 See below VA.2484, VA.2509, VA.2423, VA.2416. We may note also MS 1927/2:3 which provides the plea that the bowls

client may come to trial and win it (( ) S. Shaked, Form and Purpose in Aramaic Spells: Some Jewish Themes (The
Poetics of Magic Texts), in S. Shaked (ed.), Officina Magica: Essays on the Practice of Magic in Antiquity (Leiden and Boston,
2005), pp. 130 (8)).
25 See the chapter Tongue-Tied in Court: Legal and Political Disputes, in Gager, Curse Tablets, pp. 116150.
26 See the reference above to the Babylonian Talmud Sanhedrin 17a which is ascribed to Rabbi Yoanan, in which it is

implied that sorcery was not uncommon in courtroom proceedings and knowledge of which, therefore, was essential for a
member of the Sanhedrinthe supreme-court. In Shabbat 75a it is more clearly stated that it is knowledge, not practice, of
sorcery and teaching of such knowledge that is required of the rabbis.
27 H.S. Versnel, Some Reflections on the Relationship Magic-Religion, Numen 38 (1991), pp. 177197 (162163).
28 Ibid., p. 90.
 introduction 7

The Curse and its Consequences

Both aggressive and apotropaic bowl texts alike contain many allusions to and partial descriptions of
hostile sorcery. One observable feature of aggressive magic seems to be that, once a magical act has been
performed, it has an existence of its own. It is as if an independent essence is created by the magical act
and thus released into the world, having acquired an energy and life of its own. This is clearly implied
in relation to both the so-called demons of dispatch29 and the Yaror demon. The latter is mentioned
in a number of the texts presented in this book, where it is quite clear that they were dispatched to
harm human targets.30 This process may also be inferred in respect of aggressive verbal utterances, that
is cursing or swearing. It may have been believed that, once spoken, such an utterance conjurs up an
aggressive force that is distinct from the speaker, especially if it included the invocation of a divine or
other powerful name. It follows, therefore, that it was crucial to use the correct strategy to protect oneself
from such things.

Praxis

It is unfortunate that we know little of the processes involved in the preparation of incantation bowls,
which saw mundane objects transformed into significant magical objects, not to mention any additional
procedures which may have been involved in the making of the aggressive bowls. Indeed, we know
little beyond what is evident: unused domestic earthenware dishes were acquired by the practitioner,
inscribed with incantations using a reed and ink, and deposited in the ground, within houses, their
surroundings, or in cemeteries. They were usually deposited upside down, but sometimes in pairs, either
facing each other or within each other. Beyond this, we are left to speculate regarding what the various
parties may have done, be it physically or spiritually, privately or publically etc.
To attempt to learn more about aggressive praxis, I have adopted two approaches: first, a considera-
tion of the curse bowls in a bid to identify characteristics, both physical and formulaic, that are peculiar

29 Demons of dispatch ( ) are mentioned in M.J. Geller, Four Aramaic Incantation Bowls, in G. Rendsburg

et al. (eds), The Bible World: Essays in Honour of Cyrus H. Gordon (New York, 1980), pp. 4760 (bowl D:10 on 5760). See also
Isbell, Corpus, 63:7, Gordon Bowl 6:2, C. Gordon, Aramaic Incantation Bowls, Orientalia NS 10 (1941), pp. 116141, 272284,
339360 (125). Cf. also the amulet spirits of dispatch, and spirits of dispatch ( ) in VA.2423:9
(below).
30 The precise meaning of the word Yaror is not clear. In its various manifestations in the rabbinic literature it occurs either

as or ;the final letter interchanging between and . This seems to have already caused problems of interpretation in
the Middle Ages. See A. Kohut et al., Sefer Tosfot He-Arukh Ha-shalem/Additamementa Ad Librum Aruch Completum (New York,
1955), vol. 4, pp. 159160; S. Lieberman, Tosefta Ki-feshuah: Beur Arokh La-Tosefta (New York and Jerusalem, 1992), vol. 2, p. 652.

There is, however, the Syriac term that means jackal. Understandings of this term have been arrived at also on the basis
of the versions where yrwr appears as a translation of the Hebrew jackals (Job 30:29 Targum Peshitta ;
Micha 1:8 Targum Jonathan Peshitta ) and ostriches (Micha 1:8 Peshitta ). Besides
our texts there is the one case where this term is associated with the demonic worldin the Syro-Hexaplar to Isaiah 34:14 the
translation of is , see PS, p. 1630. Montgomery adds a note to the meaning of that the root is onomatopoeic,
connoting a howling creature (Montgomery, Aramaic Incantation Texts, p. 81). He then suggests that choosing this word to
represent the demon is based on the fact that the Babylonians represented their demons in uncouth shapes of birds and
animals. Hunter also discussed this word in reference to Micha 1:8 and a section from the Acta of St. Simeon Stylites where the
cry of the jackal is likened to that of the cry of mourners. See E. Hunter, Two Incantation Bowls from Babylon, Iraq 62 (2000),
pp. 144145. It is worth noting that in Akkadian we find the term arru curse (see L. Oppenheim, The Assyrian Dictionary of
The Oriental Institute of The University of Chicago, Vol. 1, A, Part II. (Chicago, 1968), pp. 234ff.I thank Tzvi Abusch for alerting
me to this possible connection), and its Hebrew cognate that has the same meaning. The dictionary favours the spelling

( DJBA, p. 541b), the Syriac (PS, p. 197). It has been suggested to me by Yuval Harari that a spelling on the basis of the
Hebrew form Yarurmight be considered on the basis of the passive form that is common in Biblical Hebrew. See
also Aitken, The Semantics of Blessing and Cursing, pp. 6484.
8 introduction

to them; second, an examination of terminology used in the bowl incantations to describe aggressive
magic, focussing, in this instance, on the term , curse.31

Characteristics of the Curse Bowls

kyb Bowls
We start with a unique attestation to a form of praxis mentioned in one of the aggressive bowls (M163:6),
which it states that a white cock was used as part of the magical act.32 The use of such birds in acts
of ritual slaughter is known from both Jewish and non-Jewish sources and from various periods. The
reference to the white cock is frustrating, however, because it stands alone with no more information
concerning the part it played in the magical act. We assume it was slaughtered, but we have no other
information except the words under/in place of this white cock () , which leaves us
with much uncertainty. The verb used to designate the action is kb ( )to press down, capture or
subdue.33
This verb recurs in M163 and represents the motif at the heart of its formulae. This verb and the
motif it encompasses are present in two other aggressive bowl texts that are in our collection, N&Sh 21
and ROM 907.1.1. In all three incantations the verb kb ( )is central (see Opening Formulae B in the
Synopses chapter below).

M163
(1) This press and binding is for the name of Isha ( 2) [( ]1)
son of (2) Ifra Hurmiz that he may be pressed ][
and fallhe, his lot, his destiny, his stars, (3) his ( 3)
bindings, his words and his hateful thoughtsunder
the feet and command and authority (4) of this ( 4) ][
Mihlad and (this) Baran sons of Mirdukh. Shamish
the king of gods!
and not come out from (28) his mouth from this ( 28)
day and for ever, amen amen selah, true and
established.

N&Sh B21
(1) This spell is designated for subduing (2) of Duday ( 2) ( 1)
daughter of Immi, Radeni son of Aru, Abraham son ( )( 3) ( )( )
of, Susya (3) Daughter of Immi, and Friyabard son of ()
Gas (?).
(14) shuts the mouth of all sons of Adam and ( 14)
Eve, destruction (15) to all the sons of Adam and [ ( ]15)
Eve from Sunyona son of Qitin, in the n[ame of ]

31 There are, of course, a variety of other terms that could be treated in this way, but these must wait for another occasion.
32 For a fuller discussion of this text see Levene, A Corpus, pp. 129130.
33 DJBA, p. 551.
 introduction 9

ROM 907.1.1
And they will press the body of Mahbarzin son of ( 2)
awwa (3) and of Shiltai daughter of Maredukh
under the foot of Babhai son of Mahlafta ( 3)

As the above selections show, subjugation and curbing speechmuzzlingare the aims of these
incantations.
A copper alloy amulet that also uses this verb as its central theme (N&Sh A16) was first published in
1985 by Joseph Naveh, who discussed its subjugation formulae and this verbs use in comparable Geniza
fragmentsa testament to the longevity of its use.34

hpyk in the Bowls

The verb hpk ( )to overturn is commonly found in the bowls. It is particularly well known from
a formula that occurs in a number of parallels in which a variety of harmful forces and elements
are overturned, and thus cease to be a threat to the client.35 The verb itself also appears in many
of the aggressive incantations presented here. While spells are overturned in the apotropaic bowls,
and thereby sent back to anonymous sorcerers,36 in many of the aggressive texts they are returned
against named individuals. Regarding the use of this verb in the bowls, Gordon suggested that this
oft mentioned process of overturning the forces of evil may explain why magic bowls are often
found inverted.37 If Gordon was correct, and the use of this verb in the bowls is an expression of the
magical act as well as the fact that the bowl itself was physically overturned, then we might also
consider the verb kb ( )to press down in the same way, namely, that it was used in the formulae
mentioned above to express both the suppression of the antagonist as well as the pressing down of
the bowl into the ground. Indeed, we know that this was the most common way these bowls were
deposited.

The qybl: Form and Formula38

The formula employed by a number of the texts assembled here, which refers to itself as a qybl
(), infers the presence of human conflict which it claims to remedy. There are two sets of human
participants that are specified in these texts: the clients, for whom these incantations profess to be of
benefit, and the instigatorsthe initial aggressorsagainst whom the spells are directed. At the centre
of the qybl formula is a specialist demonic entity with capabilities akin to a homing devicethe Yaror

34 J. Naveh, A Good Subduing, There is None Like It: An Amulet from orvat Marish in the Galilee (Hebrew), Tarbiz 54

(1985), pp. 367382; J. Naveh and S. Shaked, Magic Spells and Formulae: Aramaic Incantations of Late Antiquity (Jerusalem, 1993),
pp. 4350.
35 With the publication of the so called Pearson Bowl, which contains this formula, Geller cites another six examples; see

M. Geller, Eight Incantation Bowls, Orientalia Lovaniensia Periodica 17 (1986), pp. 101117 (102105). Unlike those cited by Geller,
one of the texts presented in this book, 005A (BM 91745), mentions by name the individual to which the overturned sorceries
are redirected.
36 See B.A. Levine, The Language of the Magical Bowls in J. Neusner, A History of the Jews in Babylonia (Leiden, 1970), vol. V,

pp. 343373 (368371).

37 C.H. Gordon, Two Aramaic Incantations in G.A. Tuttle (ed.), Biblical and Near Eastern Studies: Essays in Honor of William

Sanford LaSor (Michigan, 1978), pp. 231244 (236).

38 This section is abridged from my article This is a Qybl.
10 introduction

demon39whose conjuring is described as an act of cursing.40 This Yaror is also described as having
been dispatched.41
Of the aggressive texts present in the Berlin collection and edited in this volume, there are six that
share certain physical and textual characteristics. It is from this sub-group of six that we can learn
something about their praxis. The most obvious connection between all six is that they all define
themselves as being a qybl ()in this particular group of texts, this term appears to mean
counter-charm rather than just charm. Thus all of these particular incantation bowls were made with
the specific intention of returning adverse magical acts to their point of origin, a named antagonist. As
such, we consider these spells aggressive as they clearly intended harm the named individuals.

The qybl Bowls

The six Berlin qybl bowls constitute three pairs, each of which was written by the same scribe for the
same client and against the same antagonist(s). These three pairs are: VA.2484 and VA.2509, VA.2423
and VA.2416, and VA.2434 and VA.2424.
The British Museum contains another three bowls that describe themselves using the term qybl:
039A (BM 91771), 040A (BM 91767) and 041A (BM 91763).42 039A and 041A share the names of both client
and antagonist. 040A (BM 91767) shares only the name of the antagonist, and makes no claim to be
a counter-charm; i.e. a response to aggressionit is clearly aggressive in purpose. Though I am not
certain, it seems that these three bowls may well have been written by the same scribe. If this is not
the case, the similarity between the hands is sufficient to suggest some kind of association between the
scribes.
A synopsis of the opening passages of both the VA and BM bowls listed above shows them to all be
variations on a theme (see Synopses chapter below, Opening Formula A). Even though it is clear that
these texts all share a common origin, it is interesting to note the slight differences between them, a
typical feature of the magic bowls. It is also worth noting that, although this is a type of curse formula,
it also presents itself as being a protective measure.

The Meaning of qybl and the qybl Form

In Mandaic one of the meanings Drower and Macuch assign to qwbl is counter-charm.43 This is the
translation Wohlstein initially provided for the term qybl in his early edition of VA.2416;44 as did Segal
in his edition of the BM bowls.45 Indeed, our group of qybl bowls are all, apart from 040A (BM 91767),
charms that state their purpose to be the countering of aggressive magic. It must be mentioned, however,
that in the Babylonian Talmud the word qybl is attested in the plainer sense of just charm;46 not spe-
cifically warranting the expanded sense of counter-charm. It is nevertheless clear from our bowls that
this expanded sense should be considered as a possible meaning of the term. Even the simple sense of
charm as a basic description of the function of the bowlto ward off harmful magical forcesdoes not

39
See footnote 30 above.
40
, literally cursed them. See VA.2422:4,9,11,13,16,18 and VA.2416:4.
41 VA.2416:17 and VA.2434:7.
42 J.B. Segal, Catalogue of the Aramaic and Mandaic Incantation Bowls in the British Museum (London, 2000), pp. 7985

(henceforth CAMIB). These are reedited in this volume.

43 MD, p. 405b.
44 J. Wohlstein, Ueber einige aramische Inschriften auf Thongefassen des Kniglichen Museums zu Berlin, Zeitschrift fr

Assyriologie 9 (1894), pp. 1141 (1127). This text is re-editted here.

45 CAMIB, p. 217.
46 DJBA, p. 1009b. See for instance bBer 62a the expression .
 introduction 11

exclude the possibility that such forces might be the product of human actions. In his dictionary, Jastrow
provides the gloss [a means against,] charm (to ward off danger)47 that fits the case of the particular
bowl texts mentioned above rather well. The nominal form has the meaning of complaint,48
which in Syriac has the more forceful sense of accusation or rebuke.49 These meanings fit the legalistic
tone of the magic bowl texts well. Indeed, the Akkadian cognates based on the root qbl: qabalu(m) II
battle50 and qubbulu to fight,51 also include the aggressive tone that we note for Aramaic qybl.
Other meanings derived from the root qbl ( )that are worth noting are darkness,52 to become
dark53 and the preposition junction, meeting,54 and opposite.55 These bring to mind two things
that, as we shall see, prove to be significant. The first is the fact that all but one of the bowls (040A)
with the qybl formula have bitumen markings56 on them and the second is a comment made by
Hilprecht regarding magic bowls found in excavations that: Sometimes two bowls facing one another
had been cemented together with bitumen.57 As our qybl bowls with bitumen markings constitute
such pairsi.e. pairs of bowls that were custom made to be set rim to rim opposite each other, fixed
with bitumen, and interred as a unitwe may consider qybls other meanings of darkness, junction,
meeting and opposite to be apt descriptions of such a physical configuration. Thus the word qybl
would be used in this context as a pun referring to both the purpose of the amuleta charm, counter
charmand to its physical formtwo bowls that are opposite each other, their rims meeting at a
junction and the space between them in darkness. Indeed, the bitumen markings on the verso of
VA.2484, reveal that this bowl was bound to VA.2509 (see the photograph with the text editions below)
with some sort of cord that was wrapped twice around the two bowls forming a cross shape when viewed
from above. This cord was fastened to the bowls in six places with globules of bitumenupon the four
points where the cord traversed the joined rims of the two bowls and at the apex of each of them where
the cord crossed itself.
As can be seen in the plates that accompany the text editions, when each of the three pairs of Berlin
bowls was placed together, rim to rim, the bitumen markings matched up, verifying that they were
bound together. The British Museum bowls, 039A (BM 91771) and 041A (BM 91763), also share the names
of the client and antagonist and seem to have been written by the same scribe. They also have bitumen
markings on the rims but not on the apex of the verso as with the Berlin bowls. These bowls do not
seem to match up quite as neatly when placed rim to rim. If not a pair in themselves, they most surely
had each been part of separate pairs. 040A (BM 91767), on the other hand, has no signs of bitumen. It
may be significant that this bowl, though describing itself a qybl, is not a counter-charm but plainly
aggressive.

47 Jastrow, p. 1309b.
48 DJBA, p. 978b.
49 SL, p. 1310, accusation, complaint. See also PS 487a and the participial form to accuse, impeach, complain, PS

p. 487b.
50 J. Black, A. George and J.N. Postgate, A Concise Dictionary of Akkadian (Wiesbaden, 2000), p. 281b.
51 Ibid., p. 290a.
52 Jastrow, p. 1309b and DJBA, p. 472.
53 DJBA, p. 980b.
54 Jastrow, p. 1309b.
55 DJBA, p. 978.
56 See J. Connan, The Use and Trade of Bitumen in Antiquity and Prehistory: Molecular Archaeology Reveals Secrets of Past

Civilizations, Philosophical Transactions of the the Royal Society of London B 354 (1999), pp. 3350.
57 H.V. Hilprecht and I. Benzinger, Explorations in Bible Lands during the 19th Century (Edinburgh, 1903), p. 447. See also

Hamiltons comments on bowls found joined in this way in V.P. Hamilton, Syriac Incantation Bowls (unpubl. diss., Brandeis
University, 1971), p. 10.
12 introduction

The qybl TextsA Summary

If we look at the nine qybl bowls discussed above, we can observe that they share a number of features,
beginning with the opening formula (see the synopsis for Formulae A:B and C for other common
portions of text). Apart from 040A (BM 91767), all the other bowls were made in pairs that were
positioned rim to rim and sealed with bitumen. They all state the name of the antagonist(s). The way that
the demonic aspect is portrayed in these particular texts is distinguished by their use of the performative
verb hpk ( )to overturn, which is employed in all of them to denote an already existing momentum.
The particular type of demon that is being addressed in these texts, the Yaror, is one that is portrayed as
having been malignly propelled towards the client. Moreover, the incantations express an awareness of
the origin of the Yaror demons vitality, i.e. the name of whoever commissioned it, and then charge it to
overturn against its original instigator.

Other, Non-Aggressive, Bowls with Bitumen Markings

As I have discussed elsewhere,58 the praxis of making pairs of bowls, joined and sealed with bitumen, is
not exclusive to aggressive texts, but is used for a few non-aggressive ones.59 Of these, four are from the
collection at the Vorderasiatisches Museum in Berlin, constituting two matching pairs, and are newly
presented in this volume (VA.3382 and VA.3381, VA.2575 and VA.2496).
It is clear that there is a connection between the use of the qybl formula and this praxis. This is
clearly not the case, for instance, with bowls that utilise the hpyk formula, despite the fact that one of
them, 004A (BM 91764), does have the bitumen markings. This suggests that this praxis may have been
adopted from its more common use with the qybl formula. The possibility that this praxis has a special
relation to the qybl formula is indeed attractive. Further, one might even hazard the suggestion that
it originated in association with that formula. It is also possible, however, that both the praxis and the
accompanying formula evolved independently and then become more closely associated on account of
the apparent pun that connects them.

The Lexicography of Aggressive Magic Bowls

The literary expressions contained in the bowls are highly stylised, and were not intended to describe
actions. The texts were designed to affect the course of events, rather than convey information. Further-
more, the formulae are not transmitted in a stable or consistent way. Still, this should not deter us from
trying to discern the lexicography of aggressive magical practice. We can divide the Jewish Babylonian
Aramaic incantation texts into three types: first, those that list demons and other supernatural beings
such as ghosts;60 second, those that list types of sorcery as practised by humans;61 and, third, those that
list a mixture of both.
An example of the first type is:

58
Levene, This is a Qybl.
59
The ones that I know of are 04A (BM 91764), 020A (BM 131669), VA.2414 and VA.2426. See J.N. Ford and D. Levene, For
Aata-de-abuh daughter of Imma: Two Aramaic Incantation Bowls in the Vorderasiatisches Museum, Berlin (VA.2414 and
VA.2426), Journal of Semitic Studies 57 (2012), pp. 5165.
60 See particularly VA.2417 below. See also SD 27, in which it is also possible that ghosts are a factor.
61 These I consider to include activities that range from the mere utterance of words thought to be able to affect another

human adversely to complex ritual acts that might involve an invocation, ceremony and the use of materia magica.
 introduction 13

Sealed and doubly-sealed are the house and threshold of from all evil plagues, from all evil spirits, from
monsters, from liliths, and from all blast-demons 62
This is a list of harmers that only includes supernatural beings and does not imply, in any obvious way,
human involvement. This kind of list, which excludes the suggestion of human responsibility, is less
common in the bowls.
The following is an example of the second type, consisting exclusively of harm resulting from human
activity:
}?{^^

}{

in order that there may not come against them oaths, curses and evil speeches. I adjure you oath, curse
[and] evil speech. I adjure, oath, curse, I adjure against you oath, curse and evil speech be it an oath
of a gentile or a Jew, be it a distant [or] near curse, be it a curse of a neighbour, brother or sister, be it a curse
of men or of women, be it an oath that is being delivered to male idols [and] female idols, or be it by an oath
or magic rites of any human beings.63
It must be noted that it is not entirely certain that all the acts listed here have been consciously generated
out of malice towards the client. Curses or oaths, for instance, might have been voiced in anger or might
have been made in such a way as to be not aimed specifically at the client, for example, if the whole
community were targeted by an aggressor.
Finally, the following is an example of the third type, which is the most common:
][
][
Thoroughly bound, sealed, tied and charmed (may you be) by the Name. May you be bound and sealed and
removed from the house and residence of and of all their house and all their residence, all (you) evil liliths
and demons, dews, bindings, idols, [oaths] curses, misfortunes, mishaps, spells, evil sorceries, mighty deeds
and all hateful things.64
It is particularly noteworthy that harm caused by both supernatural and human agents is treated in
much the same manner by the incantation.
I list below some of the terms commonly found in the aggressive magical texts, beginning with a more
detailed discussion of /lwt, which is most commonly translated as curse (the term I use in the
title of this book).

lwt
The root is very commonly attested in the incantations of the bowls in its nominal form ,
and also, though somewhat less frequently, in its verbal form. Apart from the meaning of to curse, the
verb also conveys denunciation,65 though such a use in the bowls is not known to me. The noun
occurs in the bowls mostly as a description of something odious done to the client. It seems to denote
an oral rather than a written act. However, there is one formula in which the term /lwt is used

62 See AIT 22:1, 2.

63 See M123.
64 N&Sh B14.
65 DJBA, p. 620.
14 introduction

self referentially ( this curse), thus defining the incantation in which it occurs as a curse.
This formula is found in three bowls in this volumeVA.2492:5, 039A (BM 91771):14 and YBC 2393:3, 4.
It is worth noting, however, that its use later in the incantation is somewhat different to the other self
referential statements, such as This is an amulet () , This is a mystery () , or This is a
bill of divorce () , which usually occur at the start of the text.66
Although known only from the later, Gaonic period, it is worth mentioning here also the so-called
, the Decree of Ban for Obtaining Evidence,67 which contains a rather elaborate conditional
curse to ensure that a witness does not withhold evidence. This curse is interesting because it includes
a variety of terms that we recognise from the earlier bowl texts.68
We now turn to how the formulae in the bowls portray the nature of the /lwt. We shall first
look at the lists of curses, which occur according to the familial relation the curser might have to the
client, the spatial relation to the client, the age of the curse, its manner of articulation, and the cursers
ethnic/national identities.
One of the longer lists is found in the so called Pearson bowl,69 which lists the following familial curses:
( 2) 70
overturned is the curse of all mankind, (2) overturned is the curse of all mankind, the curse of the mother
and the daughter, of the daughter-in-law, of the mother-in-law
The same text also lists the following spatial curses:
( 4) ( 3)

the curse that which is far and near, (3) that is established in the field and established in the town.
(4) of these men, which is vowed and cursed and sent against Gushnas, from the north it descended, from
the eastern mountain
Another text expands the spatial aspect thus:

overturned is the curse . of men and women that stand in the field and in the city and at the mountain
and the temple and the synagogue 71
The Pearson bowl also refers to the manner of articulation:
( 7) 72
73

66See formula B:D in the Synopses chapter below.

67See V. Aptowitzer, Formularies of Decrees and Documents from a Gaonic Court, Jewish Quarterly Review 4 (1913), pp. 2351
(28, 4648).
68 Starting from line 8 is the section that is of interest here: ,

, .
,[ ] , ,
, ,
. , ,
. )( ][ .
69 See The Pearson Bowl in Geller, Eight Incantation Bowls, p. 102. The most comprehensive parallel to the formula in that

bowl can be found in 05A (BM 91745), which is an aggressive bowl, an edition of which appears in this volume.
70 In other parallels rather than we find the word , speech; see 01A (BM 91713):3, 02A (BM 91758):4, 05A

(BM 91745):1, 09A (BM 91727):5, N&Sh B2:3.

71 001A (BM 91713):4,5.
72 Geller reads for this and the three other instances in the following line.
73 Geller reads here .
 introduction 15

the curse of these men, which is vowed, cursed and sent. The voice of the wolf in the evenings, the
voice of the cock in the mornings, the voice of these men it shouted, (7) neighed, howled, and again it
shouted, neighed, howled, and again it shouted, neighed, howled. Its shout will ascend in it (?), its howl
in its head.
There is also: the curse of heaven and of earth, ; of the living and of the dead,
; 74 a curse made on the road, ; 75 a curse that is either new or
ancient, ; 76 curses made in the cemetery and in the presence of sons of demons
and before idols and ishtars, ( )( )( 7) ; 77 and the curses
of sorcerous women, .78
The above list suggests that the /lwt curse is an oral rather than a written act. The references
to people standing up and cursing, doing so on the road, in the field and in other places, and the mention
of the noises that accompany such practices, point clearly to its oral nature.

Other Terms for Aggressive Magical Acts

charm more generally, but more literally binding.79 The root is used commonly in bowl
incantations to designate the binding of adverse forces. It does, however, occur in an aggressive sense,
meaning that such binding could also be antagonistic. The plural form is common in lists of
harmful things. In one of the curse texts 039A (BM 91771):7,8, the bindings ( )from which the
client is being protected are specified as being those of the cemetery and the synagogue.
, ( )an amulet or amulet spirit.80 These are the aggressive products of human acts
and are often listed as things to be protected from.
sorcery.81 This is one of the most common terms. It comes with a variety of qualifying terms, e.g.
evil, . In one formula there is a list of types of sorcery distinguished by gentilics:

pagan sorcery, Jewish sorcery, Arab sorcery, Persian sorcery, Indian
sorcery, Greek sorcery, sorcery of the Romans, sorcery that is made in seventy languages, whether of
a woman or of a man.82
words. We have such terms as , powerful words, in VA.2575:9, , evil
words in M123:2, and , distant and near words of the
night and of the day, of men and of women in Isbell 65:1.
a vow. Vows were considered to be binding and are well attested in other literature of the period,
namely the tractates of Nedarim (Vows) in the Mishna, Tosefta and Talmudim. The root of this noun,
, occurs as a verb occasionally in the bowls, though the nominal form is more common, e.g.
VA.2423:7,8: , oaths of the cemetery, and oaths
of the house of idols, and the oath of the synagogue. Elsewhere, in M123:7,8 they are referred to thus:
, the oath of a pagan, of a Jew whether an oath that
was completed to idols.

74 Both references are from M102:6.

75 041A (BM 91763):11.
76 007A (BM 91720):13, see also 009A (BM 91727):7,8.
77 M120:6,7.
78 C.H. Gordon, Two Magic Bowls in Teheran, Orientalia NS 20 (1951), pp. 306315 (307); Isbell 57:7.
79 DJBA, p. 123.
80 DJBA, p. 440.
81 DJBA, p. 485.
82 Isbell 49:810.
16 introduction

magical practice.83 In the bowls this noun commonly occurs in the plural with the adjectival
, powerful (pl.), or , evil (pl.) in lists of harmful entities.84 Such are ascribed in one bowl
to sorcerous women.85
pebble charm.86 This also often appears in lists of things from which protection is sought.
, the plural of idol. These are referred to as both male and female. The term does not
occur in the Talmud, but some information about the way idols may have been used can be found in
contemporary Syriac martyrdom sources, which use the cognate term .87
knot.88 Another term that also appears in lists of things from which protection is sought.
We may assume that this wealth of terminology in the bowl incantations reflects a preoccupation with
harmful practices and their consequences. Further investigation is necessary to determine whether they
reflect the nature of such praxes.

Parallels with Greco-Roman Materials?

In his book on aggressive magic in the ancient world, Gager suggests that it is his impression that
amulets, like the bowls from Mesopotamia, originally served a single purposeto protect the owner
from a wide range of known and unknown evils; however, across time their uses expanded to cover other
needs, so that the boundary lines between bowls, amulets, and defixiones gradually disappeared.89 My
concern with this statement is the inclusion of the bowls from Mesopotamia. Gager makes his assertion
in reference to the Greco-Roman materials, for which there are bodies of evidence that span long periods
of time and of which he has much knowledge. The bowls, on the other hand, were only produced within
a restricted period of time and their connection to earlier Mesopotamian and later Jewish texts is still
far from clear. Furthermore, we have no way, as yet, of stratifying them chronologically; except in the
very few cases in which the names present within them attest to two, or at the most three, consecutive
generations. Therefore, there is also no way of determining whether the curse bowls that we present in
this volume are any later than the majority of apotropaic texts.
Gager also notes that By and large it has been assumed that these spirit-demons invaded humans
on their own initiative. In the period of late antiquity, however, it would appear that this independent
initiative and wilfulness had been brought under human control in the sense that the behaviour
of spirit-demons came to be regarded almost exclusively as the result of curse tablets and binding
spells.90 This might be true of the Greco-Roman materials but is far from being the case regarding the
Mesopotamian bowls. These reflect a belief both in demons that are self motivated and those that are
under human control.
That Gager has understood eastern phenomena on the basis of western equivalents can also be
observed in the way that he categorises the materials in his book, which reflects the Greco-Roman rather
than Mesopotamian sphere. In what follows, I summarise how I think Gagers categories apply to the
Mesopotamian bowls.

83
DJBA, p. 845 ff.
84
See for instance AIT 5:2 and N&Sh B19:4 respectively.
85 Isbell 57:7.
86 DJBA, p. 873.
87 See, for instance, The History of Rabban Hormizd in E.A.W. Budge, The Histories of Rabban Hormizd and Rabban Bar-Idta

(London, 1902), vol. 2, pt. 1, pp. 122125, in which the monks in a Nestorian monastery are described as having hidden such an
idol, which they worshiped and which is described as having had very real powers.
88 DJBA, p. 1011 ff.
89 Gager, Curse Tablets, p. 220.
90 Ibid., p. 230.
 introduction 17

Competition in Theatre and Circus

For this we have no direct evidence in the bowls. There is some evidence of attempts to influence the
results of horse races in Sefer ha-Razim,91 which is a product of the Roman world rather than the Sasanian
sphere to which the bowls belong.92

Sex, Love, and Marriage

For this category there is only one text that is known (AIT 28). The topic of erotic magic and more
generally the desire to gain favour and grace, , has been dealt with in an article by Harari, in
Bohaks book and in a recent PhD dissertation written by Saar.93 The rarity of this type of text and the
fact that it has been dealt with separately has led me to exclude this genre from my discussion.

Tongue-Tied in Court: Legal and Political Disputes

This is possibly the most relevant category, especially as the qyb texts explicitly mention the shutting
of the antagonists mouth. The Mishnaic and Talmudic references cited above, which mention the use
of magic to influence the courtroom, provide additional evidence for this use of the bowls.

Businesses, Shops and Taverns

At least one bowl is known to be for this purpose,94 but there is as yet no evidence to suggest that any of
the antagonists are business competitors.

Pleas for Justice and Revenge

This is not always easy to distinguish from the legal category above. For instance, M163:7, a kyb text,
requires the invoked forces to press, bring to rest, and strike dumb the heart and strong desires and
hateful thoughts and all hateful and evil words that he thinks about, which offers the possibility that a
number of categories presented here is appropriate.

Antidotes and Counter-Spells

Although the aggressive magic bowls do not parallel those that we find in Gagers collection, most of
which come from the Greco-Roman world, this category does seem apt to describe what many of the
bowl texts, especially the qybl formulae, state themselves to be.

Postscript

The analyses presented in this volume only scratch the surfacethere is much more that we can find
out from these texts about aggressive magic in the bowls. It is my hope that this volume will stimulate
more research in this field by making the primary sources available to the wider scholarly public. To
conclude this introduction, I present a table that attempts to categorise the aggressive bowl texts that
are known to us at this point by the following criteria:

91 M. Margalioth, Sepher Ha-Razim: A Newly Recovered Book of Magic from the Talmudic Period (Hebrew; Tel Aviv, 1966), p. 94.
92 Reference to magic that is aimed at tampering with horse racing can also be found in The Sword of Moses and the Havdala
de-R. Akiva. See Bohak, Ancient Jewish Magic, p. 177, note 86, and p. 182, note 101.
93 Harari, For a Woman to Follow You . See also Bohak, Ancient Jewish Magic, pp. 153158 and Saar, Jewish Love Magic.
94 D. Levene and S. Bhayro, Bring to the Gates Upon a Good Smell and Upon Good Fragrances: An Aramaic Incantation

Bowl for Success in Business, Archiv fr Orientforschung 51 (2005/2006), pp. 242246.

18 introduction

1a. The presence of the antagonists name (a counter-charm).

1b. The implied presence of an unnamed antagonist.
2. An apparently unwarranted aggressive text (not a counter-charm).
3. A qybl.
4. A kyb.
5. A text that uses the verb .
6. A bowl with bitumen markings, probably one of a pair.
[(+) = the likely presence of the feature but the text is missing or unclear]

1a 1b 2 3 4 5 6
1 VA.2484 + + + +
2 VA.2509 + + + +
3 VA.2423 + + + +
4 VA.2416 + + + +
5 VA.2434 + + + +
6 VA.2424 (+) + (+) +
7 VA.2496 + + +
8 VA.2575 + + +
9 VA.3382 + + +
10 VA.3381 + +
11 VA.2492 + +
12 VA.2418 + +
13 VA.2417 + +
14 SD 27 +
15 M102 + +
16 M163 + +
17 005A (BM 91745) + +
18 024A (BM 91760) + ?95
19 039A (BM 91771) + + + +
20 040A (BM 91767) + +
21 041A (BM 91763) + + + +
22 043A (BM 91770) + ?
23 N&Sh B6 + +
24 N&Sh B7 + +
25 N&Sh B9 + + +
26 N&Sh B21 + +
27 N&Sh B23 + + +
28 Isbell 22 (Gordon 1934b) + + ?
29 ROM 907.1.1 + 96
30 YBC 2393 + + 97 +

95 There are the tiniest remains of black marks on the outside of the bowl near its rim at three of four directions. I am not

sure whether these indicate that it was one of a pair, but it is a possibility.
96 But it does employ the verb .
97 But it does employ the verb .
 BOWLS NEWLY EDITED

Of the bowls presented in this first part, two, VA.2416 and VA.2417, were published by Wohlstein in the
late 19th century.1 They have, however, been included in this first section as the new edition here is
significantly different both in reading and comments. This is in no way a comment on the significance
of the achievement of Wohlstein well over a century ago, despite the fact that the tools at his disposal
were much sparser than those at ours.

Signs Used in the Transliteration of Texts

() Uncertain readings
[] Restoration of lost writing
Omitted by the scribe by mistake
Only part of the letter is visible
{} Superfluous writing in the text
^^ Written above the line
Written below the line

1 Wohlstein, Ueber einige aramische Inschriften, pp. 1127 and 3441.

 VA.2484

This magic bowl was made as one of a pair that were joined together to produce one objecta qybl
form. Its partner is the following text VA.2509. As they were written by the same scribe and for the same
client some of the comments below will cover both texts.
Type: This bowl states itself to be a qybl (line 18). It is concerned with the repelling of a Yaror and
sending it back to the named human whom it claims activated it.
Physical location: VAM.
Dimensions: 15cm4.5cm
Physical description: This bowl consists of five fragments that are glued together and constitute the
great majority of the bowl. Most of the text is therefore present and generally well preserved. The
text that is absent is due to a small chip that is missing from beyond line 17, and a somewhat larger
section of bowl that is also missing from beyond lines 19 and 20. There are also some small areas upon
the surface of the bowl that appear to be scuffed in which bits of text have either been obliterated or
have irrevocably faded. It is partly to do with this and the fact that there are no known parallels to
some of the readings that have been made for line 23 and beyond that the text has a more tentative
feel from this point on. There are three sets of pairs of bitumen markings on the outer rim of the bowl.
A fourth pair would have existed on the earthenware segment that is missing. These sets of pairs of
daubs are spaced at roughly equal intervals from each other. There are a further four little daubs of
bitumen at the bowls apex. These markings are a testament to the fact that this bowl was made as
one of a pair, which together constituted a qybl form. Its compliment is VA.2509.
The layout of the text: Despite its modest size the inside of this bowl contains 27 lines of a very small but
neat script that spirals in a clockwise fashion from the centre of the concave side of the bowl towards
its outer rim and ends about 35mm from the rim of the bowl. There is a small circle at the centre of
the text and a larger one encircling and separating it from the rim of the bowl. There is no writing on
the convex side of the bowl.
Notes on scribal characteristics and peculiarities: The hand of this scribe is generally very neat. Rather
minor exceptions are the first line which is very tight and not as tidily and clearly written, and what
appears to be a tiny smudge on the et of in line 11. Although it is by no means clear in most of the
text, it seems that in some instances the scribe appears to write bet and kaf in a distinctly different
manner; the latter being somewhat rounder. An example of this is the word in line 6, where the
kaf is distinctly rounder than the bet. Likewise, dalet and resh are on occasion distinguished. There
are instances, such as in the word in line 6, where the resh is distinctly rounder than the two
dalets. Furthermore, there are instances where there appears to be a distinction between the waw
and the yod, such as in in line 14, where the former is clearly longer than the latter. In the case of
the waw and yod it is safe to say that they are not distinguished throughout the text, though one might
consider the fact that, as this is a rather small bowl, upon which the scribe very expertly crammed
a copious amount of text, that, try though he might have to distinguish the two; the thickness of
the reed, the tiny letters and the closeness of the lines to each other made it difficult for him to be
consistent. On the other hand et and heh are not distinguished in any perceptible sense. There are
no obvious orthographic peculiarities in this text. The scribe is also generally accurate but on the odd
occasion misses one or a number of letters such as dropping the samekh in in line 4, the last
four letters of in line 23 and the dalet in in line 7though the latter might be an elision
 va.2484 21

or assimilation that can be otherwise explained.2 The scribe is not consistent with the use of the 3rd
person pronominal suffixes using - and - interchangeably.
The imperfect 3rd person masc. prefix is consistently - that is characteristic of SLA. The 1st person
perfect IIIy forms with - suffix are also apparent in this text. Conversely there are a number of Pael
infinitives that have the form that are consistent with BTA. The accusative is also apparent
in this text.
Client and other names:
Client: The name Shilta means asked (of God), with the same meaning and derivation
as the Hebrew , Saul. For the loss of aleph compare , of the Palmyrene inscriptions, with
Talmudic .3 Is the Semitic word for mother.
Children: Perhaps a Semitic compound of + , meaning blessed by the sun?
Probably a variation of the name , for which see Wohlstein 1893, Bowl VA.2422. This name
is composed of and + . The form comes from his father. (A) very common name
attested in the BT Hullin 113b as the name of a tanna.4
Husband(?): The first name is unattested. The mothers name is an Aramaic word that
means young girl derived from the root , meaning to grow.5
Antagonists: / Montgomery considered that this is possibly derived
from the Persian names Sisines, Sisinnios, ioi, for which he cites Justi (p. 303). He also notes the
Jewish names and .6 The name is composed of Asman, God of Heaven, and dukh,
daughter.
This name is a Semitic compound of and . The meaning of is his mother
(with a proleptic pronoun) and is for her father.
It is also noteworthy that the second antagonists mothers name, , is one and the same as that of
the client.
Formulaic parallels in the other texts: Opening Formula A, Formula A: A, B, C, D, E, F, G, Formula B: A,
B
Biblical quotes: Deut 6:19 in line 19.
Other introductory comments: The text was written for a certain lady called Shilta daughter of Imi to
divert a curse, a Yaror, that was sent (lines 11, 12) against her and Zipho son of Rabita, and her/their
sons Barkhishamshi and Akhrabai (the sons and man (husband?) are mentioned in lines 16, 17). The
client commissioned this text especially against Shishin daughter of Asmandukh, but includes in
some sections also a certain Shishin daughter of Shilta (a daughter? A problem with in-laws?). This
text includes a qybl formula (lines 1015) that we know from VA.2416, VA.2434 and others. If the
translation of the text that is presented here is correct then the Yaror is adjured to go and kill the
cursed party.

2 See M. Morgenstern, On Some Non-Standard Spellings in the Aramaic Magic Bowls and Their Linguistic Significance,

Journal of Semitic Studies 52 (2007), pp. 245277 (256259).

3 G.A. Cooke, A Text-Book of North-Semitic Inscriptions: Moabite, Hebrew, Phoenician, Aramaic, Nabataean, Palmyrene, Jewish

(Oxford, 1903), p. 283, and C.H. Gordon, Aramaic Magical Bowls in the Istanbul and Baghdad Museums, Archiv Orientln 6
(1934), pp. 319334 (325).
4 J. Wohlstein, Ueber einige aramische Inschriften auf Thongefassen des Kniglichen Museums zu Berlin, Zeitschrift fr

Assyriologie 8 (1893), pp. 313340 (333).

5 See DJBA, p. 1057b.
6 Jehiel Ben Halperin, Seder ha-Doroth (Carlsruhe, 1769) vol. 2, p. 348ff. cited in Montgomery, Aramaic Incantation Texts,

pp. 219220.
22 bowls newly edited

Transcription and translation:

(1) For thy name-sake I do (this act). (2) This is to ( 3) ( 2) ( 1)

overturn and to send (3) and to return a Yaror ( 4)
and the mistress from Shilta daughter (4) of Imi ( 5)
against Shishin daughter if Asmandukh and against
Imme-d-avu7 daughter (5) of Shilta.
I have adjured and put you under oath that you may
go against Shishin daughter of Asmandukh (6) and ( 6)
demand of her all that she said before you, and send ( }{ 7)
against her dogs (7) and bitches and your children
and your maid servants and your jailors and your
messengers shall go against her in great anger.
(8) If she gets up they will cast her to the earth, ( 8)
indeed in exhaustion, may they strike upon her ( 9)
head. And may you eat from her flesh and drink
from (9) her blood until she will serve you.
I adjure you and put you under oath by your father
and your mother, may you come against Shishin ( 10)
daughter of Asmandukh and (10) your anger punish
her (in accordance with) all that she said before you,
and she will depart. And you will be released from
Shilta daughter of Imi. And you will not delay a time
(more than) seven days.
I was astounded by the mysteries (11) of the earth ( 11)
and I looked at the paths of the Chariot. Again, I
beheld the evil and powerful and wicked Yaror, the ( 12)
injurer of injurers and the tormentor. Yaror and
mistress (12) of the world that has been sent upon
Shilta daughter of Imi.
Evil one, powerful one and wicked one be released )(
and depart and go against Shishin daughter of
Asmandukh. And even if raw eat and even if ( ][ 13)
undiluted drink. And go with great fury; (13) against
her house and against her dwelling and against her
threshold against her possessions.
In the name of Shamiriel and Shamrimiel and
Hantitiel and Aniniel and Hahaziel. These (14) are ( 14)
those ten holy and distinct and trustworthy angels,
they will shake, make void, cause to go out, send
and return the evil Yaror from the body of Shilta ( 15)
daughter of Imi and from the 252 (15) limbs of her
body.
In the name of Gaddiel and Michael and Raphael
and in the name of Anael who is standing behind ][
the sphere of the sun.

7 For a discussion of the reading of this name see J.N. Ford, Phonetic Spellings of the Subordinating Particle d(y) in the

Jewish Babylonian Aramaic Magic Bowls, Aramaic Studies 10 (2012) (forthcoming).

 va.2484 23

And in the name of [Zi]kiel and Parkiel and Barkiel

and Arkiel who minister before the throne (16) of ( 16)
the honour of God who has power over them on
earth and their domain is in heaven. They will shake,
make void, cause to go out, return, send and return ][
the Yaror and the lilith and the evil mebakhalata ( )( 17)
from Shilta daughter of Imi and from Ziphu son of
Rvyta (17) and from Barkhyshamshi and from
Akhdabai the sons of Shilta.
And in the name of I-Am-That-I-Am, yes, and amen.
and In the name of .. Matsikantiel and Y Y ][ ][
and M amen amen selah hallelujah, immediately.

Yes, yes. SNSLH SL ( )

And you will not be a Yaror for ever. (18) In the ( 18)
name. Yes, and amen!

This charm is for overturning and sending and

returning the evil Yaror from Shilta daughter of Imi ] [ )(
against Shishin daughter of Asmandukh and against
Imme-d-avu daughter of Shilta.
By your name and by your strength and by help. )(
Sealed by a seal.

(19) Reversing and overturning and sending male ( 19)

idols and female goddesses.

In the name of YW YW YW YW .. ....... ]

[ ......
And that all your enemies may be driven out before )(
you, as the LORD has spoken.

In the name of EL EL I I I (20) I . mistress of the ( 20)

world [ ..........]
from Shilta daughter of Imi and you will go upon (/[ )( ).......... ][]
Shishin daughter of Asmandukh and upon her
eyes . ( /[ )..](/()/( )....)

I adjured and made an oath upon you in the name of ] [ ]

Gabriel and Michael and Raphael and in the name [( [ ]21)
of Anael who is standing behind the spheres of the
sun.
24 bowls newly edited

And in the name of Zikiel, Parkieland Barkiel and [ ]

Arkiel who minister before the throne of the glory of
God, whose authority is upon the earth and whose ..](..) ] [)(
domain is in the heaven. They will move, and annul,
remove . Return, (22) [and] send the Yaror and the ( [)(22)
lilith and the evil tormentor from Shilta daughter of ][
Imi and from her son and from her husband, and [)( ....]
from her possessions and from . from her house ][ ]
and dwelling and from the two hundred and fifty [....................................(23)..] [][
two limbs of her body of Shilta daughter of Imi. And
you will go upon her upon Shishin daughter of
Asmandukh . (23) .
I adjure you.
And in the name of I-Am-That-I-Am [ ]
The angel says to Michael the angel and they will )(
rebuke, and move, and make void, [and] remove the ][
evil Yaror from the house of Shilta daughter of Imi .....(24).. ]
and from her dwelling and her threshold .. (24) .
...................
. all that she said before you and you will strike [ ][ ..............
her in her eye and in her head until she will serve [ ]
you.

and husband . of his . and his possessions and ( ....( ).....)( ...)()
his sons . (25) . /( .)/[....](( ).)
[......................................... (25)..]/
Again . el is your body and Uriel your steed and [ .](( ).......)
Sik.iel your weapon and Duktael is your snare and . ( )(.........)
and Chatschitiel and . and Hahyuel and Bachliel (.)( .)
and Shushniel.

They are ten holy and distinct and trustworthy ][ ]

angels, they (26) . will remove you, send you, [ ][ .... (26)
return you from Shilta daughter if Imi and from ][ )(
her house and from her dwelling and from her
possessions and all that is hers [ ]

I adjure you and put you under oath by these ten ]

angels that you will move and be annulled and
depart and returned and be sent from Shilta [ ....(27)
daughter of Imi and from (27) . Amen selah
halleujiah and immediatly.

Notes:
1, 2 On the basis of line 18 and other parallels it is tempting to reconstruct the opening as
even though this emendation is not necessary for the clause to make good sense. See also, for instance,
VA.2416:1 , VA.2434:1,2 and VA.2423:1 .
 va.2484 25

2, 3 Under the value of this verb Sokoloff lists Harviainens citation of that occurs in the Borsippa bowl
in line 78 as an itpe., a stem that is otherwise only attested for this verb in Mandaic,9 in which the is elided.
Harvianen opted for the itpe. rather then the pa., which is identical, as the context in that text suggests a passive
form to be appropriate. In our text an active transitive sense is more appropriate. The prosthetic that appears
in all the instances in this text (in lines 3, 14, 16, 18, and 26, , , and )suggests
that this is an af..
6,7 A striking parallel to this section occurs in both 039A (BM 91771) and VA.249210 that make it
possible to read what is in our text in these lines with greater certainty. These parallel sections are presented in the
table below. There are, in fact, other similarities between these three bowl texts, namely that they all employ the
counter-charm ( )formula and include at their end a specification that a seven day limit for this incantation
take effect (VA 2484:10 and 039A (BM 91771):17).

039A (BM 91771) ( 13) ! 12

(Mller-Kesslers 13!
reading)11 and send upon Mar-Zutra son of Ukmai Pristi your sister and Zand and Qanduk your sons
and your messenger and release dogs from pegs and cubs from the chains
039A (BM 91771) 14(13)
(suggested reading) your chamber-maids and your jailors and your masters
VA.249215 ( 2) ( )( 1)
^^
VA.2484 16( }{ 7)

This is not a commonly used term. It is, however, attested in the Targum of Joshua 5:29 where the Hebrew
( her maid servants) is rendered in the Aramaic as . The singular form being attested in Syriac
as .17
810 Similar descriptions of eating the flesh and drinking the blood are found in other bowl texts. In N&Sh 7:8,
which is also an aggressive incantation a supernatural entity is adjured to attack the clients antagonist. In M165:4,
518 this culinary motif is used to describe the subjugation of a demon.19

8 T. Harviainen, An Aramaic Incantation Bowl from Borsippa: Another Specimen of Eastern Aramaic koin, Studia
Orientalia 51 (1981), pp. 328 (1213).
9 See DJBA, p. 586 and MD, pp. 218219.
10 See C. Mller-Kessler, Die Zauberschalensammlung des British Museum, Archiv fr Orientforschung 48/49 (20012002),

pp. 115145 (127b) where she notes this duplicate, which is fully edited here for the first time. Unfortunately, she incorrectly
forces what is clearly read in VA.2492 to suit her interpretation.
11 Initially published by Segal, CAMIB, pp. 7981, then reconsidered and commented upon by Mller-Kessler, Die Zauber-

schalensammlung, pp. 125128.

12 What Mller-Kessler reads as a is clearly , or any variation of these two letters.
13 In VA.2446:14 rather than there appears . I am indebted for this observation to Ford who notes that

leashes is more appropriate than the usual reading of , pegs. Sokoloff, DJBA, p. 793 defines as bolt, but here the
meaning leash, collar is more appropriate, similar to Mandaic sugara halter, noose, leash (for a dog) (MD, 321). Note DC 45:
zim k kalba bsugara held like a dog by his leash and the word-pair sikia usugaria in Jb 130, 23(both quoted by MD, ad
loc.).
14 DJBA, p. 417b jailor (Mir zndnakn), Syr .
15 See full edition of this text below.
16 The restoration of the here is made on the basis of the other texts.
17 SL, p. 1245b.
18 See D. Levene, Your mysteries are concealed: A Prophylactic Jewish Aramaic Magic Bowl with some Notes on Literary

Influences, in A. Rappoport-Albert (ed.), Late Aramaic: The Literary and Linguistic Context of the Zohar (forthcoming).
19 For further discussion of this motif in other ancient Semitic literature see J.N. Ford, Ninety-Nine by the Evil Eye

and One from Natural Causes: KTU 1.96 in Its Near Eastern Context, Ugarit-Forschungen: Internationales Jahrbuch fr die
Altertumskunde Syrien-Palstinas 30 (1998), pp. 201278 (230233).
26 bowls newly edited

N&Sh 7:8
M165:4,5
VA.2484:8,9

See DJBA, p. 995b where with is cited as having the meaning of to be in a subservient position
before someone, attend.
See DJBA, p. 937a for a meaning of to punish for with .
Did the scribe start to write the BTA for + suffix, and then decide he preferred the + suffix form; as
he wrote it in line 6 and later on in the text in line 24?
From the verb , that is attested in the Targum of Proverbs 6:30, is used in Syriac, but apart from this
formula is unattested in Babylonian Aramaic.
1112 and Both these readings are verified by VA.2416:17 and VA.2434:6,7.
Naveh and Shaked, follow Montgomery20 in translating this word as tormentor. Montgomery21 suggests
a possible connection to the Syriac to hold, seize. Sokoloff, in turn, notes a connection to this root in his
dictionary yet provides only the meaning type of demon.22 This demon is also known from Mandaic texts, its
name, mbklt, cited by Drower as meaning bitter,23 whereas in Syriac the similar means unripe grapes,
sour grapes, galls.24
Text 039A (BM 91771), which has considerable formulaic similarities to this text, contains in lines 4
and 10 the very similar designation just that it is preceded by the name Nanai () .
The list before this verb might be understood as being of more than one entity, indeed, in one of the
duplicates of this section (VA.2416:17) the plural form occurs. It is, however, clear from the commands that
follow in this and the other duplicates of this section (VA.2416:17,18 and VA.2434:57) that are feminine singular
forms, that a singular entity in a multiplicity of forms is described here.25
In N&Sh 13:4 a passage that employs the same terminology that which is raw he
eats, that which is unmixed he drinks.26
17 This is an abbreviation of .27
The following words are faint, but the reading that is provided of them is confirmed by VA.2416:20 and
VA.2434:13.
18 Cf. the Mandaic diaruta, meaning help.28
19 The citation of Deuteronomy 6:19 seems to be made on account of its content that is sympathetic to that of the
incantation of the bowl. The minor differences in the spelling are just a case of a few mater lectionis.

VA.2848 )(
MT

2022 The reconstruction that has been made here is on the basis of VA.2416:20 and VA.2434:11.
The reconstruction that has been made here is on the basis of sections that are found in lines 13, 23
and 26.

20 For instance see AIT 2:7.

21 Montgomery, Aramaic Incantation Texts, p. 79.
22 DJBA, p. 639a.
23 MD, p. 257a.
24 PS, p. 45b.
25 See H. Juusola, Linguistic Peculiarities in the Aramaic Magic Bowl Texts, Studia Orientalia 86 (1999), pp. 163ff. for a

discussion regarding the presence of apocopated perfect 3rd p. m. pl. forms.

26 AMB, pp. 198199.
27 DJBA, pp. 136137. My thanks to James Nathan Ford who alerted me to this abbreviation.
28 MD p. 341b.
 va.2484 27

23 The reconstruction that has been made here is on the basis of sections that are found in VA.2424:12, 13.
24 This section is difficult to make out and a full reconstruction was not achieved. It is of note that
the presence of the word and the three masculine suffixes (-) suggest the possibility that a male person is
introduced here. Unfortunately, the text is not complete enough to suggest who this person is and whether he is
protagonist or antagonist.
28 bowls newly edited

VA.2484
 va.2484 29

VA.2484
 VA.2509

Type: This bowl, like its partner above (VA.2484) states itself to be a qybl. It is concerned with the
repelling of a Yaror and sending it back to the named human whom it claims activated it.
Physical location: VAM.
Dimentions: 15.1cm3.5cm
Physical description: Although the greater part of this bowl has survived, at least a third of it is missing.
There are four fragments; the biggest is the bottom of the bowl, in addition to which there are three
smaller, but still sizeable, fragments that all form parts of the rim. On one of the rim fragments there
are two bitumen markings that line up with a pair of those found on the rim of VA.2484. Combined
together, these four markings are the remnants of one blob of bitumen that would have covered the
cord that fastened the two bowls to each other. A black mark on the inner surface of the bowl appears
to have been the result of a bit of the bitumen that was used to seal the two bowls together, that
leaked into the space between them and, as a result, unfortunately obscurs a small portion of the
text.
The layout of the text: As this text was written by the same scribe as VA.2484 the comments that were
made for that bowl concerning its modest size, the smallness of the script and the general neatness
of its application on its inner surface apply here as well. In this bowl, however, there are only 21 lines
of text. These also spiral in a clockwise fashion from the centre of its concave side towards its outer
rim and end, likewise, only about 35 mm from its rim. Here too there is a small circle at the centre
of the text and a larger one circling and separating it from the rim of the bowl. There is no writing on
the convex side of the bowl.
Notes on scribal characteristics and peculiarities: See VA.2484 above which was written by the same
scribe, together with this text as a pair. As with its compliment we find a very neat and accurate hand
despite the rather small and tight script it produced. In this bowl the scribe does spell some words
defectively, such as for in line 8, for in line 9 and for in line 10. In
line 5 the scribe writes the 3m. pl. Impf. with a prefix as opposed to the bare form he uses elsewhere.
Client and other names: This bowl text is for the protection of one , though unlike its
partner bowl, VA.2484, there is no mention in what remains of the bowl of her children and husband.
The names of the two women the incantation in this bowl is directed against are named as
and ; and are the same as those mentioned in VA.2484.
Formulaic parallels in the other texts: Opening formula A, Formula C
Other introductory comments: A parallel to a great deal of this text is found in 041A (BM 91763) of which
a reading can be found below. Consequently the readings of each of these texts have been aided by
the existence of the other.
The reference found in this section is to the demise of the rebellious Qorah, Dattan and Abiram who
challenged Moses and came to a sorry end, which is found in Numbers 16. The way it appears here,
and its parallel in 041A (BM 91763), is interesting in that it diverges somewhat from the biblical tale.
In the biblical version, in verse 30, we are told that the earth opens up and swallows the three up, and
that they went down alive to Sheol with houses and possessions. Soon after, in verse 35, it tells of a
fire that came out from God and consumed the two hundred and fifty incense offerers. However, in
the formula in our text there is no mention of the forming of a fissure into which gravity causes them
to descend, rather it is a previously unknown driving force that is introducedthe fires of Gehenna.
Furthermore, it is not Sheol but the abyss ( )into which they descend. Neither the terms used
nor the sequence of events narrated in the magical text are known to us in this context in any of the
 va.2509 31

Targums or known Midrash. We thus have a new midrashic motif that might have been partly the
result of a conflation of the events as presented in the biblical narrative.
Transcription and translation:

(1) This is a charm to overturn (2) sorceries and vows ( 2) ( ][ 1)

and curses and afflictions and rites from Shilta ( 4) ( )( 3)
daughter of Immi (4) against Shishin daughter if [( ]5) )(
Asmandukh and against Imme-d-avu daughter of
Shilta. And may they not (5) approach her, Shilta
daughter of Immi, from this day and forever.
I adjure upon you (6) the fires of Gehenna that ( 6)
brought down the house of Qorah Dattan and ( )( 7) )(
Abiram to the abyss. And in the name of (7) of )( )(
KWRYSS whose crown is bound, overturn upon
them (magical) acts and all evil spirits. And in the ( 8)
name (8) SPDYMS and DYMS who were sent to ( 9) (^ .)^
destroy Sodom (and) Gomorrah, and they pressed
down Sodom (9) and Gomorrah. Come quickly and
open the gates of Sheol and take chains of iron and
snares for gathering.
(10) And go against an evil curse and against a cruel ( )( 10)
invocation and against a powerful neck charm and
against a strong affliction, against a sending of evil ( )( 11)
(sorcery). (11) From that of the father and the mother
and from that of the brother and that of his sister, ] [
and whether that of the father-in-law and that of the ( 12) ( ][..)
mother-in-law and whether the son-in-law and [ ]..[ ]
whether the daughter-in-law and whether those that { .}( ] [13)
are going to the cemetery and [whether] to the
house of idols (12) and whether a whispering and
whether one in the town who rebels in the presence
of the synagogue and in the presence of the Torah
strong shofar blows and whether curses (13) that are
being cursed in the road and whether strong shofar
blows and invocations.
And appointed and reversed and overturned the [...... ]
curses upon Shilta daughter of Immi and the ( ( )(14) )( )()
invocation to the one who invoked it and the
necklace charm to the one who performed it (14)
and the sending (of sorcery) and the dispatch of the
Yaror against Shishin daughter of Asmandukh and
against Imme-d-avu daughter of Shilta
the angel and Admosiel the angel who is ruler (15) ( 15) [ )(......]
over evil fire.
And in the name of Aviel and Ariel and Qarkhiel and ]
Marumiel who is human who sees him and will ( ) ( 16) [
survive. Lo, quickly! (16) Lo, quickly! Lo, quickly! Lo,
quickly,
32 bowls newly edited

and come quickly and open the gates of Sheol and )(

the gates of Gehenna and bring chains of iron ( ] [ )
bind and hand over all the curses (17) that they may ( 17)
not come near to Shilta daughter of Immi.
In the name of ASQWNWS the great and GMN the [)( ......]
great who is appointed and also not evil ( [ 18) ][ ]
sorcerers and not evil acts (18) bindings that are in
all the world.
And in the name of Baniel the angel and in the ]
name of Obadia the great and strong and harmers ( 19) .... )( . [
and cursing, Yarors and everything (19) evil.
May you shake and be cancelled out and go out from
the two hundred and fifty two limbs of her body that ]
are in Shilta daughter of Immi
is in front of her, and Habriel is behind and the [ )(
presence of God is above (20) her head ( ]20)
Mashbiel who sits on the mountain peak whose ].[
MNY MNY MNY MNY MNY MNY and love me (21) ( 21) [
and love me, amen.
Jacob, selah. For you are [........] ] [
 va.2509 33

VA.2509
34 bowls newly edited

VA.2484 & VA.2509

 VA.242329

This magic bowl was made as one of a pair that were joined together to produce one objecta qybl
form. Its partner is the following text VA.2416. As they were written by the same scribe and for the same
client some of the comments below will cover both texts.
Type: This bowl states itself to be a qybl. It is concerned with the returning of a variety of types of sorcery,
which it claims were instigated by individuals who are named in the incantation.
Physical location: VAM.
Dimensions: 17.5cm5.5cm
Physical description: This bowl consists of one very big fragment and five small ones that are glued
together and which constitute the great majority of the bowl. There are some small sections that are
missing and that have been resorted with plaster-of-paris. Most of the text is therefore present and
generally well preserved. It is only beyond lines 13, 14 that there occur gaps in the text due to the
missing section of earthenware and some small parts of surface from which text has faded. There are
bitumen markings around much of the outer rim of the bowl as well as four smaller daubs with some
smaller spots of it at its apex. These bitumen markings are a testament to the fact that this bowl was
made as one of a pair, which together constituted a qybl form. Its compliment is VA.2416.
The layout of the text: This bowl contains 23 lines of a small but neat script that spirals in a clockwise
fashion from the centre of the concave side of the bowl towards its outer rim, filling all but a margin
of 25mm of its full surface. There is a small circle at the centre of the text and a larger one circling
and separating it from the rim of the bowl. A third circle separates the text of the first fifteen lines and
most of the sixteenth from its remainder, which starts with the words This is a restrain () .
There is no writing on the convex side of the bowl.
Notes on scribal characteristics and peculiarities: This scribe is incredibly neat and it is possible that
he is one and the same as he who wrote VA.2484 and VA.2509. We may observe similarities to what
we found in VA.2484, namely that the dalet and resh seem to be distinguished in some instances, but
not in others. Examples are in line 3 and in line 13 in which the resh is perceptibly more
rounded than the dalet. In VA.2416:10 the word , and in line 12 are examples
that all display the same distinction. Yet as in VA.2423 and VA.2484 this distinction is not marked in
all the text.
At the end of line 11 the scribe seems to have made a bit of a mistake and has left two characters that
appear, to this reader, garbled. As can be seen from the parallels that I have found and presented below
(to lines 315) it seems that these garbled letters and the two words beyond them are inconsistent
with the course the formula should follow. I therefore suggest that as the scribe was reproducing it
he got confused, realised his mistake, glossed it over and just continued to write.
There is a smudge attached to the second letter, the taf, in the word towards the end of line 15.
That this is just a smudge and that is what is meant is confirmed by the appearance of the same
sequence in VA.2417:13,14. Likewise, the alef in in line 14 was corrected from another letter
written. The scribe has also rendered a superfluous repetition of in line 19 and a repetition
of in line 15.

29 The formulae in this bowl has parallels also in VA.2515 and VA.3088. These were brought to my attention by Ford at a

time that was too late to include in this volume. They are, however, being edited and will be published by myself and a team of
scholars, including Ford, in the future.
36 bowls newly edited

Garbled letters at the end of

line 11, possibly .

There is only one imp. 3rd person masc. form and it displays the - prefix that is characteristic of SLA. In
its partner bowl VA.2416 there are, however, a few more of these. Both texts also employ the accusative
that is also characteristic of SLA. In the opening of this bowl VA.2423 there are also three Pa.
infinitive forms that are consistent with BTA, as there is also what seems to be a lone perf. pl. BTA
form in line 14 ()? . The latter, though, might well be a scribal error.

Client and other names:

Client: The first name is the Semitic word for father, and the mothers name is probably
a Semitic name derived from the root , meaning blessing.30
Antagonists: The first name means my mother (see above). The second is the biblical
Rebbecca.
Children: This name is the Aramaic for master or lord.31
Possibly from the Akkadian lal.
Formulaic parallels in the other texts: Opening Formula A, Formula D: A, B, C, D, E, F, I, J, Formula E:
A, B, D, E, Formula F, Formula G: B
Biblical quotes: Ps 91:1
Other introductory comments: This bowl is a counter-charm that was made for Abba son of Barkhita to
thwart the various aggressive magical acts, which Immi, daughter of Rebecca, and her two children,
Mar and Lili, were supposed to have conjured against him. It is a sister bowl to VA.2416 which is
a counter-charm, made for the same client, for protection against the same three individuals. It,
however, employs different incantation formulae. These two bowls had originally been made as a
pair and were interred facing each other and secured with cord and bitumen (see introduction). Both
of these bowls were written by the same scribe. Both have circles drawn at the bottom of the concave
side of the bowl, about half way through the texts in their middles and around the whole of the texts
separating each from the rim of their respective bowls.
It is possible that this bowl and its partner VA.2416 were written by the same scribe who wrote VA.2484
and VA.2509. The first reason to suspect this is the fact that the scripts are very similar; though it
must be noted that VA.2484 and VA.2509 were written on smaller bowls and the hand writing in
them is smaller. This might account for some small stylistic differences between the two sets of texts.
Additionally there is the fact that these four bowls share a fair amount of sections of formulae. Finally
both sets of bowls were made in pairs in what we refer to as the qybl form and were consequently
lashed with cord and sealed with bitumen in a practically identical manner. If it was not the same
scribe who produced the two pairs then it seems safe to suggest, on the basis of the similarities, that
these texts were all produced within the confines of a group of practitioners who shared the same
culture of working practices.

30 DJBA, p. 246.
31 DJBA, p. 707.
 va.2423 37

Transcription and translation:

(1) This is a charm to make void the sorcery (2) and a ( 2) ( 1)

curse and a vow and an aversion of Imi daughter of ( 3)
(3) Rebecca and Mar and Lili the sons of Imi who
have cursed him and vowed [concerning] him.
And from the mouths of (4) three old men who were ( 4)
sitting in a furnace and two that were sitting on the ( 5)
Sea of Salt (5) may they release Abba son of Barkhita
the curses, and oaths, and afflictions, and mishaps, ( 6)
and neck charms, (6) and afflictions and afflictions,
and rites, and bans, and hypocracies, and demons, ( 7)
and sorcery of the cemetery, and sorceries of (7) the
house of idols, and sorceries of the synagogue, and ( 8)
oaths of the cemetery, and oaths of the house of
idols, and the oath of the (8) synagogue, and fever, ( 9)
and chills, and tertian fever, inflammation of the )(
bone, and periodic fever, and spirits that come by ( 10)
sorceries, and spirits that come of their own accord,
(9) and [those] that are sent from heaven, and
wicked amulet spirits, and amulet spirits of dispatch,
and spirits of dispatch, and spirits of lust, and spirits
of killing, and the demon spirit, (10) the spirit of
Danakhish, the maidservant that fled from her
master, and a maidservant that fled from her
mistress, and the sorcery and knots, and graves, and
charms, and unpleasant water,
that have acted against him (11) and that are acting ( 11)
against Abba son of Barkhita. May they overturn and
go against their practitioners and the ones who send
them.
From the names of the three old men who are sitting
in a furnace and the two who are sitting upon [the 32( 12) )( ?
Sea of Salt] {in the furnace} (12)Debybw son of )( )(
Shilta and Tsarikha son of Marta and Paquman son
of Mesharshita, and the two who are sitting upon
the Sea of SaltAbidag son of Gadri and Sapquna ( 13)
son of Nakhla who were appointed (13) over you.
And we sent you this document in the name of
Rabbi Joshua bar Perahia.

32 The bets could be kafs and the yods or waws are not certain.
38 bowls newly edited

Dead people dead people who are lying in the

ground and sleeping in the earth accept the 23 ( ]14)
document that we sent you, see and take (14) and [ words
receive every (evil thing) . document and take and
accept his curse, and his vow, and his mishap, and
his neck charm, his afflictions, and his [other types ( ] 15)
of] afflictions, and his evil rites, and his bans, and his [ }{
hypocrisies, and his dispatches, (15) and sorcery, and
knots, . that one has performed against him, and
that one is performing against him, and that you will
perform against Abba son of Barkhita.
In the name of the one who spoke and the world
came into being. And he will revive the world (and) ( [] 16) ]
will revive you and your souls, putting you in your [
(16) bodies [and resurecting yo]u for eternal life. As
you are there and we are here bring and show us
from the document that we sent you. Amen amen,
immediately, sound and established.
This is a restraint of curses and oaths and of ( ] 17)
afflictions (17) that [Imi daughter of Rebecca [ ] [
performed against Abba] son of Barkhita.

I adjure you male idols and female idols that you ][

shall release and leave Abba son of Barkhita from all
the sorcery, and oaths, and curses, and afflictions, ( ] [18)
and rites, and aversions (18) [and charms and oaths
and words] and the satan demon, and the evil eye, ] [ ][
and anything evil.

Again I have adjured and put you under oath by the

father who begot you, by the mother who raised you,
by the knees upon which you sat, by the breasts ( ] [ ] 19)
from which you sucked milk by the dwelling (19) [in
which you dwelt], that you shall release and free [
[Abba] son of Barkhita,
whether because of sorceries that are recited, ][
whether because of a curse that returns,
whether because of calamities of the Saturn, {}
whether because of anonymous bands of marauders,
whether because of insecure counter-charms,
whether because of an oath that was not ,
whether because of (20) an invalid evil eye,
whether because satan demon ,
whether because of words , ( ][ ][20)
whether because of oaths we placed,
whether because of rites we completed of old. 45 letters ]
] ( [ )()
[

 va.2423 39

I adjure and put you under oath by HH, by HH, by

HH, by HH, by YH, by YH, by YH, by The living One, ( 21)
by The living One, by The living One, by Holy, by ] [
Holy, by Holy, (21) by his Chariot of Heaven, by his
Dwe[lling of aphon, by the se]venty two names of ][
the Holy one, blessed be He, that you shall release
and free Abba son of Barkhita from all the sorcery, ( ][22)
and oaths, and curses, and knocks, and rites, and
accuser, and evil eye, and everything (22) bad.
I [am] Abba son of Barkhita, Gabriel [is to my right ] [
and Michae]l is to my left, Susiel is in [front of me ] [
and A]zriel is behind me, and the divine presence of
YHWH Sebaot the God of Israel is above my head.

Then release him, Abba son of Barkhita, from the

sorcery, and oaths, and curses, and knocks, and rites, ( ] 23)
(23) and accuser, and evil eye, and any bad thing, [ ] [
from this day and forever, Amen amen selah
hallelujah.
O you who dwell in the shelter of the Most High 33
and abide in the protection of Shaddai.

Notes:
316 The sequence in these lines contains an extended version of a suite of formulae, parts of which are also found
in other bowls, namely: two bowls from the British Museum (024A (BM 91760) and 025A (BM 91739)) another, as
yet unpublished, bowl from the collection of the VAM (VA.2487) and VA.2417, which is part of the collection of
bowls presented here.34 Of particular interest is the historiola narrative within it, which is not all together clear,
partly due to the fact that there is some variance between the parallel texts which might well represent diverging
traditions of use of these formulae. So, for instance, where it is stated that three old men sit within (- )a furnace
in the two bowls from the Berlin collection (VA.2423 and VA.2487), in the BM bowls they are presented as sitting
at its mouth (-) . Although this historiola narrative is slightly reminiscent of the story found in Daniel 3 in
which three men, Daniels colleagues, also end up in a furnace, in that case surviving its flames; it is there that the
similarity to our magical text ends. For the two other old men who, the incantation states, were sat on the Dead
Sea, we have no point of reference to connect it to the Daniel or any other narrative.
Synopsis of parallel sections of VA.2423, 024A (BM 91760), VA.2427, VA.2487, and 025A (BM 91739):

VA.2423 024A (BM 91760)35 VA.2417 VA.2487 025A (BM 91739)

( 4) ( 3) ( [ 2)
][

( 5) ( 4) ]( )( 3)
[ ....

33 Psalm 91:1: .
34 See below.
35 Both transcriptions of the BM bowls provided here include the emendations of both Mller-Kessler (Mller-Kessler, Die

Zauberschalensammlung) and the present author. For the full text of 024A (BM 91760) see below.
40 bowls newly edited

VA.2423 )024A (BM 91760 VA.2417 VA.2487 )025A (BM 91739

..... ) (3
) (5 )[.....] (4
) (6 )( .....
).(. (4) .

) (7



) (8
) (11


) (5
] )( 36
) (6 )( ? .......[ )(][37

) (12 ..............................
)( )( )) (5( ) (6

) (7 ] [........
][

) (13
38 ][
][ ][ ) (7 )(

][
) (8 ] ....[

) (14
] [23 words


) (8 ] [ ][....



) (15 ] ) (9
[
}{



][ ) (9




) (10


)./(

) (11

and considers this to have been superfluously written by the scribe (CAMIB, p. 66). My reading is based 36 Segal reads

on what I can observe in the remnants of what is written as well as what is found in line 4 of our text where the text is clear.
. 37 Segal reads .....
. 38 Segal has for all this sequence only
 va.2423 41

VA.2423 024A (BM 91760) VA.2417 VA.2487 025A (BM 91739)

( )( )



( 12)

]
( [] 16)
[
( 13)


)(

4 , What we have here must have the same meaning as lines 11 and 12 where the parallel has . In line 4
we have the participle of the verb written twice; the first of the two with the mater lectionis . In lines 11 and
12 we have the demonstrative with the 3rd person masculine suffix. We may note the variants (below): in 024A
(BM 91760):5,6 we have neither forms; they are dispensed with all together. In 025A (BM 91739):4 and 5 we have
the use of the verb .

VA.2423:4
VA.2423:11
VA.2423:12
024A (BM 91760):3
024A (BM 91760):5,6
025A (BM 91739):4 )(
025A (BM 91739):5

The Dead Sea is mentioned in another bowl (Unpublished VA.2180:6) under which, rather than upon
as in our bowl, a malicious entity is said to dwell.
5 For the equivalent to this verb in the parallel text, 024A (BM 91760):3, Segal reads hissed. In our text
the reading is clear and can be seen to correspond to the use of the same verb in lines 21 and 22 that is used in
much the same contextthe untying or releasing of various harmful things from the client. A closer look at the
BM bowl suggests that one should read rather than .
10 The reading of these words seems clear and the meaning in our translation is inspired by such Talmudic
passages as bPes 112a and bAZ 30b where the dangers of drinking from water that is left unattended are pointed
out. These dangers include the warning that demons lurk in such water and that illness or even death can result
from drinking it.
11 { })(It is clear from the parallels from line 4 and the other duplicates (see table above) that
the scribe got confused here.
12 If we compare the names of these old men we find some usual forms of corruption as tend to occur in the
transmission of such texts:
Names of old men that are in/upon the (mouth of the) furnace:

VA.2423 )(
VA.2487 [ ....... ]
024A (BM 91670)
42 bowls newly edited

Apart from the spelling differences which are highlighted above in bold, the most obvious difference is the fact
that the first and second names seem to have swapped the names of their mothers.

Names of old men that dwell upon the Dead Sea:

VA.2423 )(
VA.2487
024A (BM 91670)

In the case of these last two names the text of 024A (BM 91670) had completely lost the first name, yet the name
that it has preserved is close enough to that of the second one in VA.2423 to realize that they originate from the
same source.
Note that in SD 27:6 the dead receive the curses.
15 The reconstruction at the beginning of this line is made on the basis of line 10.
This sequence can be found in three places in the Targum, two of which are manuscripts of
the Fragment Targums of Genesis 11:2,39 and the more significant of which is the Targum Neofiti to Exodus 3:14.
The main difference is the spelling in the Targums rather than that is found in our bowl that resembles
the Syriac and Mandaic spellings. The connection with Exodus 3:14 is particularly interesting as this verse and
its subject matter, the giving to Moses of Gods name at the site of the burning bush, are well attested within the
folklore of Jewish magic in general and within the bowls specifically.40 The Neofiti to Exodus 3:14 is as follows:

And God said to Moses: I-Am-That-I-Am. And he said, thus you shall say to the People of Israel: The one who
spoke and the world came into being from the beginning, and who will say to it be, and it will be. He has
sent me to you.

( [] [16) ] Reconstructed on the basis of VA.2417:13, 14.

16 Derived from the Middle Iranian pahrxtan #2, the stem of which is pahrz.41 The verb is attested
in Syriac magical texts.42 It is not, however, previously attested in this nominal form in any of the Aramaic dialects.
17 This reconstruction is assumed on the basis of what we find in lines 1011.
18 The reconstruction here is made on the basis of VA.2515:4,5.
19 [ ] Reconstructed on the basis of lines 17 and 21.
This is a Hebrew word.
20 ][Reconstructed on the basis of VA.2515:9.
This sequence is noteworthy and affords two possible interpretations. The first is that the sorcerer
considers his potential instrumental culpability via previous magical activities that he might have done on behalf
of previous clients that would have had his present customer in their aim. The second is that the client is making
sure that no previous magical acts that he has performed will backfire.
21 This Hebrew sequence is reconstructed on the basis of VA.2515:10, 11.
22 For this formula, which is similar to that found in the Keriat Shema al ha-mittah see D. Levene,
D. Marx, and S. Bhayro, Gabriel is on their right: Angelic Protection in Jewish Magic and Babylonian Lore
(forthcoming).

39 In both MS Paris 110 and MS Vatican Ebr. 440.

40 Levene, A Corpus, pp. 8689.
41 See DJBA, pp. 928929 where reference is made to D.N. Mackenzie, A Concise Pahlavi Dictionary (Oxford, 1990), p. 64.
42 TS, p. 3241, and P. Gignoux, Incantations Magiques Syriaques (Louvain, 1987), pp. 34 (ll. 49, 50) and p. 43.
 va.2423 43

VA.2423
44 bowls newly edited

VA.2423
 VA.2416

Type: This bowl states itself to be a qybl. It is concerned with the returning of a variety of types of sorcery
and a Yaror, which, it claims, they instigated, to named individuals.
Physical location: VAM.
Dimensions: 18.3cm4.2cm
Physical description: This bowl consists of two big fragments and another four small ones that are glued
together and which together constitute the great majority of the bowl. Most of the text is therefore
present and generally well preserved. It is only beyond line 17 that there occur gaps in the text due to
the missing sections of earthenware. Like VA.2423, its partner, this bowl has bitumen markings that
cover most of the rim. On its back at its apex it also has the characteristic bitumen markings that
show in the gaps between them where the cord that bound the two bowls originally was. In addition
to the main daub of bitumen at the apex of the bowl there is an adjacent secondary one, suggesting
either that the bowl was lashed with extra cord a second time, or that this was to hold down cord left
hanging.
The layout of the text: This bowl contains 20 lines of a small but neat script that spirals in a clockwise
fashion from the centre of the concave side of the bowl towards its outer rim, filling all but a margin
of 25mm of its full surface. There is a small circle at the centre of the text and a larger one circling
and separating it from the rim of the bowl. A third circle separates the first sixteen and a half lines
of the text from its remainder, which starts with the words This is a charm () . There is no
writing on the convex side of the bowl.
Notes on scribal characteristics and peculiarities: This is the same scribe who wrote VA.2423, and so, as
in that bowl, in this he is incredibly neat and there are no perceptible corrections or mistakes but for a
repetition of the word in line 17 which he initially wrote mistakenly as , and the omissions
of the in in line 7 and the at the end of in line 15. In line 20 there is a superfluous waw in
front of }{. In line 14 there is a phonetic aleph as the second consonant in .
Client and other names: The names that appear in this text are the same as the ones that appear in
VA.2423.
Formulaic parallels in the other texts: Opening Formula A, Formula A: A, B, C, D, Formula G: A, B
Biblical quotes: IIKings 19:15 and Isa. 37:16.
Other introductory comments: This bowl was published originally by Wholstein in 1894.43 It is, as was
mentioned above, a sister bowl to VA.2423 and shares some of its features and characteristics.

43 Wohlstein, Ueber einige, pp. 1127.

46 bowls newly edited

Transcription and translation:

(1) This is a charm to overturn sorceries (2) and ( 2) ( 1)

oaths and curses and knocks and magic rites (3) and ( 3)
aversions, from Aba son of Barkhita onto Imi ( 4)
daughter of Rivka, onto (4) Lili and onto Mar the
children of Imi and onto all who cursed them.
I have adjured you by the holy (5) angels, and by the ( 5)
name of Metatron the pure angel, Nidriel and Nuriel ( 6)
and Huriel and Sasgabiel (6) and Hapkiel and
Mehapkiel, those seven angels that are going and
overturning the heavens and the earth and the stars ( 7)
(7) and the zodiac signs and the moon and Plaedes.
May you go and overturn evil sorceries and powerful ( 8)
magical acts and an oath and a curse and a knock
and a magic rite (8) and trumpet blowings and ( 9)
bansthat he has in his house and in his body
and in his framefor the benefit of Abba son of
Barkhita. That you may go and be overturned upon
all who cursed them.
YH YH And by the name of and by the
name of YH BH YH YHW YHW YHW the living ( 10)
God. I adjure upon youevil sorceries (10) and
powerful magical acts and oaths and curses and
knocks and magic rites and trumpet blowings and
bansthat he has in his house and in his body ( 11)
and in his framefor the benefit of Abba son of )(
Barkhita, that you may go (11) and be overturned on
all who cursed them. And by the name of Aalel the
great angel and this mystery and the splendour of
the earth. Amen amen sela.
Again, I adjure upon you evil sorceries (12) and ( 12)
powerful acts and oaths and curses and knocks and
magic rites and aversions of aversions and returnings
of returnings that are in his house and body and
frame for the benefit of Abba son of Barkhita, ( 13)
that you may go and be overturned (13) upon
all that have cursed them. And by the name of
YHhis name, YHWhis name, Hhis name,
I-Am-That-I-Am.
Again, I adjure upon you evil sorceries and powerful
magical acts and oaths and curses and knocks and ( 14)
magic rites (14) and aversions of aversions that are
upon Abba son of Barkhita, that you may depart and
be overturned upon all who cursed them. And by
the name of YHWH Sabaoth the God of Israel who ( 15)
is enthroned among the cherubim44 and by the
name MYYY YY Y (15) and by the name H H
and by the name YH YH YH YHW YHW YHW and by
the name of Elohey Elohey Elohey Elohey.

44 II Kings 19:15, Isa. 37:16.

 va.2416 47

Again, I adjure upon you, evil sorceries and powerful

magical acts and oaths and curses and knocks and
magic rites and aversions of aversions and any (16) ( 16)
evil that is upon Abba son of Barkhita, that you may
go and be overturned upon any who cursed them.
And by the name YN and amen from this day and
for ever. Amen amen selah Halleluyah, immediately.
This is a charm for overturning an evil Yaror (17) that ( 17)
is upon Abba son of Barkhita. May it be overturned
upon Imi daughter of Rivka and may it turn away
and go out from him, from Abba son of Barkhita.
I was astonished by mysteries of the earth and I }{
beheld the ways of the Merkabah. Again I have seen
the evil and powerful and malicious Yaror and the ( 18)
destroyer who destroys and the tormentor Yaror
who were sent (18) upon him. Evil and powerful and
malicious Yaror, go out and flee from Abba son of
Barkita and go upon any that have cursed them and
upon his house and upon his dwelling and upon his
threshold.
By the name, his name is Dimiel and antitiel and
aniniel and aaziel. Those are (19) ten holy and ( 19)
distinguished and faithful angels, and may they
shake and annul and remove the evil Yaror from the
body of Abba son of Barkhita and from the two [ ]
hundred and forty eight limbs of his body. And by
the name of Gabriel and Michael and Raphael and ( 20)
by the name of Aniel who is standing behind the
spheres of the sun (20) and by the name of Zikiel ][ }{ ]
and Parkiel and Barkiel and Arkiel who ministrate
before the throne of the glory of God, he empowered [
them on earth, and their authority is in heaven. May
they shake and neutralize and remove the evil Yaror
from Abba son of Barkhita and from the two
hundred and forty eight limbs of his body.
By the name of I-Am-That-I-Am, yes and Amen. And
by the name M T and Qantiel and Y Y M. ][
Amen amen selah hallelujah, immediately.

Notes:
5 When it comes to uncommon angel names it is difficult to make decisions regarding the reading of letters
such as and as is the case here. I read simply as it is the nearest to an attested name that is cited
in Margaliot,45 though any other permutation such as or are in this case just as likely.
7 This restoration is done on the basis of M131:346 in which the same sequence of formula occurs (
) .

45 R. Margaliot, Malakhe elyon (Jerusalem, 1964), p. 42.

46 Levene, A Corpus, p. 91.
48 bowls newly edited

9 This formula occurs in many places with a number of spelling variations. See for instance: M103:847
; AIT 14:4 which Montgomery translates as: Oh avaunt, oh avaunt,
avaunt!48 Other examples occur in Isbell 69:7 , in the Havdala de-R. Akiva p. 24
line 3449 and The Sword of Moses (Hararis ed.50) . Scholem51 agreed
with Montgomerys (above) understanding of this sequence and noted the variants amongst the bowls. It can
be observed that in some of the variants the introductory , by the name, indicates that it was considered a
composite name and lost any meaning it might have had as hurry hurry. As it is amongst a list of names in our
text, it can be assumed that this was how it was considered. The interchange of the letters and , and and in
the final name are evidence of the kind of corruption that easily occur in the transmission of Nomina Barbara.
12 I am not aware of the existence of this form anywhere else either in any bowl text or in any other dialect.
As it occurs here within a list of other nouns, all formed from verbs that are found in this literature: from ,
from , from , from and from which it parallels semantically, it too
seems to be a nominalisation of the verb .

47 Ibid., p. 51.
48 See Montgomery, Aramaic Incantation Texts, p. 184.
49 G. Scholem, Havdala de-R. Akiva: A Source for the Tradition of Jewish Magic During the Geonic Period (Hebrew), Tarbiz

50 (19801981), pp. 243281 (266).

50 Y. Harari, arba de-Moshe: A New Edition and a Study (Jerusalem, 1997), p. 28:6. In the Gaster edition, M. Gaster, The

Sword of Moses: An Ancient Book of Magic, Journal of the Royal Asiatic Society 28 (1896), pp. 148198, IXXXV (p. V:15,16).
51 Scholem, Havdala de-R. Akiva, pp. 266267 n. 84, 85.
 va.2416 49

VA.2416
50 bowls newly edited

VA.2416
 va.2416 51

VA.2423 & VA.2416

 VA.2434

This magic bowl was made as one of a pair that were joined together to produce one objecta qybl
form. Its partner is the following text VA.2424. As they were written by the same scribe and for the same
client some of the comments below will cover both texts.
Type: This bowl states itself to be a qybl. It is concerned with the repelling of a Yaror and sending it back
to the named human whom it claims activated it.
Physical location: VAM.
Dimensions: 16cm4.5cm
Physical description: This bowl consists of three large and four smaller fragments that are glued
together and which jointly constitute the great majority of the bowl. Most of the text is present and
generally well preserved. It is only beyond line 8 that there occur gaps in the text due to the missing
sections of earthenware; nevertheless, the text can be completely reconstructed. There are bitumen
markings around much of the outer rim of the bowl as well as four smaller daubs at the apex of its
outer side. These bitumen markings are a testament to the fact that this bowl was made as one of a
pair, which together constitute a qybl form. Its compliment, as stated above, is VA.2424.
The layout of the text: This bowl contains 13 lines of a neat script that spirals in a clockwise fashion
from the centre of the concave side of the bowl towards its outer rim, filling all but a margin of 1 cm
of its full surface. There is a small circle at the centre of the text that contains some marks that are
unidentified by this author, and a larger circle separating the text from the rim of the bowl.
Notes on scribal characteristics and peculiarities: This scribe is neat and there are only a very small
number of corrections that are perceptible. In line 4 the scribe started writing for what needed
to be ( see note below) but corrected by writing the over the and leaving the final to be read
as a . Another such correction occurs in line 13 where a is covered by a to produce and cover
up for having started to write , which is the following element in this sequence. There is, finally,
an extra mark on the first letter of in line 8. The hand of this bowl and its partner seems to be
the same as that of the scribe who wrote VA.2484, VA.2423 and VA.2416. Here too there are, as with
the other bowls by this scribe, places like in line 7 with the word , where he seems to make a
point of distinguishing the dalet and reshtwo letters which are otherwise undistinguishable.
The imperfect 3rd person masc. prefix is consistently written with a yod prefix that is characteristic of
SLA.
Client and other names:
Clients: The first name is unattested. The mothers name is based on the Semitic root
lp that in Aramaic means to pass, elapse, exchange.52 This name is widely attested and is possibly a
reference to a custom by which the name of a sick child would be changed with the hope of confusing
the afflicting demon.
The first name means mother (see above).

52 DJBA, p. 465.
 va.2434 53

Antagonist: The first name is an Aramaic name meaning the hungry one.53 The mothers
name, /, is noted by Montgomery to be a hypocoristicon from , friend, uncle.54 Naveh
and Shaked note that this name is not easy to place ethnically as it does not fit with the pattern of
either Semitic or Iranian proper names.55
The mothers of the two customers share the same name; and though it is a common name it is possible
that they were one and the same and that the customers were siblings.
Formulaic parallels in the other texts: Opening Formula A, Formula A: A, B, C, D, E
Transcription and translation:

(1) In your name I am doing. ( 1)

(2) This is a charm for overturning the evil Yaror (3) ( 3) ( 2)

from the house of Batia son of Makhlafta and from ( 4)
Ima daughter of (4) Makhlafta upon Kafnai son of
Dadai.
And may it depart and go out from him, from (5) the ( 5) )(
house of Batia son of Makhlafta.
I have been astounded by the mysteries of the ( 6)
earth and I have looked (6) in the paths of the
Chariot. Again, I have beheld the evil, powerful and ( 7)
wicked Yaror and the injurer (7) of injurers and the
tormentor. A Yaror that was sent upon him.
Powerful and wicked Yaror. Yaror go out (8) and ( 8)
depart from the house of Batia son of Makhlafta and
go against/upon Kafnai son of Dudai and upon his ( 9)
house and upon his dwelling and upon (9) his
threshold.
And in the name of Shamirimiel and antitiel and
aniniel and aziel. These ten holy and distinct ][
and faithful angels,

(10) they will shake, cancel out, cause to go out the ( 10)
evil Yaror from the house and body of Ima daughter ]
of Makhlafta and from the 252 limbs of her body. [
In the name of Gabriel (11) and Michael and in the ( 11)
name of Anael who is standing behind the sphere of
the sun.
And in the name of Zikiel and Parkiel and Barkiel ] [
and Arki[el who min]ister before (12) the throne of ( 12)
the glory of God, who empowered them on the earth
and their authority is in heaven.

53 Montgomery, Aramaic Incantation Texts, p. 166.

54 Montgomery, Aramaic Incantation Texts, p. 186.
55 MSF, pp. 129130.
54 bowls newly edited

They will shake, cancel out, cause to go out the evil ][

Yaror and the lilith and the evil mebakhalata from ( 13) ] [
the [house of Bat]ia son (13) of Makhlafta and from )(
Ima daughter of Makhlafta and from me and from
And in the name of I-Am-That-I-Am. Yes, and amen.
And in the name of M T and Qantiel and Y
Y M.
Amen amen selah hallelujah. [ ]

Notes:
4 )(the letter that is rendered here in brackets is somewhat garbled on the bowl and the reading of the is
what it most resembles. However, of all the parallels that we have to this formula, only VA.2416 provides the added
verbs , there followed clearly by offering the possibility of reading here a scribal bungle that he
did not quite bother to correct.
13 Considering the list we find in lines 11 and 12 of VA.2424, this bowls partner, we find the fact that the
exclamation and from, followed by an invocation of In the name of, to be rather abrupt. It seems as though the
scribe initially thought there was more to the list of those protected from this spell that he needed to add, but then
thought the better of it. Having already written another and from, he recanted. He might have lost concentration
and just forgot to proceed with the rest of the list, or it might be that he realised that he had fulfilled what he needed
of the list at this point in the incantation. Alternatively, he might have decided that as he had reached so close to
the edge of the bowl, he had better skip the rest of the list so that he would have enough room to comfortably fit in
the final line. We may further note that if the latter was the case, he decided not to cross the final and from, out,
which would surely produce a visually impaired effect to an otherwise neatly written text. Whether he considered
this to be an accepted abbreviation, like us putting something followed by etc, we have not enough evidence to
judge.
 va.2434 55

VA.2434
56 bowls newly edited

VA.2434
 VA.2424

Type: This bowl, like its partner VA.2434, is a qybl. It is concerned with the repelling of a Yaror and
sending it back to the named human whom it claims activated it.
Physical location: VAM.
Dimensions: 15.5cm4.5cm
Physical description: This bowl has survived intact, though the fact that the first ten lines are so
badly faded means that this author has not been able to read a great portion of it. Beyond line 10,
however, the text is very well preserved. There are bitumen markings around much of the outer rim
of the bowl as well as three smaller daubs at the apex of the outer side of the bowl. These bitumen
markings indicate that this bowl was made as one of a pair, which together constituted a qybl form.
Its compliment is VA.2434.
The layout of the text: This bowl contains 15 lines of a neat script that spirals in a clockwise fashion
from the centre of the concave side of the bowl towards its outer rim, filling all but a margin of 1 cm
of its full surface. There is a small circle at the centre of the text and a larger circle separating the text
from the rim of the bowl.
Notes on scribal characteristics and peculiarities: The notes for VA.2434 cover the characteristics of
this bowl text that was, after all, produced by the same scribe as one of a pair. Here, too, the scribe
does not manage to produce a text without the characteristic smudged letter. Here it occurs in the
last line after the word . It is not clear what he started to write but for the fact that he thought
the better of it and moved on.
Client and other names: Same as VA.2434.
Formulaic parallels in the other texts: Opening Formula A, Formula A: B, C, D, E, F
58 bowls newly edited

Transcription and translation:

(2) (In your name) (3) (I am doing. This is a charm ( ][)(][ ) (3) (( )2)
for overturning the) evil Yaror from the house of ( ][ ] [ 4) ][
Batia son of Makhlafta and from Imi daughter of ()
Makhlafta
(8) overturn the evil Yaror from the house of Imi ( )( ) (] 8)
daughter of Makhlafta upon Kafnai son (9) of ( 9) ...... [)(
Dadai
in the name Gabriel and Michael and Raphael and
by the name of Anael who is standing behind the ........ )
sphere of the sun, ..
and in the name of Zikiel (10) and Parkiel and ( 10) (
Barkiel and Arkiel who minister before the throne of
glory of God, whose authority is in the earth and ( 11) )(
whose domain is the heaven. They will shake, (11)
cancel out, carry off the evil Yaror from the house of
Batia son of Makhlafta and from his sons and from ( 12)
his daughters and from his wife and from his
property and from (12) his house and (those) after
his heirs, and from the 252 limbs of Ima daughter of
Makhlafta. And in the name of I-Am-That-I-Am.
The angel says (13) to Michael the angel, and may ( 13)
they strike and rebuke and move and cause to
depart and send away and keep away the evil Yaror
from the house of Batia son of Makhlafta.
And in the name of Shamirimiel and antitiel ( 14)
and (14) aniniel and aziel and Bakhliel and
Shalshaniel. These ten holy and distinct and ( 15)
trustworthy angels, they will move and cancel out
and cause to depart the evil Yaror from Batia son of
Makhlafta and from his house and from his dwelling.
Amen amen selah, immediately, sound and
established.
May the Yaror (be removed) from the house of Batia ( .)
son of Makhlafta from this day and forever.

Notes:
13 From the verb with the meanining to strike, see DJPA, p. 341a.
15 (.) This looks very much like other infinitives found in similar formulae, such as VA.2484:18:
, that all provide the sense of removing the Yaror. However, it is unclear what the verb used here is.
 va.2424 59

VA.2424
60 bowls newly edited

VA.2424
 va.2424 61

VA.2434 & VA.2424

 VA.2496 AND VA.2575

These two magic bowls were made as a pair and were joined together to produce one objecta qybl
form. They are near exact duplicates that were written by the same scribe and for the same client and
are thus treated together here.
Type: These bowls state themselves to be concerned with the returning of a variety of types of sorcery
to unnamed individuals whom it claims instigated them.
Physical location: VAM.
Dimensions: 12.5cm4.75cm and 12.75cm 4.75cm
Physical description: These two bowls constitute a pair not just in that they were written by the same
scribe for the same client using the same formulae, but also for the fact that the actual bowls are
nearly identical in their shapes, clearly chosen as such to assure that they would fit together, rim to
rim when sealed with bitumen. The bitumen markings suggest that it was applied just around the rim
which is different from the other pairs that we have in which the bowls were first lashed together with
some sort of cord. The markings show some bitumen dribbling down VA.2575 and edging towards its
base, suggesting that it was applied to the bowls while they were sitting one upon the other, VA.2496
having been on the top and VA.2575 at the bottom. The shape of bowl chosen for this pair is slightly
uncharacteristic in that it is a bit rounder and deeper than most that were used for this purpose.
VA.2496 consists of five fragments, two larger and three smaller, that constitute most of the bowl.
The fragments which are missing mean that that there is some text absent from line 4 onwards. The
first few lines of VA.2575 are in a somewhat faded condition but as the text is complete and is identical
in both bowls, missing sections can be reconstructed with some confidence.
The layout of the text: VA.2575 consists of 15 lines whereas VA.2496 has 17. Both display the same neat
and fairly clean hand and, in both, the texts are arranged in the common form of a spiral that works
its way from the inner part of the concave side of the bowl in a clockwise fashion to its rim. In VA.2575
the scribe applied lines above and below the two sections of text that begin with the word , in
the name of, and in which angel and divine names are listed that occur in lines 7, 8 and 11. In VA.2496
such surrounding lines seem to appear only for the second section of name invocation found there in
lines 16, 17. For some reason the scribe forgot, or decided not to, mark the name invocation in lines 8,
9.
Notes on scribal characteristics and peculiarities: The scribe is reasonably neat and consistent. His
hand is somewhat cursive and there is less distinction in it between dalet and resh and even final kaf.
Nor are yod, waw or bet and kaf distinguished. The two texts are really very nearly identical and clearly
meant to be so. This scribe displays considerable skill in that he was very careful to reproduce the text
faithfully in both bowls, while making sure to fill the space of the inner surface of both bowls in an
equal manner. Nevertheless, a number of mistakes can be detected. More than carelessness, which is
far from being either apparent or obvious, these errors provide a sense of the scribes difficult craft.
The errors are as follows: 1) there is a superfluous repetition of in VA.2575:4, 2) in VA.2496:8 he
mistakenly puts , citing the ladys nickname where her mothers should be, realises his mis-
take, does not mark it out, but follows on with the correct name, 3) in VA.2496:10 he repeats the first
two letters of the clients name ()}{, 4) in VA.2574:12 he misspells as and just follows
the mistake with the correct spelling, 5) in VA.2496:15 he again cites the clients nickname where
her mothers should be written, but follows with the mothers name, but then omits the character-
istic citing of the nickname as he does elsewhere, , 6) not necessarily a mistake but in
 va.2496 and va.2575 63

VA.2575:14 he follows the name of the client with but omits to do so in VA.2496,
7) in VA.2575:15 he adds a superfluous mem in }{and an extra dalet and yod before .
Another interesting quirk of the scribe is that he writes with an aleph at the end in VA.2575:4
and VA.2496:4 and with a heh at the end in VA.2575:10 and VA.2496:12. Had we only had the one bowl
then we would be inclined to think nothing of such variance of aleph and heh endings of nouns, but
the fact that this is reproduced in both texts raises the question of whether this is already in a formula
that the scribe is copying from and doing so with due care, whether he wrote one bowl and copied
the second from it, or whether this is just a fluke.
These texts display the third person imperfect yod prefix and the accusative particle that are charac-
teristic of SLA. The weakening of the ayin is also apparent in the spelling of ( VA.2496:11 and 14
and VA.2575:9 and 12).
Client and other names:
Client: The name Dendukh is Iranian, meaning daughter of the religious
law.56 The name Burzai seems to also be Iranian, related to the name Burz meaning exalted.57 The
name Qaqai, which is common in the bowls, is possibly the Iranian for uncle, brother-in-law58 though
it also has the meaning pelican in Aramaic.59
Formulaic parallels in the other texts: Formula A: C, Formula E, Formula G: B
Other introductory comments: The incantation found in these bowls does not contain the name of an
antagonist yet I included them in this collection as they have two main elements in common with
the other qybl bowls: 1) the incantation formula states itself to be for the returning of magical acts to
their senders, as well as containing other formulaic elements in common with the other texts from
the Berlin bowls from VAM that are presented here, and 2) this pair of bowls form a qybl pair.
In cases like the one here, where we have two exact duplicates written by the same scribe, and in this
case also a qybl pair, we have the possibility of comparing with the aim of getting a better sense of
the character of the scribe, his idiosyncrasies and the quality of his craft. The two texts we have here
are so close that we might assume the possibility that they were in principle, at least, meant to be
identical. We may therefore look at the differences and ask: 1) whether they are intentionaland if
so what significance might be attributed to such variants, or 2) whether they are the result of some
manner of oversight, and if so what does this tell us about the scribe.
This text employs terms and expressions that are found throughout the bowl corpus. Its particular
formulaic configuration is, however, unique. The combination of and is, despite the
relative profusion of them individually in the greater corpus, unknown elsewhere in combination.
Formulae of overturning, of which the verb is the key, are also well attested in the bowls though
its particular configuration is exclusive, so far, to this pair of bowls. The use of the quadrilateral
verb , so much better known in Persian, from which it has been borrowed, is present in these
texts several times including its transformation into an angelic name. This combination of linguistic
particularities, the distinct formulaic variant, the unusual shape of the bowls and the way that they
were joined combine to form a signature that is rather particular.

56 H. Pognon, Inscriptions Mandates des coupes de Khouabir (Paris, 1898), p. 102.

57 Gignoux, Noms propres Sassanides en moyen-perse pigraphique in: M. Mayrhofer and R. Schmitt (eds), Iranische
Personennamenbuch, vol. II, Fasziekel 2, Verlag der sterreichischen Akademie der Wiessenschaften (Vienna, 1986), p. 61.
58 AMB, p. 197.
59 DJBA, p. 1035b.
64 bowls newly edited

Transcription and translation:

VA.2496 VA.2575
(1) By your name Lord of healing ) (1 ) / ) (1 )(.
who overturns
(2) That all the sorceries and ) (2 /( ][)(][ ) (2 ][
)magical acts and evil Yarors (3 ) (3 ][ ][
and charms and Shidei and dws ][ ) (4 ) (3 )(][
and spirits and a chill and satans )( )(
and liliths and (4) a vow and ][ ) (5 )( )} (4{
curse and mishap and evil rites and )( ] ) (5
neck charms and the weeping )(
of all (5) humanity and from a
species of destroyer and species of
retribution that are in the world
may be overturned.
(6) May they all depart and go out ) (6[ )
from her, Dandukh daughter of ] [ ()( ) (6
Burzai called Qaqai and from all ) (7 )(
the members (7) of her household. ] [
May they go and be cast upon those
who conjured them, upon those
who sent them and upon their
masters.
Similarly, they will be overturned, ] ) (8[ ) (7
returned (8) and overturned from } { )(
her, Dandukh daughter of Burzai
called Qaqai.
In the name of Hadriel the angel ] ) (9[ )(
and Mehadriel the angel, ) (8
(9) and in the name of Apkiel and
Mapkiel the angel,
and in the name of Parhaziel the ]
angel and Maparhaziel the angel.
May these (10) holy angels be ) (10[ ) (9
vigilant, my they save Dandukh }{
daughter of Burzai, called Qaqai )(] [ ) (11
from all evil sorceries and from ) (10
(11) harmful magical acts and from
evil spirits and from powerful ) (12
words and from a vow and curse ) (.
and from affliction and evil rites
and from all (12) necklace charms
and mishaps and weeping of all
humanity.
May Dandukh daughter of Burzai }{ ) (11
called Qaqai be healed and saved
may she be redeemed.
 va.2496 and va.2575 65

In the name of (13) Gabriel and ( 13)

Michael Adriel, Hadriel and
Mehadriel, Apkiel and Mehapkiel, ( 12)
Parhaziel and Meparhaziel.
You, holy angels, (14) return and ( 14) )(
overturn and keep away all evil }{ ][
sorceries and harmful magical ( 13)
acts and evil spirits that are in the
world.
May they all depart and go out from
her, Dandukh daughter of Burzai [( ]15)
(15) called Qaqai, in the day and
night times, and may they not ( 14)
come near Dandukh daughter of
Burzai and not afflict her, Dandukh
daughter of Burzai called Qaqai
(16) In the name of YH YH YH the ( ] 16)
great, the great God Sebaot is his [
name.
And in the name of the ministering ( }{15)
angels who are ministering in the )( }{
presence of the throne of glory of ( 17)
YHWH Sebaot . Amen amen
selah.

Notes for VA.2496:

1 The second part of the first line is not clear in either of the texts. The opening formula that is most similar to the
first part of this line, which is also found in a number of other texts (AIT 3, AIT 19, AIT 27, Gordon 8 (= Isbell 44),
etc.) is .
This spelling of this word indicates the weakening of the guttural ayin, much like the Mandaic form mbd.60
6 The word is Hebrew, unlike that occurs in both Aramaic and
Hebrew. There is also an unmistakable similarity between this passage and what we find in a number of versions
in apotropaic prayers. There is the concluding Sabbath prayer in the Yeminite rite
; the ninth of the eighteen benedictions in the
Sephardic winter rite ; and in the Tefilat ha-derekh,
in its current rather than its talmudic form in bBer 29b
. See also in the Mishna in mAbot 5:8 Seven kinds of punishment come to
the world.61
79 Note the relation between the actions that are requested and the names of the angels that are invoked: ,
( line 7), ( line 8) and ( line 10) with their corresponding angels ( line 8) and
(line 9), and ( line 9) and and ( line 9).
10 From . This is an itpe. form that is otherwise unattested and would be inappropriate in the sense
avoid and keep away as it is usually used.62 Sokoloff suggests63 that one should keep separate the meanings
avoid and keep away, derived from the Middle Persian pahrxtan #1 from pahrxtan #2 which has the meaning

60 MD, p. 238. See Morgenstern, On Some Non-Standard Spellings, p. 249ff.

61 See D. Flusser, Judaism and the Origins of Christianity (Jerusalem, 1998), p. 219, note 26.
62 DJBA, p. 928b.
63 Ibid.
66 bowls newly edited

of protect that seems more appropriate for what we have in line 14. The form in line 10 fits better the meaning
of circumspection or taking precaution we find in Syriac,64 which is nearer to the meaning that the Syriac root
has in the itpe: to guard, watch over.65
12 It is curious that the scribe used passives here, in the feminine in VA.2496 and masculine
in VA.2575. Futhermore, the use of the passive negates the need for the particle .

VA 2496:12
VA 2575:10

I suspect, this sentence got confused somehow with the narrative in line 9. What appears to be the itpa. of the
verb is unusual in that there is not the metathesis of the tsade with the taf and its transformation to tet. The
dictionaries do not attest a passive form in the Babylonian Talmud and only an itpe. in the Targums.66 In Syriac,
however, such a form is attested.67
15 Should rather have been .

64 TS, p. 3241 provides cautio for .

65 T. Audo, Treasure of the Syriac Language (Losser: 1985), vol. 2, p. 322b, and PS, p. 11b.
66 DJBA, p. 965, Jastrow, p. 1283b.
67 PS, p. 478b.
 va.2496 and va.2575 67

VA.2496
68 bowls newly edited

VA.2496
 va.2496 and va.2575 69

VA.2496
70 bowls newly edited

VA.2575
 va.2496 and va.2575 71

VA.2575
72 bowls newly edited

VA.2575
 va.2496 and va.2575 73

VA.2496 & VA.2575

 VA.3382

This bowl and the one that follows, VA.3381, are two magic bowls that were made as a pair and joined
together to produce one objecta qybl form. They were written by the same scribe and for the same
client. It is for this reason that some of the comments regarding this text refer also that which follows.
Type: This bowl states itself to be concerned with the returning of a whole list of types of sorcery, which
it claims they instigated, to individuals not named in the texts. It ends with a conditional curse upon
whosoever considers contravening the mystery and spell in this bowl.
Physical location: VAM.
Dimensions: 18.4cm7.8cm
Physical description: This bowl consists of two fragments that are glued together, with only a smallish
chip missing at its edge that does not hamper the reading. The text is therefore almost all present
and is very well preserved. Two small holes that appear to have been drilled, rather than produced
in the clay before firing, are found at either side of the bowl not far from its rim in proximity to
which, adjacent to the rim itself there are bitumen markings that attest to the fact that this bowl
was originally made as one of a pair. Indeed, VA.3381 is its partner and displays holes with bitumen
markings that match those of this bowl. What this suggests is that these bowls were secured together,
in what is a less known fashion, by threading some sort of cord through each of the pairs of holes that
came into proximity when the bowls were positioned rim to rim. Once the cord was secured through
the holes and the bowls were fastened, some bitumen was daubed over them to keep the whole thing
secure.68
The layout of the text: This bowl contains sixteen lines of neat script that spiral in a clockwise fashion
from the centre of the concave side of the bowl towards its outer rim, filling all but a margin of 1 cm
of its full surface. There is a small circle that is divided into four by a cross at the centre of the text,
and a larger one surrounding and separating the text from the rim of the bowl. There is no writing on
the convex side of the bowl.
Notes on scribal characteristics and peculiarities: The scribes hand is a skilled one, his writing is neat
and his spelling consistent. This scribe has a habit of often adding an extended tail to the end of
his yod in a number of instances when it appears at the end of a word, such as at the end of the
clients mothers name in line 2 and line 8 or, as can be observed at the end of the word
and the name in line 16. These have been marked with a bold rather than a normal yod in the
transcription. This feature is not apparent in VA.3381 and the present author has not detected, as
yet, any reason why the scribe might have wished to distinguish certain final yods. This scribe seems
to distinguish dalet from resh in most cases; at the start of line 9 is an exception. The first
five lines of text are rather cramped and give the impression that the scribe was not sure whether he
would have enough room within the bowl to fit the whole text. He seemed to gain confidence beyond
this line as the text is more neatly spaced thereafter. The scribe has put a mark over the mem that is
the first letter of the last word of line 12, the reason for which is unclear.
The 3rd person masculine imperfect forms in this bowl all sport the nun prefix but for the verb in line 4
and the last one in line 13 which are bare, using only the yod prefix. Its sister bowl, VA.3381, however
sports only forms with the yod prefix. VA.3381 also uses the accusative in line 13.

68 For another pair of bowls that were likewise joined (VA.2414 and VA.2426) see Ford and Levene, For Aata-de-abuh.
 va.3382 75

Client and other names:

Client: The first name, Kaspi, is unattested and could be derived from the Aramaic/Semitic
root that means silver or money.69 For the name of his mother, Qaqai, see above.
Nick-name (?): This name is unattested in the bowls and might be related to the Persian
Naxwrakn.70
Wife: The mothers name is also unattested and might be related to the Persian title
Zk.71 More likely is that it relates to the Aramaic root , worthy, entitled or victorious as found
in the masculine Iranian name of Semitic oringin Zak(k)y.72 It may, however, be derived from the
Aramaic that means wind. Her mothers name is also probably Iranian, containing the word
Dukh, meaning daughter.73 This may also be a shortening of the name , where the first letter
nun was assimilated into the following dalet. is attested in the bowls, and means daughter of
the religious law.
Children: This name is otherwise unattested in the bowls. It sounds Persian with the first element
being Xwar, meaning sun. It is possible that it is related to the Persian name Xwarxudi.74
Is an Aramaic name that means pearl.75
Formulaic parallels in the other texts: Formula E
Other introductory comments: The incantations found in these bowls do not contain the name of an
antagonist yet I included them in this collection, as I did the pair above, for they have two main
elements in common with the other qybl bowls: 1) the incantation formula states itself to be for the
returning of magical acts to their senders, as well as containing other formulaic elements in common
with the other texts from the VAM collection that are presented here, and 2) this pair of bowls formed
a qybl pair.

69 DJBA, p. 593.
70 Justi, p. 219b.
71 Justi, p. 385b.
72 Gignoux, Noms propres, p. 193.
73 See Daduxt in Justi, p. 76a.
74 Justi, p. 171b.
75 DJBA, p. 704a.
76 bowls newly edited

Transcription and translation:

(1) Healing from Heaven shall be for Kaspi (2) son of ( 2) ( 1)

Qaqai and for Ziqoi daughter of Didukh his wife (3) ( 3)
and for Khwarkhud and Marganita Zikois children.
May the (4) evil sorcery and evil magical acts and ( 4)
curse and oath be overturned from him to whoever ( 5)
(5) cursed, acted against them sorceries and who are ( 6)
acting against themNikirigan son of Qaqai and for
Ziqoi (6) daughter of Didukh, and may they overturn
to their master, against him and against his heirs and
against their heirs after him.
(7) You are bound and you are sealed bad ones and ( 7)
evil ones. That you may withdraw, depart and go out ( 8)
(8) from Kaspi son of Qaqai and Ziqoi daughter of ( 9)
Didukh his wife and from their house and from their
threshold (9) and that you may be returned to your
master and the one who conjured you.
Bound and sealed are you evil sorceries (10) and ( 10)
powerful acts and the oath and imprecation and
neck-charm and sin and affliction and decree and ( 11)
(?) (11) and foster mother and demons and dws and
incubi and those who dwell and those who do not
dwell and evil liliths and evil spirits.
You are bound and sealed (12) with twelve bindings ( 12)
that are not loosened, and by eight seals that are not
broken, and by the great seal of Yishmaiah son of ( 13)
Maiuta (13) and of the great clamour of the shout.
Whosoever will transgress against this spell ( ..)
transgress against this oath, may his seed be spoiled ( 14)
within him and his lineage crushed within him, (14)
and may there be sealed against him a ban and
decreed upon him a decree and that he die in
astonishment and go out (of the world) with a hook.
In the name of LMS SYWRYN, in the name of
LH LLLLTYYM YH (15) LP SMWN ( 15)
RWN LHWN
You, holy angels, return the curse and the
neck-charm and sorceries and evil magical acts that ( 16)
were made against (16) Nikirigan son of Qaqai and
Ziqoi and may they overturn to their masters and
those who conjured them
In the name of .. )( )(
Amen amen selah.
 va.3382 77

Notes:
37 There seems to be some inconsistency in the fact that the subject in the beginning of this clause is in the
singular (), whereas it seems that this same subject in line 4 is a multiple of household/family members. It is
also unclear why the name of the main client is given in this and line 16 as rather than which is how he
is referred to in lines 1 and 8 and in VA.3381:13.
7 The spelling is a bit strange with what seem to be two superfluous yods. We consider our understanding
of this word within the sequence found in line 7 to be the same as that found at the end of line 9.

Line 7
Line 9

9 Is formed from the root , which commonly occurs in our texts, however, this particular nominal form
is, so far as the author is aware, attested here for the first time in Jewish Aramaic. This form is attested in both
Mandaic and Syriac.76
10 This word eludes identification. It is possible, however, that it is a corruption. It could be, if indeed we
have read correctly the bet to be that rather than a kaf, that the scribe intended to write here confusing
the order of the letters. Realising his error he re-wrote it. Another possibility is that we have here a corrupted form
of the Mandaic , meaning repulsiveness or ugliness.77 This word is however an adjective and is not
attested elsewhere in the bowls.
13 I understand this as being equivalent to the Mandaic ( DM, p. 177a) and the Syriac (SL,
p. 515b).
14 with a hook. Cf. DJBA, p. 200: the Angel of Death caught him with his hook
like a fish.

76 DM, p. 140b and SL, p. 443.

77 DM, p. 271b. The Syriac cognate is alsoted (SL, p. 761b).
78 bowls newly edited

VA.3382
 VA.3381

Type: This bowl is a charm to counter a wide variety of malign entities, many of which are clearly the
products of human praxis. It ends with a plea for these to return upon those that conjured them.
Physical location: VAM.
Dimensions: 18cm7.2cm
Physical description: This bowl is covered with some kind of matter that looks like a cement that covers
significant portions of text. The bowl has two small holes at opposite sides in proximity to its rim.
Around the outside of these there are bitumen markings. As stated above these match similar holes
and markings that are found upon VA.3382 and show that the two were a pair that were joined into a
qybl shape.
The layout of the text: This bowl contains fifteen lines of neat script that spiral in a clockwise fashion
from the centre of the concave side of the bowl towards its outer rim, filling all but a margin of 1 cm
of its full surface. In the middle of the bowl there is a small circle that is divided into 4 sections each
of which contains the letters . There is also a circle that separates the text from the rim of the bowl.
It appears from what is visible of the first word of line 4 ( )and its proximity that this word was
surrounded by a cartouche. There is no writing on the convex side of the bowl. Over the portion of
the last line of text that includes the words In the name of YHWH the Lord of Hosts, amen there is a
line which marks the holy name from above and below.
Notes on scribal characteristics and peculiarities: See comments on VA.3382 above.
Client and other names: See comments on VA.3382 above.
80 bowls newly edited

Transcription and translation:

AIT 1278
(1) YH YH YH YH ( 1)
(2) I adjure you, Lord, who descends ( 2)
from heaven, (3) when creating an ( 3)
image that we call ZYP ZLWP the angel ( ][4) ][ ( 6)
(4) who does the will of his lord and ][
who walks on his Lords trodden path, ( [ 5) ]
(5) shines and is glorified in heaven, ]
shines and his praise is in the (6) ( [)( )( )(6) ( 7)
underworld. The angels of the tassle ] [
that keep purifying (themselves ?) since ( 7)
the beginning of time. (7) Their feet are ] [ ][
not seen when they surround the entire ( ][ 8) ( 8)
world. They stand in their place (8) and
blowing like the blast, and flashing like
lightening.
They will make void and ban and [ .........] ( 9)
excommunicate all (9) bands of [ ....]( ][ 9)
marauders and .. and counter-charms [..... ][ ]
and neck-charms, and curses and oaths ( 10)
and affliction . and rites and dispatch )( ] ( 10)
(demons) (10) and evil sorceries and evil [.......](.)[)( .][ }{
words and idols and Ishtars and .. ( 11) )(
male and female and hateful dreams ][ ]
and fornicating demons (11) and male [][ ][][ ][
Lilith and a female Lilith and a ban and
a tormentor, male and female ones, all ( )( 12)
curses and horns and bans (12) and ][ ]
broken sounds of the shofar79 and [ )(
decrees and excommunications and ( 13)
afflictions of the synagogue and of the [)( .......]
houses of mourning and of the cemetery ][ ]
and of the grave (13) and of the male [
idols and of female idols .. that have
been spread out and of the corners, of
the night and the day far and near of
every moment and of all time.

78 AIT 12 contains a parallel text to the one here and is therefore presented alongside it. It is unfortunate that, at the time I

was preparing this manuscript, I had not had the opportunity to consult either the bowl itself (it resides in Pensylvania) nor a
photographic image of it, so as to see if any revision of Montgomerys reading was needed.
79 See Morgenstern and Ford forthcoming.
 va.3381 81

And may they ban (14) and bind them ( )(]14)

and cancel them out [from] Kaspi son [( [ ]11)
Qaqi and from Ziqoi daughter of Didokh
and from Marganita and Khwarkhud
children of Ziqoi and all the sons and ( 15) ( 12)
daughters that they have and that they [ .........]()
will (15) have and from their stars . ][
And from their house in its entirety ][ ][
and from their dwelling in its eternity
and from their household, may they ( 16)
overturn quickly, against any who dealt [ ....]
with them wickedly and whosoever [ ...................]
desired their misfortune (16) and may
they inflame him (with passion) and
make him burn (with lust and) and
overthrow him and they shall go and fall
upon him . from this day and this
moment of time and forever.
In the name of YHWH The Lord of
hosts,
amen amen selah.


( 13)

Notes:
2 We have translated Lord but the fact that our parallel (AIT 12:5) has the word angel in this position
might be instructive. A close look at the bowl reveals a faint vertical line that is perceptible above the left hand of
the resh, which might then be read as a lamed. This would constitute the first three letters of as it appears
in AIT 12, and thus one might argue that the scribe left out the last two letters for some reason. Alternatively one
might consider the possibility that although in Jewish Aramaic does not have the meaning of angel the Syriac
does.80
Montgomery translated this as there being kneaded (something) in the shape of a horn, on which honey
is poured.81 The most glaring problem with this is his translation of as honey for which he gives no explanation.
Epstein on the other hand provided a rather different understanding: There being fashioned a lock of decorated
hair.82 He takes to be the Syriac hair, and also as a Syriac form, decorated. The problem is
that neither of these makes particular good sense.
6 Epstein argues that this is Aramaisation of the Mandaic abode of darkness, which was an
adverb turned into a noun. The Mandaic is derived from hate. The Aramaic derives its form from the root
, meaning to be blind, which denotes the darkness of the land of darkness, that the Mandaic term denotes.
Finally, the Aramaic displays the adverbial ending in place of the Mandaic ending -.83
13 One would expect of the streets, of the corners. See N&Sh B6:9 .
15 [] ( )Could be read also as or , see Gordon 20:7 .

80 SL, p. 824a.
81 Montgomery, Aramaic Incantation Texts, p. 174.
82 Epstein, Mearim, p. 341, and see the rendition into English in DJBA, p. 1045a.
83 Epstein, Mearim, p. 342, and see DJBA p. 819a.
82 bowls newly edited

VA.3381
 va.3381 83

VA.3382 & VA.3381

 VA.249284

Type: This is an aggressive text that calls for its victim, who is named in the text, to be attacked fall ill
and die. The name of the client is absent from the text.85
Physical location: VAM.
Dimensions: 16cm (at the widest point) 6.5 cm
Physical description: The bowl consists of three fragments, one bigger and two smaller ones. About a
third of the bowl is missing. The writing that is present is clear and readable.
The layout of the text: The text consists of seven, maybe eight, lines of neatly written text that spiral in a
clockwise fashion from the centre of the concave side of the bowl outwards, and reach to within about
2.5cm of its rim. In the middle of the text there is an image of what appears to be a long haired person
with hornspossibly a womanwho has one arm upraised and seems to be holding a twig-like
object. There is another stick-like object jutting out from the upper part of the body which might be
a representation of something held in the other hand. It is not clear whether this is a representation
of a bound demon or a depiction of a shamanic figure carrying out some sort of ceremonial activity.
Notes on scribal characteristics and peculiarities: There is an aleph in line 2 that the scribe forgot to
write initially and then added above the line. It is not clear whether this was done immediately or
whether the scribe had a habit of checking his work once he had completed the writing of the text.
The imperfect 3rd person forms have nun prefixes but for one in line 3 ( )that has a lamed.
Client and other names:
Antagonist: The name Farrukh is Iranian, meaning endowed with light.86 The name
is the Persian Burzoe/Barzui.87
Formulaic parallels in the other texts: Formula B: B, C, D
Other introductory comments: It seems from the text that this might be a continuation of another text
that is at present unknown, as it starts with the words: send against him and Farid son of . Who
the first him or her is is not stated. It also has a formula that is known from other counter-charm
formulae, such as 039A (BM 91771).

84 This bowl parallels VA.2507 + VA.2513; VA.2508; VA.2446 (in addition to the published bowls BM 91771 and YBC 2393).

These parallels, however, came to my attention too late to be included in the book. A publication of these and indeed all of the
VAM collection is forthcoming.
85 One must note however, that there is some possibility that the clients name appeared at the end in parts of the text that

are missing.
86 Gignoux, Noms propres, p. 82.
87 Justi, pp. 65, 74.
 va.2492 85

Transcription and translation:

(1) Send against Farrukh son of Burzoi your maid ( 1)

servants and your jailors and your masters (2) and ( ^^ 2)
your messengers. You will release dogs from leashes ( 3)
and cubs from chains. May they inflame him (3) and
burn him and punish him and heat him up frighten ( 4)
him and dry him up, and may they not give sleep to )(
his eyes and not give (4) him rest in his body, in his
dreams and in his visions, and may they terminate
his life and life not enter into him.
By Shamish and Sin and Nabu and by Dilbat, (5) Bel ( 5)
and Nirig and Kiwan, the Great King the Warrior, the ] [
Mistress of HYWBYNH. Come and bear witnesses [] ...... ]..( 6)
concerning this curse that he returned (6) and
may there be no remedy for him and no release [ ][ ] [
forever.
In the name of WY, I have cursed you (7) For [ ..... (7) ........ ]
the great day of judgment and GBN, a period and ] [
time of seven days.

Notes:
2,3 This sequence of verbs occurs in AIT 28:1, , which is, to
date, the only love charm that we know of amongst the bowl incantations. It is worth noting that although I have
decided to leave this text out (see introduction) that the use of the same verbs as we find in this text, as well as
039A (BM 91771),88 suggests the possibility that there might have been an awareness that AIT 28 was not strictly
speaking just amorous in nature (if that at all), but aggressive as well.

88 See formula B in the Synopses chapter.

86 bowls newly edited

VA.2492
 VA.2418

Type: This bowl contains a curse that invokes the Baruqta demon to bring about the demise and eventual
imprisonment of a named antagonist. The clients name is not mentioned.
Physical location: VAM.
Dimensions: 13.3cm6cm
Physical description: This is a rather smaller and deeper bowl than most. It is in perfect condition and
all the text is legible.
The layout of the text: This text has the much less common, but not unknown, arrangement in that it
spirals from the rim of the concave side of the bowl in a clockwise fashion working its way towards
the centre of it. There is a circle just under the rim of the bowl that characteristically separates it from
the text. This means that, in effect, the first line of text is underlined. This is noted as at the beginning
of the second line the scribe starts another line which follows the spiraling text all the way to its end,
underlining all but the last word, quickly. Underneath this word there are what appear to be the
letter tet written twice. Beside this, to its left, is a mesh constructed of four vertical lines over which
two horizontal lines were drawn, producing nine small squares (3 3). In five of these, dots have been
carefully placed. The centre of the bowl has three circles that occur in a descending order so that each
one was placed within that which was bigger than it. There are a further eighteen lines running from
the centre of the bowl and bisecting the inner circles into three sets of seventeen sections; a total of
fifty one. The outer circle of sections is filled with letters but only one of the middle circle of sections
is and the inner circle of sections has none. Most of the sections have one or more dots in them. In
line 3 the seven utterances of woe, , are blocked off at either side of this group so that they are, in
effect, enclosed in a cartouche shape.
Notes on scribal characteristics and peculiarities: The 3rd person imperfect forms have nun prefixes.
Client and other names:
Antagonist: This mans name is derived from the Aramaic word for master/lord. His
mothers name is the Hebrew word sister.
88 bowls newly edited

Transcription and translation:

(1) And her name is Baruqta. I call you evil spirit that ( 1)
sits in the cemetery and dwells in ditches and
crouches between alfalfa/clover and crushes vines.
(2) And you will attack Mar son of Ahot and sit upon ( 2)
his head and upon his temples and upon his eyes
and dissolve the great sinew/nerve of his neck.
(3) And he will say woe woe woe woe woe woe woe ( ^^ 3)
woe about the injury. The injury that afflicted his
body and it injured him (away) from me.
From me I call to you evil spirit (4) and I adjure you ( 4)
by the name of Michael and Ramiel, that you may ( 5)
bring upon him, Mar son of Ahot, misfortune ( )
(5) louse eggs and vermin and (then) he will be
imprisoned in a jail, amen amen quickly. ()
(6) G (T) Q (G) H M N B W Y (7) L ( 7) ( )( 6)

Notes:
1 The cataract demon. For a discussion of its appearance elsewhere in the Aramaic incantation bowls and
the Babylonian Talmud see Levene, A Corpus, 2003, p. 118. Note, however, the relation between the way this demon
is described here and the way it is in other texts which illustrates clearly a reliance on a common narrative.

VA.2418 M15689
( 1)
( 2) ( 5)

( 6)
)(

2 This section is reminiscent of 011A (BM 91719):7 where we have the expression dissolving the
sinews that occurs, as it does in our text, within a list of prescribed calamities that are to beset the clients
antagonist.

89 Levene, A Corpus, p. 118.

 va.2418 89

VA.2418
 VA.2417

Type: This bowl is unusual in our collection of texts here in that it invokes spirits of the dead to uproot
themselves from the house of one individual, who we presume to be the client, and go and party in
the house of another individual. It seems likely that the intention is malicious but it should be noted
that the lack of other context and the uniqueness of the text means that we cannot be entirely sure.
Physical location: VAM.
Dimensions: 18.75cm5cm
Physical description: This bowl is made up of one big fragment and another ten smaller ones. Together
they make up the great majority of the bowl, and, but for a small fragment that is missingdue to
which a small number of letters are absent from lines 8 and 9, the whole text is present and in good
condition.
The layout of the text: At the bottom of the concave side of the bowl there is a little circle. Around this
circle there starts a spiral that runs in a clockwise fashion and consists of thirteen lines of a neat, but
cursive script that reach to between 0.51 cm of the rim of the bowl. Around this text there is another
circle that separates it from the rim. On the convex side of the bowl, to one side, there is a drawing of
an image with scraggly hair whose hands are raised at its sides and who faces the viewer. It appears
to be wearing a one-piece, dress-like garment, filled in with a simple criss-cross pattern. This image
is surrounded by a circle.
Notes on scribal characteristics and peculiarities: The script that the scribe uses is clearly a form of
square-script that is recognisable as comparable to and belonging to the various styles of Jewish
Aramaic scripts that we come across in the bowls. This particular script, however, is one of the more
unusual and took this author some time to get used to. Nevertheless, it must be noted that apart
from a couple of places, such as in the beginning of the fourth word of line 5the interpretation of
which still eludes me, the scribe is consistent in the way that he writes the letters and very neat in his
execution of them.
We find the use of the form in this text which is otherwise unknown in the bowls but is found in
Mandaic. There is an example of softening of the guttural ayin to an aleph in the spelling of ,
which we find in parallels to the formula that it appears in here as being spelled ( see below).
The use of the accusative is consistent in this text. The one third person imperfect form that we
have in this text in line 10 is uncertain but looks like it is a yod prefix.
Client and other names:
Client: This mans name is attested and is a hypocrastic of the word for father.90 The
mothers name is much like the names Br, Bir, Brand91 and Br, the last of which Gignoux
suggests might be of Semitic origin and simply represent the Akkadian god Bel.92
Antagonist: This ladys name is not attested though there is an Iranian name that has
the Persian element asman, sky, in it.93 Though one might consider another Persian word, asm, that

90 See P. Gignoux, Mitteliranische Personennamen, in: M. Mayrhofer and R. Schmitt (eds), Iranische Personennamenbuch,

vol. II, Fasziekel 3, Verlag der sterreichischen Akademie der Wiessenschaften (Vienna, 2003), p. 26 where the name Bbiy
occurs.
91 For these three names see Justi, p. 69a.
92 Gignoux Mitteliranische, p. 58.
93 See Asm-bd in Gignoux, Mitteliranische, p. 24.
 va.2417 91

means silver94 and has the Aramaic cognate .95 Her mothers name is possibly the same as the
found in the bowl published by Borisov,96 but is otherwise unattested.
Formulaic parallels in the other texts: Formula D: E, G, H, I, J
Other introductory comments: This bowl was originally published by Wohlstein in 1894.97
Transcription and translation:

(1) Peace be with you Yaror. Peace be (2) with you ( 2) ( 1)

death. Peace be with you Yaror. Peace (3) be with ( 3)
you great Mamai. Peace be with you HYN/living ( .) ( 4)
mother. Peace (4) be with you living mother. Peace
be with you Lady of the dead and the living. Peace ( 5)
be with you great (5) goddess of exultation. Peace be ( 6)
with you Abitur the great guardian of MMY. Peace ( 7)
be with you (6) the protecting RWNY the great foster
father of MMY. Peace be with you dear MYL (7)
the middle. Peace be with you WRBH, (Literally:
at/on the ruin), the place of the reddening/red ones
and the place of hunting wild asses.
The dead who are dead that are lying in the ground ( 8) ][
(8) and sleeping in the earth. I call you with our ( 9) ][
request, all male idols and Ishtars, (9) dislocate your
thrones and their kingdoms from the house of Babi
son of Biraye and go to the house of Asmaye ( 10)
daughter of Audi, and eat (10) and drink and rejoice )(
and make joyousness and clap a hand in the house ( 11)
of Asmaye daughter of Audi and burn the bodies of
the people that she has, (11) Asmaye daughter if
Audi.
I adjure you dead ones and put you under oath you )(
dead ones by that great day in which you are ( 12)
standing in judgment. Again I adjure you (12) and
put you under oath dead ones by the living and
existing God, who will put you to death and bring
you to life and restore you your souls and bringing ( 13)
you into your bodies and ressurecting (13) you for )(
eternal life. And just as you are there and we here
come and make a claim for me with this document
and sue her, and do not delay.
Amen amen firm and established.

94 MacKenzie, Pahlavi Dictionary, p. 12.

95 Jastrow, p. 980b.
96 A.J. Borisov, Epigraficeskie zametki (Russian), Epigrafika Vostoka 19 (1969), pp. 313 (10).
97 Wohlstein, Ueber einige aramaische Inschriften, pp. 3441.
92 bowls newly edited

Notes:
1 The form that we have here is better known from Mandaic.98 The form being in Mandaic
interchangeable for both the prepositions l and l + pronoun suffix.99 See also , peace be upon you, in
Moussaieff 1:810,100 that is used as an address to various supernatural entities. Lines 1 to the middle of 7 consist of
12 addresses to entities that follow the form of peace be with you followed by a name. In the first four the spelling
is , whereas, the next six are spelled but for the sixth where we have the hybrid . One
can only speculate as to why the scribe changed the spelling of the last character of the noun and the first of the
preposition a third of the way through the list. Did an awareness between spoken and the literary forms, or two
types of different literary forms he was used to, cause him to alter his way of writing midway? Was he making a
copy from a source in which this difference was already marked? If so, did he notice the change of spelling in time
to render it correctly? It is possible that the difficulties in the reading of the fifth and sixth entry, that are almost
the same in content, stem from the fact that they are in fact a repetition that resulted from a moments confusion
which the scribe had decided to leave untouched.
6 Read possibly with a matethasis for leader. Another possibility is that we have here
which has the meaning of persecutor in Mandaic.101
713 This section of the text has parallels in a couple of texts. The greater part of lines 79 (starting with the word
)is found in 025A (BM 91739), the last line of which is closer in form to what follows this section in VA.2423
(see above), the other parallel. VA.2423, which is a counter charm, has a greater portion of similarity to our bowl
(For the synopsis of these texts see the notes to VA.2423 above).
Apparently is a phonetic form of .

98 MD, p. 467a.
99 R. Macuch, Handbook of Classical and Modern Mandaic (Berlin, 1965), p. 234 and T. Nldeke, Mandaische Grammatik
(Halle, 1875), p. 193.
100 S. Shaked, Peace be upon you, Exalted Angels: On Hekhalot, Liturgy and Incantation Bowls, Jewish Studies Quarterly 2

(1995), pp. 197219.

101 MD p. 278a.
 va.2417 93

VA.2417
94 bowls newly edited

VA.2417
 SD 27

Type: This is a text with a formula that is otherwise unknown. It was written with the intention of
blocking the curses of over thirty named antagonists.
Physical location: The Samir DeHays Collection.
Dimensions: 17.8cm4.5cm
Physical description: The bowl is complete and in very good condition. The text too is legible and clear
but for some fading in line 11 and beyond in which there are some areas of text that have been lost.
The layout of the text: The text on the bowl consists of 14 lines of a very neat and skilled hand that
spirals in a clockwork fashion from the centre of the bowl to about half a centimeter from its outer
rim. There are no signs of any other lines encircling the text either at its centre or its outer edge, nor
are there any signs of markings on the outer surface of the bowl.
Notes on scribal characteristics and peculiarities: This scribe has a very neat hand and was very careful
in his execution. There do not seem to be any obvious mistakes but for a part of a word in the last line
( )that seems to have been added above the line; though one cannot be certain as this comes at
the end of a section that is badly faded.
The third person imperfects, all found in lines 46, have nun prefixes. The accusative occurs in
line 6. The considerable list of names that occur in the text are all prefaced with the demonstrative
conjunction , but for a couple of instances in line 10 where the scribe decides to use the independent
and fuller form.
Client and other names:
Clients:
)( The first name is unattested but is a theophoric name much like so many of the
names of angels. The mothers name is common.102
Neither of these names are attested. The first is probably the Semitic compound
+ , meaning praised (be) my Lord. The mothers name might actually be )(derived from
the biblical tribe name of Simeon.
Antagonists:
Neither the name of this woman nor that of her mother are as yet attested. This womans
two daughters are named just below.
The name Mirdukh is probably Mihrdukh, meaning daughter of the deity Mihr, or in its
older form, Mithra.103
The womans name is Persian and is a compound of the Iranian d, happy,104 and the
word friy, loved.105

102 See above in VA.2434 where this name also appears.

103 See S. Shaked, Form and Purpose in Aramaic Spells: Some Jewish Themes (The Poetics of Magic Texts), in S. Shaked (ed.),
Officina Magica: Essays on the Practice of Magic in Antiquity (Leiden and Boston, 2005), pp. 130 (10). See also Shaked, Jesus,
p. 315. For compounds with Mihr see Gignoux, Noms propres, nos. 613665.
104 MacKenzie, Pahlavi Dictionary, p. 78.
105 Gignoux, Noms propres, no. 380384.
96 bowls newly edited

The womans name is perhaps related to the Aramaic , meaning protection?

Cf. the name Naroy, which seems to be Semitic, related to the term protection. The mothers name
means sister of her father.106
The common name Bath-Sahde daughter of martyrs is thought to be a Christian name.
The mothers name is attested in the bowls,107 but its meaning is not clear.108
Neither this womans name nor her mothers are attested. The mothers name is perhaps
from the Aramaic , meaning perforation.109
This mans name is unattested and is possibly derived from the Aramaic , meaning
comfort.110 His mothers name might mean loved (see above).
Here is the name of the mother of the man found in the last name above. His mothers
name is common and means sister in Aramaic.
For this womans name, which is very common, see above. Her mothers name is
unattested and perhaps derived from the Aramaic , meaning horn. Sokoloff mentions the word
as an appellation of R. Hamnuna.111
This womans name, also spelled ,112 is a shortening of sister. Her mothers
however, is the well known Persian name of the 7th century Christian queen and wife of Chosreos II
who inspired later legend.113 This name derives from the word rn which means sweet.114
The name Xaro is an old Persian name in Koseform, cf. Aeri, Xayara, Artasathra.115 The
name KSRW is a variant of the Iranian name KWSRW, meaning the famous one.116 This is, of course,
a name used by three of the Sasanian kings in the 6th and 7th centuries. For the mothers name
see the comments on names for VA.2496 above.
This mans name is unattested. His mothers name, however, appears to be a form of the
name Miriam, like the Mandaic Miriai.117
This mans name is perhaps derived from the Aramaic word for life.118 His mothers name,
and that of the man who is named below, is a Semitic name meaning my/the lady.
The meaning of this mans name is unknown though the name itself is common.119
This womans name means mother. Her mothers name, perhaps lale, means tulip, or
else is a derivative of lal, meaning spinel ruby.120
This name is not attested.
/ This womans name is perhaps a short form of the Iranian name Yazdan-afrid, which is
a compound of yazdan, meaning gods and afrid, meaning created, thus created by the gods.121 Her
mothers name is not attested.

106 For the writing of the relative pronoun here and in PN as see Ford Phonetic Spellings of the Subordinating

Particle d(y) in the Jewish Aramaic Magic Bowls, Aramaic Studies 10/2 (2012), in press.
107 Geller, Eight Incantations, pp. 115117 (Aaron Bowl F).
108 Justi has aklah as a feminine name (p. 279b).
109 DJBA, p. 772b.
110 DJBA, p. 750b.
111 DJBA, p. 1045a.
112 N&Sh B13.
113 W. Baum, Shirin: Christian-Queen-Myth of Love: A Woman of Late Antiquity-Historical Reality and Literary Effect (New

Jersey, 2004).
114 MacKenzie, Pahlavi Dictionary, p. 80.
115 Justi, pp. 12, 173, 34 (Mongomery, Aramaic Incantation Texts, p. 254).
116 Cf. Gignoux, Noms propres, no. 465.
117 Cf. MD, p. 270, and in Levene and Bhayro, Bring to the Gates, p. 245.
118 DJBA, p. 454.
119 Gignoux, Noms propres, no. 329.
120 CAMIB, p. 58.
121 See Gignoux, Noms propres, no. 1057. Cf. also Zdn and Zdnfarrx in Justi, p. 377b.
 sd 27 97

This womans name is unattested. For her mothers name see above.
For this womans name see above. Her mothers name probably means female cub.
This womans name means my mother. For her mothers name see above.
This mans name is unattested. For his mothers name see above.
This name means Sister-of-her-mother.
This mans name is a compound of + .122 His mothers name simply means
sister.
This man has a Biblical name. For his mothers name see above.
..... )()( )This is a Persian name that is a compound of Yazdn, gods, and duxt, daugh-
termeaning daughter of the gods.123
)(This woman seems to have what looks like a family nickname. For her mothers name
see above.
For this womans name see above. Her mothers name is Aramaic and means
enduring.
For this womans name see above. The name of her mother is strange in that it is usually a
mans name which comes from the word baba, meaning father.124 The names Pab, Bab, Baba, meaning
Daddy or Grandpa are common Sassanian names.125
Other introductory comments: This bowl was written for two clients, both men, who are named as
Amitiel son of Mahlapta and Elishebakh son of Shumuni. It is clear that these men had a grievance
with well over thirty people who are listed by name in the bowl and who, as the opening line that
states the general purpose of the text suggests, were all residents of the same town. The text follows
in lines 2, 3 with a simile based on the story from Dan 3:2328 which tells of Hannaniah, Mishael
and Azariah whom Nebuchadnezzar had thrown into a fiery furnace for not worshipping the 60
cubit gold image he made of himself, and how, due to their piety, they were saved from its flames.
This simile, as we shall see, is employed as part of a magical formula to affect the annulment of
curses,126 and is followed by a long list of the names of people whose curses this amulet was meant to
bind. Unfortunately, the very end of the text is lost, though I suspect that it would have consisted of
some kind of summing up formula to reinforce the thrust of the rest of the text, maybe a holy name
invocation sealed with the likes of .

122 See Montgomery, Aramaic Incantation Texts, p. 210 and CAMIB, p. 90. Also Gordon believes it offers a pronunciation of

the tetragrammaton (Gordon, Aramaic, p. 327).

123 Gignoux, Noms propres, no. 1063.
124 Justi, p. 54 and CAMIB, p. 135.
125 Gignoux, Noms propres, nos. 169178 and nos. 722727.
126 Naveh and Shaked also noted the connection between A3:17, 18 ( ) and that which appears in

Borisovs bowl (( ) Borisov, Epigraficeskie, p. 11) with Daniel and (AMB, p. 54). The use of the three
friends of Daniel is also known in Coptic texts, like no. 53 in M.W. Meyer and R. Smith. Ancient Christian Magic: Coptic Texts
of Ritual Power (Princeton, 1999), p. 100: Ananias [As]arias Mishael, Se[d]rak Mishak Abednago I adjure you by your names
and you powers, that as you extinguished the fiery furnace(s) of Nebuchadnezar, you may extinguish [every fever] and every
[] and every chill and every malady that is in the body of . (See also ibid., nos. 51, 63, and 64 on pp. 99, 118, 123 and 127).
98 bowls newly edited

Transcription and translation:

(1) May the earth admonish/(cover) the town. Sakrel, ( )( )( 1)
Qatiel Yehuel Yahel come forward (?).
(2) By your name Michael the great angel and ( 2)
Mishael the angel of fire. Just as you delivered ( 3)
Hannaniah (3) Mishael and Azariah into the midst ( 4)
of the burning furnace and the fire did not touch
them at all, so too may curses (4) and affliction and )(
knocks may not afflict the house of Amitiel son of ( 5)
Mahlapta and may not afflict the dwelling of
Elishebakh son of Shumuni. And may there not (5)
afflict, not the curse of Jewish and not the curse of
pagans and not a curse of the mother-in-law and the
daughter-in-law, and not the curse of neighbors and
adversaries, not the curse of distant or near relatives.
(6) And may these curses go out and flee to fallow ( 6)
fields and to white clefts, and you the dead receive
them.

(7) Being handed over is the curse of Aba daughter ( 7)

of Asharkum. Being handed over is the curse of
Mirdukh daughter of Abakh. Being handed over is
the curse of Shadnafri daughter of Abakh. Being
handed over is the curse of Natarti daughter of ( 8)
Aata -abuh. Being handed over is the curse (8) of
Bath-Sahde daughter of Shagli. Being handed over is
the curse of Kaiti daughter of Nequbta. Being ( 9)
handed over is the curse of Naihi son of Duda. Being
handed over is the curse of Dudi son of Akhta. Being
handed over is the curse of Mahlapta daughter of ( 10)
Qarnanita. Being handed over is the curse of (9) Hati [ )( .]
daughter of Shirin. Being handed over is the curse of /
Khasru son of Qaqai. Being handed over is the curse ( 11)
of Khiqa son of Midai. Being handed over is the
curse of Habian son of Marti. Being handed over is
the curse of Adi son of Marti. Being handed over is ( ..)
the curse (10) of Mama daughter of Lali. Being ( 12)
handed over is the curse of Adkhita and being ( )(.....)()( )
handed over is the curse of Yazdan-afrid daughter of ( ..............) ( ...............)
Labin. Being handed over is the curse of Nerta .......................... )
daughter of Mahlapta. Being handed over is the
curse of Aata--abh daughter of Gurita. Being ( ............ ( ).......... (13)
handed over is the curse (11) of Imi Daughter of ( ][ .............................)
Gurita. Being handed over is the curse of Ashrakhi (...............)[]
son of Gurita. Being handed over is the curse of
Aata--Imma daughter of . Being handed over is
the curse of Birikhyehabia son of Akhta. Being
handed over is the curse of Abraham son of Lali.
Bound (12) are the curses of Izdandukh daughter of
Being handed over is the curse of Buatoi
daughter of Baqiba. . Being handed over is the
curse of .. Being handed over is the curse of
Mahlapta daughter of Qiomta. Being handed over is
the curse of . (13) Being handed over is the
curse of .. daughter of Mar
 sd 27 99

(14) By Hanael his vows and his flames. /( ..) ( ..) ^^( ..........) (14)
(..............)

Notes:
1 )(The first verb in this text is somewhat difficult to read and could yield either or . Its translation
is, therefore, inevitably uncertain. The most probable root of this verb is to admonish. However, a second
option would be to consider the root to cover, which would be equally appropriate. Especially if the imagery
of Num 16:33, in which the three rebels, Korach Datan and Aviram, were swallowed and covered by the earth, is
considered.127 The Hebrew root that is used in Num 16:33 is and is rendered in both the Neofiti and Peshitta
with the same root. In order for this root to be considered, a final yod would have to be reconstructed.
One might consider that this is the place name we know as Yazdan in the western part of Iran in the
region of Yazd, named so by Yazdgerd I.128 The Middle Persian word yazdn, relates to any number of benificent
beings or Ohrmazd more specifically.129 If this were the case then the first line of the text would be a plea to cover
up this town.
23 The angel names invoked here ( and )have particular relevance within the context of this bowl.
Michael, commonly invoked in bowls, is mentioned in Daniel 12:1, as he is here, with the title the great prince
(see table below). However, the use of Mishael as an angel name is somewhat peculiar, as this is the name of one
of Daniels three associates mentioned in the next line of this bowl. Mishaels title, the prince of fire, as we shall
see, is used elsewhere to describe the angel who gave Daniels associates protection from the fire and heat of the
furnace.

SD 27:2 Dan 12:1 Peshitta Dan 12:1

Michael the great Prince

bPes 118ab
Said Gabriel I, the Prince of fire

The most striking difference between our text and that which we find in the MT, the Peshitta the LXX (and the
Vulgate) is that while the biblical sources focus on the violence that was wrought upon Daniels associates by
describing the fact that they were thrown into the furnace, the version in our bowl chooses to depict the moment
of contact with the furnace when the angels would have had to instantly take charge of the associates and conduct
them safely into the flames so that no harm would befall them on coming into contact with the heat.
Another tradition central to this story is found in the Prayer of Azariah; the addition to the book of Daniel, which
is inserted between verses 23 and 24 of chapter 3. Of course, opinions vary as to the date of the composition, the
language that it was composed in, and whether it is in fact, regarding the MT, a deletion rather than an addition.
Most, however, consider it to be an addition, composed either in Hebrew or Aramaic in the second century bce
and translated into Greek in the 1st century bce.130 The Syriac version is a translation of the Greek which is known
to have existed at least as early as the 4th century.131 As a whole the prayer of Azariah is thought to consist of four

127 The imagery associated with this biblical episode is attested in other bowls, see, for example, M163:24 (Levene, A Corpus,

p. 123), VA.2509:6 and 041A (BM 91763):4,5 (CAMIB, p. 83)all reproduced here in this book.
128 N. Miri, Historical Geography of Fars during the Sasanian Period, e-Sasanika 10 (2009), pp. 165 (4546).
129 M.G. Morony, Iraq after the Muslim Conquest (Princeton, 1984), p. 286.
130 See Moores contribution in the Anchor Bible Dictionary (C.A. Moore, The Prayer of Azariah and the Hymn of the

Three Young Men in The Anchor Bible Dictionary: Daniel, Esther and Jeremiah, The Additions (London, 1995), pp. 3966) and
G.W.E. Nickelsburg, The Prayer of Azariah and the Song of the Three Young Men, in M.E. Stone (ed.), Jewish Writings of the
Second Temple Period: Apocrypha, Pseudepigrapha, Qumran, Sectarian Writings, Philo, Josephus (Philadelphia, 1984), pp. 149151.
131 R. Murray, Symbols of Church and Kingdom (Cambridge, 1977), p. 109. See also M.P. Weitzman, The Syriac Version of the Old

Testament (Cambridge, 1999), p. 82. Both cite the 7th stanza from Ephrems collection of hymns On Paradise:
100 bowls newly edited

separate compositions that were joined together. The part that is of interest to us is the so-called narrative section.
See below a comparison of SD 27, the Syriac version of the Prayer of Azaria and an Aramaic version published
by Gaster in 18941895132 who considered it to be the vorlage, though it has been demonstrated since that it is, in
fact, a medieval composition that seems to have been translated from the Greek LXX. This we call Theodotions
addition.

SD 27 Prayer of Azariah (Dan. 3:50) Theodotions add.

Michael the great prince and
Mishael the prince of fire. Just
as you delivered Hannaniah (3)
Mishael and Azariah into the midst
of the burning furnace and the fire
did not touch them at all.
Then the angel of dew went down
with Hannaniah, Azariah and
Mishael into the burning fiery
furnace, and he expelled the fiery
flame from the furnace. He made in
the midst of the furnace the like of
a dewy wind and the fire did not
come near them even a bit.
And the angel of the Lord came
down into the oven with Azariah
and his fellows, and the fire of the
oven cooled down. And it made the
midst of the furnace like unto a
wind that blew dew, and none of
the fire touched them, nor were
they hurt in any way.

In the Prayer of Azariah we observe another version of events; or rather another perspective of them is offered us.
As the three friends land in the furnace, after having been thrown down towards it, an angel miraculously lands
in with them. This is the angel of dew who produces a pleasant cool wind that shields them from the flames and
heat. In some senses this version is closer to that which is in our bowl. In both, the focus of the narrative is not on
the cruelty of Nebuchadnezzars act so much as on the miracle that occurred. In the book of Daniel, on the other
hand, we find out that the three heroes are unharmed only when we are told that the king noticed them walking
about within the furnace accompanied by a fourth being. In the Prayer of Azariah, as in our bowl, we are given a
glimpse into the manner of their salvation.
One might point out another similarity, between the Prayer of Azariah and our bowl, which is at odds with the
MT: Daniels associates have both Hebrew and Aramaic names. In the MT, as well as in the versions of it, the
Hebrew names are used for what are originally in the MT the Hebrew sections and the Aramaic names in what
are originally Aramaic sections. The narrative of the casting of the three into the furnace is in the MT in Aramaic;
hence the names Shedrach, Meshach and Abed-Nego are used. But in the Prayer of Azariah, as in our bowl, the
Hebrew names are used within the furnace narrative.
Another literary Jewish tradition exists in the Targum Toseftot (Early Medieval at the very latest), which is,
linguistically, at least, closer to the Prayer of Azariah and our bowl than it is to the MT version.

SD 27 Prayer of Azariah Theodotions add. Targ Toseftot IIKgs 16:3133

(The true bough) bent down and cast her beloved ones into the fire; her
leaves bore dew; they cooled the furnace.
132 M. Gaster, The Unknown Aramaic Original of Theodotions Additions to the Book of Daniel, Proceedings of the Society of

Biblical Archaeology 16 (1894), pp. 280290 and 17 (1895), pp. 7594.

133 R. Kasher, Targumic Toseftot to the Prophets vol. II (Jerusalem, 1996), p. 146. The manuscript of this Targum is dated in the

colophon to 1106 and is considered Italian.

 sd 27 101

Michael the great prince
and Mishael the prince of
fire. Just as you delivered
Hannaniah (3) Mishael and
Azariah into the midst of
the burning furnace
Then the angel of
dew went down with
Hannaniah, Azariah and
Mishael into the burning
fiery furnace
And the angel of the Lord Hannaniah Mishael and
came down into the oven Azariah who were landing
with Azariah and his in the fiery furnace in
fellows Babylonia

The best known rabbinic version which expands upon this biblical narrative is found in the Babylonian Talmud
in bPes 118ab:
When the wicked Nebuchadnezzar cast ( )Hananiah, Mishael, and Azariah into the fiery furnace, Yurkami,
Prince of hail, rose before the Holy One, blessed be He, and said to Him: Sovereign of the Universe! Let me go
down and cool the furnace and save these righteous men from the fiery furnace. Said Gabriel to him, The might
of the Holy One, blessed be He, is not thus [manifested], for thou art the Prince of hail, and all know that water
extinguishes fire. But I, the Prince of fire, will go down and cool it within and heat it without, and will thus perform
a double miracle. Said the Holy One, blessed be He, to him, Go down. (The emphasis is mine)134
An interesting version of the storysince here, as in our bowl, we find that an angel with the title of The Prince
of Fire is the savior of the three and not the angel associated with something wet. Note that in this version the
prince of hail, who is reminiscent of the angel of dew whom we find in the Peshitta, is divested of his role in the
miracle. One is tempted to see in the Talmudic version a tradition that is meant to undermine that of the Prayer
of Azariah as it is most specifically presented in the Peshitta.

134

.
102 bowls newly edited

SD 27
 sd 27 103

SD 27
104 bowls newly edited

SD 27
 sd 27 105

SD 27
 BOWLS THAT HAVE ALREADY BEEN PUBLISHED

Where I have suggested readings that differ from those in the published text I have added notes to mark
them and on occasion provided a brief discussion where I felt that support for my reading was needed.
The translations are generally based on the published ones and have only been altered to accommodate
new readings and to coincide with the translations given above.
 M102

Type: This text defines itself in the opening as a counter-charm for overturning and returning sorceries
back onto the clients antagonists who are named therein. The verb / is a significant elemental
motif in this incantation.
Published: Levene, A Corpus, pp. 4451.
Transcription and translation:

(1) This spell is appointed for overturning sorceries, ( 1)

so that they (the sorceries) may be overturned from ( }{ 2)
Safra son of (2) Rabita and turn back against Ahatoi ( ][ 3)
daughter of Ahati and against Ahati and against all
who sent them. (3) May (the sorceries) be turned
back against all who made them and sent them and
recited them.
By the name of the great angel who has power over ( 4)
(4) the heavens and over the earth, and who has
power over evil sorceries and perverted devils. May ( 5)
he return the evil sorceries to Ahatoi daughter of
Ahati (5) and to Awirta daughter of Ahati. May all
the healings that have been made for her come out
badly. And if (they are) goddesses for whom idols ( 6)
that are working for this Ahatoi and Awirta, may the ][
idols of the west and of the east (6) and of the north
and of the south be sent. And if (they are) goddesses
for whom curses are working on behalf of Ahatoi
and this Awirta.
R.
The curses of the earth and of the heavens and of the ^^
dead and of the living, and of those who are cursing ( )( )( 7)
a (7) cemetery before (/in the presence of) sons of
demons and before idols, and Ishtars. May they be ^^
sent against this Ahatoi and (this) Awirta. May no [.....]( )
remedy or dissolving of sorceries be received for ( 8)
them, and may that which is made for them not )(
(8) for them, evil sorceries and perverted devils.
Either the press or presses and shutting of the
mouth May that which is intended for her not be
for her, for Ahatoi daughter of Ahati and this Awirta.
R.
May the evil sorceries (9) be as mountains and high ( )(][ 9) ^)(^
places and clothe Ahatoi and Awirta with evil
sorceries as a garment of sores. May evil sorceries be
drawn against them, and may they come to rest
upon Ahatoi and Awirta, and may they sweep upon
them like birds.
 m102 109

(10) By the name of Gabriel the angel and Michael ( 10)

the angel, bring down Auguel Audiel GW GWL
T uriel ZBWL Zbwltiel and Mrgywtiel, and his name:
Blessed art Thou, YHWH our God, King of the
universe, the great, mighty,1 revered, miraculous and )(
prominent God. I adjure you (11) Michael the great ( 11)
prince. His is the name, the name which was
revealed to Ahatoi and Awirta.
R.
All the mysteries of meditation. May nothing that
has been done for Ahatoi and Awirta be recognized, )(
and may their hearts become confused.
By the name of Gabriel and Michael and Raphael ( 12)
and Azh iel and Miguel (12) and that which is the
pure name, may they overturn the evil sorceries
from Safra son of Rabita, from the 248 limbs of his
body, and may they go to Ahatoi and to Awirta.

R.
By the name, by YH YHW HWH, by upper mysteries
and by lower mysteries and by the seven upper ( 13)
mysteries (13) and by the seven lower mysteries. By
the solitary letter which has no relation. May that )(
mystery and seal which was given to humankind be
taken away from this Ahatoi and this Awirta. May
everything that their hearts know be forgotten. May )( }{
the unique character not be revealed to them, nor all ( ) ( 14)
the mysteries. May their hearts forget, (14) and may
the faculties of Ahatoi and Awirta be taken away. )(
May their faculties, that is theirs by nature, be taken
away from their hearts. GW God GWL. By the name
of the Great and Holy one who exists forever, amen
amen selah, firm and established.

Notes: For lines 5 and 6 I have taken Fords suggestion2 and changed my translation from woe to and if (they are). I
have also amended the understanding and translation of line 11 according to the suggestions of Morgenstern3
and Mller-Kessler.4
Formulaic parallels in the other texts: Opening Formula A, Formula G: B

1 Neh. 9:32, Deuteronomy 10:17.

2 J.N. Ford, Review of Dan Levene, A Corpus of Magic Bowls: Incantation Texts in Jewish Aramaic from Late Antiquity,
Journal of Semitic Studies 51 (2006), pp. 207214 (208).
3 M. Morgenstern, Linguistic Notes on Magic Bowls in the Moussaieff Collection, Bulletin of the School of Oriental and

African Studies 68 (2005), pp. 349369 (355).

4 C. Mller-Kessler, Of Jesus, Darius, Marduk : Aramaic Magic Bowls in the Moussaieff Collection, Journal of the American

Oriental Society 125 (2005), pp. 219240 (226).

 M163

Type: This is a subjugation text that employs the term as its main motif. The clientss antagonist is
named.
Published: Levene, A Corpus, pp. 120138.
Transcription and translation:

(1) This press and binding is for the name of Isha ( 2) [( ]1)
son of (2) Ifra Hurmiz that he may be pressed ][
and fallhe, his lot, his destiny, his stars, (3) his ( 3)
bindings, his words and his odious thoughtsunder
the feet and command and authority (4) of this ( 4) ][
Mihlad and (this) Baran sons of Mirdukh. Shamish
the king of gods!
Just as all countries have been (5) pressedjust so ( 5) ][
press this Isha son of Ifra Hurmiz, in every name he
has, under the feet and command (6) and authority ( 6) ][
of this Mihlad and (this) Baran sons of Mirdukh.
Under this white cock that [is appointed on your ][
behalf], just so (7) May this Isha son of Ifra Hurmiz ( 7)
be pressed in every name he has under the feet and ] [
command and authority of (8) this Mihlad and (this) ( 8)
Baran sons of Mirdukh.
Just as the heavens are pressed upon the sun, and
the sun is pressed upon the earth, and the earth is ( 9)
pressed upon the waters, and the waters are pressed
upon the (9) darkness and the lower convolution,
where there dwell these sons of gods who know
seven powerful words by which the heavens and the ( 10)
earth are pressed: One wordthe name: MD,
(10) the name: MD; and one wordthe name: ( 11)
GYMWN; and one wordthe name: DBYL, the
name: DYBYL; and one wordthe name: MKBH,
the name: MKBH; and one wordthe name: (11)
ZDYN, the name: MYZYWN and ZYWYN; and one ( 12)
wordthe name: DBYL, and the name: RKDYL; )( ][
and one wordthe name: KYBWN. By this (unit ( 13)
of) seven words, the universe and and their mount is
pressed. (12) [Just so] may this Isha son of Ifra
Hurmiz be pressed and trodden under in every
name he has under the feet and command and
authority of this Mihlad and (this) Baran sons of
Mirdukh, (13) and may all his odious and evil words
and thoughts be pressed and perish within him and
not go out from his mouth.
 m163 111

By the name of angels sons of glory I press you, Isha

son of Ifra Hurmiz, in every name that is yours (14) ( 14)
under the feet and command and authority of this
Mihlad and (this) Baran sons of Mirdukh. And by
the names of KYBWN DYWN and DDYKWN, by
the name of Kabshiel and Kabshiil the angel, ( 15)
Gamudiil and Mudiil (15) and Amudiel the angel )(
who pressed the column of the earth. By the name
Gabibiel the releaser Gabael the angel, these angels ( 16)
by which presses are being pressed, large and small,
blind are given light and all virgins are led astray.5
(16) By them, by their names and by their dignity, by
their greatness and by the greatness of Godthey ( 17)
the holy ones are serving. By the name of these
angels I press this Isha son of Ifra Hurmiz in every ][
name that he has. And I press him, his lot, (17) his
fortune, his stars, his zodiac signs and all his odious
words and thoughts under the feet and command
and authority and under the lot and fate and zodiac
signs and stars of this Mihlad and (this) Baran sons
of Mirdukh.
Just as (18) those ZL and ZL and ZZYL, who ([ ^^ 18)
transgressed the command of their lord, were
pressed, and angels were sent against them from the ] [
presence of God and pressed them upon the
mountain [of darkness] and their faces6 were turned
towards the face of darkness. And just as the ( 19)
primordial RYMWN ox was pressedjust so (19) ][
may this Isha son of Ifra Hurmiz be pressed. And
may his odious words and odious thoughts and stars
and zodiac signs and lot and magic be pressed
under the feet and under the command and
authority of this Mihlad and (this) Baran sons of
Mirdukh.
(20) Just as the seven of the great house and the ( ][ 20)
builders of the great house of the world were
pressed, and the lords of (greatness) pressed and ] [ ][
bound them by the strength [And ju]st as MWR
the great man of the end was pressedjust so may
this Isha son of Ifra Hurmiz be pressed, and may his ( 21)
lot (21) and fate and zodiac signs and stars and
magic acts and idols and mysteries and odious ][
thoughts be pressed under the feet and under the
command and authority of this Mihlad and (this)
Baran sons of Mirdukh.

5 Literally perverted.
6 I.e. of ZL and ZL and ZZYL.
112 bowls that have already been published

And just as MWS the primal man was pressed, and )(

there were pressed upon him mountains, hills (22) ( 22)
and watercoursesjust so may this Isha son of Ifra ) (
Hurmiz be pressed and trod under. And may his
heart be pressed from the vision of his eyes under
the feet and command and authority of this Mihlad ( 23)
and (this) Baran sons of Mirdukh. Again, just so may
the heart of this (23) Isha be pressed from the vision
of his eyes.
Just as RWM RWM was pressed, and there came
against him upon sixty seven thousand clouds, there )( )(
came against him angels of the great one who )()( )(
committed the sin, (namely alleging) that he is the
primeval lord. And they grabbed him by the curls of ( 24)
his hair, and they bound him, they bound him (with)
bonds (that) do not break. And they hurled seven )(
(24) to the heavens and eight to the midst of the )(
clouds until his brain was bespattered upon the ( 25)
rocks. And just as the house of Korah and Dathan
and Abiram was pressedjust so may this Isha son
of Ifra Hurmiz, by every name he has, be crushed
and trod under. And may his lot and fortune and
zodiac signs (25) and stars and magic acts and idols ( 26)
and commands and odious words and evil thoughts
be pressed and trod under the feet and command
and authority of this Mihlad and (this) Baran sons of
Mirdukh. And may this Isha be pressed, (and may)
all his words and evil thoughts that he thinks about
this Mihlad (26) and (this) Baran sons of Mirdukh
for evil and hatefulness be pressed. And may his
odious thoughts and words perish within him and
not come out from his mouth.
By the name of Balmiel who is the one that gags
humans within their hearts. And by the name of ( ][ ..)
these angels who pressed and brought to rest and ( 27)
struck dumb the primal war. (27) You! Press, bring to
rest, and strike dumb the heart and strong desires
and odious thoughts and all odious and evil words
that he thinks about this Mihlad and (this) Baran ][ ][
sons of Mirdukh for wickedness and hatefulness. ( 28)
And (may) his words and his thoughts, evil and
hateful, perish within him and not come out from
(28) his mouth from this day and for ever, amen
amen selah, true and established.
 m163 113

This press in the name of who pressed everything )(

and presses everthing and is victorious over
everything, and reigns over all the world. And also ][ )( ][ )(
this Mihlad too and this Baran too, sons of Mirdukh,
[press] everything and may they be victorious over ( 29)
everything and may they reign over the [entire]
world, and may they press and trample under and be
victorious over (29) this Isha son of Ifra Hurmiz. And ( )( )( )
may they block up his lot and his fate and his stars ( 30)
and his zodiac signs and his bindings and his idols.
By the name of I-am-that-I-am YHWH Sebaoth and .
by the name of Jesus who conquered the height and
the depth by his cross and by the name of his exalted
father and by the name of the holy spirits for ever
(30) and eternity. Amen amen selah. This press is
true and established.

Notes: The translation of lines 23 and 24 has been amended in accordance with the suggestion of Ford.7
Formulaic parallels in the other texts: Opening Formula B

7 Ford, Review of Dan Levene, p. 213.

 005A (BM 91745)

Type: This text defines itself in the opening formula as a counter-charm for overturning sorceries back
onto the clients antagonist who is named therein. The verb / is a significant elemental motif
in this incantation.
Published: By Schwab in 1892,8 then by Gordon in 19419 and finally in CAMIB.10 Aspects of it were
discussed in AMB p. 139 and in Mller-Kessler, Die Zauberschalensammlung, p. 120.
Transcription and translation: The readings given here are based Segals original edition with Mller-
Kesslers corrections as well as my own.

(1) Overturned, overturned, overturned the heavens, ( 1)

overturned is the earth, overturned are the stars,
overturned are the planets, overturned is the curse, ( 2)
overturned is the speech, overturned a certain curse
of the mother and of the daughter and of the
mother-in-law (2) and of the daughter-in-law, far
and near, standing afar and standing near.
He bends over his knees and falls upon his face with )(
his mouth cursing.
Bound and sealed is the curse (of) Mesharshiyah son
of Porti.
(3) In the name of Beatiel and Yequtiel and in the ( 3)
name of Yatba, the angel who has eleven names { }
SSKB SRTYH KBK DMYRYR NYNY BTWQP BTWQP
NTTNT PKRPS KBYBN BNWR.
Whoever transgresses against these names ( 4)
(4) whose place-names are not proclaimedmay he
be bound and stopped up.
And may Mesharshiya son of Porti be fettered in the }{
speech of his mouth and in the deeds of his hands.
Bound and sealed up all demons (5) and bands (of ( 5)
spirits) and devils and cursers and liliths and Satans
and knockings;
and all that is of the earth calls and all that is of the }{
heavens hearkens.

8 M. Schwab, Deux vases judeo-babyloniens, Revue dassyriologie et darchologie orientale 2 (1892), pp. 136142.
9 C.H. Gordon, Aramaic Incantation Bowls, Orientalia NS 10 (1941), pp. 116141, 272284, 339360 (p. 399).
10 Pp. 4647.
 005a 115

I heard the voice of the earth, DQYQYH is its name,

that injures all souls. From this (6) world I heard a ( 6)
voice. I heard the voice of the man Mesharshiya son
of Porti who was cursing, and I sent against him
angels NKR NKR; he will take vengeance, fleeing, ( 7) }{
fleeing. Fetter Mesharshiya (7) son of Porti who
cursed and sent his curse
to the waters end and to the mountain of the east )( ^^
and I covered its remnant and covered its eyes. The ( 8) ) ( ^^
path of yours that you may not curse. The voice of
the crow at night, (8) the voice of the cock at
daybreak, the voice of Mesharhsiya son of Porti who
wails and neighs and utters his curse.
Thus may it (your curse) stick in your hand, and ( 9) }{
your howling in your head, (9) your tresses will be
brought down.
Your charms that are designated vows, they will call
you as the Yarors are designated all swearing, and ( 10)
trustworthy and sent for him (10) namely Hisda son
of Imma.
Idol spirits and bindings and neck charms and
charm and fever and shivering and curse and ( 11)
knocking. Behold, (11) (?) I have sent the curse for
him, for Hisda son of Imma.
For all the time and season that he is established
peace be upon you, may you have peace, (12) Hisda ( 12)
son of Imma.

Previous readings: I note below forms which I have replaced above with my own readings.
(2) , , (3) , , (4) { }, (5) , (7) , , , (8)
, (9) .

Formulaic parallels in the other texts: Formula G: A

 024A (BM 91760)

Type: For healing ( )and for untying/loosening ( )of the vow, curse, knocking and rite of
a named individual.
Published: CAMIB, pp. 6566. Aspects of it were discussed in Mller-Kessler, Die Zauberschalensamm-
lung, p. 122.
Transcription and translation: The readings given here are based Segals original edition with Mller-
Kesslers corrections as well as my own.

(1) Healing from heaven for Rav Mari son of Mamah ( 2) ( 1)

and for Aaina (2) daughter of Mamah. May they be
healed by the mercies of heaven.
From the mouth of three (3) old men who are sitting ( 3)
at the mouth of the furnace and two who are sitting ( 4)
on the Sea of Salt and may they release (4) Rab Mari ( 5)
son of Mamah and Aynah daughter of Mamah and
their heirs after them, the vow and the curse (5) and
the knocking and the rite of Batshittin daughter of
Madoday.
And the names of three old men who are sitting at ( 6)
the mouth (6) of the furnace and two who are sitting
upon the Sea of Salt: Ravrivi son of Marti and ( 7)
Tseruiah son Shiltay and Barbeammeh son of
Mesharsetana (7) and Qanyah son of Nahlet.
Accept this document which Rabbi Joshua son of
Perahia has sent you. Take and receive the vow and ( 8)
the curse (8) and the knocking and the rite of
Batshittin daughter of Doday.
In the name of Qananmiel the angel he will cause it
to depart from Rav Mari son of Mamah, (9)the ( 9)
vow the curse and everything evil and oppressive.
Amen Amen Selah.

Previous readings: I note below forms which I have replaced above with my own readings.
(3) .
Formulaic parallels in the other texts: Formula D: A, B, C, D, F,
 039A (BM 91771)

Type: This is a counter-charm that defines itself as a qybl and is for overturning sorceries onto the clients
named antagonist.
Published: CAMIB, pp. 7981. Aspects of it were discussed in Mller-Kessler Die Zauberschalensamm-
lung, pp. 125128.
Transcription and translation: The readings given here are based Segals original edition with Mller-
Kesslers corrections as well as my own.

(1) This is a charm to overturn sorceries and vows ( ^^ 1)

and curses and spells, (2) (and shofar bans and ban) ( 2)
of the synagogue, and an evil spirit and the mistress ( ][ .) (3)
of HWWBYNH, (3) (.) from Mahlafa son of Batshiton
against Mar Zutra son of Ukmay and against his ( 4)
house and against his residence (4) and against his
threshold.
In your name Nanay mistress of the world, and in )(
your name Istrah that begot the earth, the great king ( 5)
(5) of the darkness, and in the name of Shamish and ( 6)
Sin and Nabu and Dlibat and Bel and Nirig and
Kewan, the great king warrior, and the mistress who ^^
are grasping nature, (6) and grasping nature they
saw the judge going out to receive your vow.
Appointed are all the sorceries of Jews and gentiles ( 7)
of men and (7) of women and vows and curses and
knocking and groaning and overthrowing and ruin
and bindings of cemeteries, an evil spirit and a fierce
spirit and bindings (8) and idols and bindings of the ( 8)
synagogue and bindings of cemeteries and an evil
spirit and wicked spirit, male and female and ( 9)
everything that was sent against him, Mahlafa son of
(9) Batshiton, (that) they may be sent against Mar
Zutra son Ukmay, may they be returned against him
and against his heirs and inheritance and every
name there is (?).
I adjure you (10) and put you under oath, Nanay ( 10)
mistress of the world, by Astir, my son who is my
first born, who is the first and Dilbat, Daughter of Tir
who is dear to you and beloved by you,
that you send against him your visitation, that you ( 11)
send against him fever (11) and shivering, male and
female, and headache and confusion of mind against
Mar Zutra son of Ukmay and against his male heirs
and female heirs, and wicked amulet spirits, male ( 12)
and female, and demons and devils (12) and liliths,
male and female, and bindings of the cemetery, male
and female, and idols, male and female.
118 bowls that have already been published

And send against Mar Zutra son of Ukmay your

maid servants and your jailors (13) and your masters ( 13)
and your messengers, may you release dogs from
leashes and cubs from chains. May they inflame him
and burn him and heat him up and frighten him,
and may they subdue him. And may they not give ( 14)
sleep to his eyes and not give him rest in his body
(14) in his dreams and in his visions, and may they
terminate his life and not give him life.
By Shamish and Sin and Nabu and Dlibat and Bel
and Nirig and Kiwan, the Great King the Warrior,
and the mistress of HYWBYNH. Come and be ( 15)
witness concerning this curse that Mahlefa (15) Son
of Batshiton returned against Mar Zutra son of
Ukmay; and may there be for him no remedy forever,
and no release forever.
In the name of WY, your curse, KLBY, and he who
is our ruler and our great creator of the souls, (16) ( 17) Exterior ( 16)
that you may come and do my will and my authority.
(Exterior) (17) For the great day of Judgment and
judgment and GBN (?), a time and period of seven
days.
May there be healing perfect health for Mahlafa son }{
of Batshiton, and may you not harm him from this
day and forever.
Amen (18) Amen Selah. ( 18)

Previous readings: I note below forms which I have replaced above with my own readings.
(1) MK11 , (2) MK , MK }{, (4) , (6) MK , MK , MK , (7) ,
, (10) MK , MK , (12,13) , !, , (14) , }{
, (15) }{ , , .

Formulaic parallels in the other texts: Opening Formula A, Formula B: B, C, D, E

11 Mller-Kessler.
 040A (BM 91767)

Type: This is also a text that defines itself as a qybl but presents its purpose as being not the overturning
of sorceries but rather the dispatch of malign forces upon a named person.
Published: CAMIB, pp. 8183. Aspects of it were discussed by Mller-Kessler and Morgenstern.12
Transcription and translation: The readings given here are based Segals original edition with Mller-
Kesslers, Morgensterns as well as my own corrections.

(1) This charm is to send a spirit against Mar Zutra ( 2) ( 1)

son of (2) Ukmay.
In the name of Qapiel the angel of death.
I have adjured you, Infarat, (3) the evil spirit: Go ( ][ 3)
against Mar Zutra son of Ukmay and dwell with him,
in his body and his frame, (4) of Mar Zutra son of ( ][ 4)
Ukmay, and inflate his bowels like a bow and mix
within him blood and pus and sit like a bolt (5) on ( ][ )( 5)
his heart and like a load on his brain, and kill him
after thirty days.
And if you have not killed him after thirty days, I
shall send against you (6) eight bindings that are ( 6)
appointed over you: Uzziel, azaziel, Yathronay,
Gadol, YaGadol, Aqef, Yaqef and Noqef. These are
the eight (7) bindings that are appointed over you, ( 7)
Infarat.
Go against Mar Zutra son of Ukmay and cast him in
exhaustion upon his bed, and do not give him (8) ( 8)
bread to eat and water to drink until he shouts and
neighs noise and howls; until his children despise
him and his neighbours distance themselves from ( 9)
him. And cast down his strength (9) as fails that of a
toiling ox and remove his spirit from the two
hundred and forty eight organs of his body and kill
him with anger and wrath and great fury.
(10) In the name of the she-wolf ZBH, whose name is ( 10)
upon all his children, and whose barks protect.

12 Mller-Kessler Die Zauberschalensammlung, p. 129 and M. Morgenstern, The Jewish Babylonian Aramaic Magic Bowl

BM 91767 Reconsidered, Le Muson 120 (2007), pp. 527.

120 bowls that have already been published

Yeah, you are the angels who dwell in the lower

abysses and in the black waters of the earth. Go ( 11)
enter Mar Zutra (11) son of Ukmay until the time and ^^
appointed moment comes that is between us; with
our own strength and with the mighty deed of
QDQBY the dw, that you may send that hated, ( 12)
fearful, trembling and tenacious creature by the
power of (12) YYMYN the dw, to the threshold of
Mar Zutra son of Ukmay
one who smites and does not heal, one who bends
and does not straighten, one who lies and does not
rise
and strike him with the great whip that has no
sufficient cure.
I dipped my hands (13) in blood and my fingers in ( 13)
menstrual blood. I go up to the sea shore, and asked
the inhabitants of the sea: From where sons of the
sea, from the mountains flows the river?

Howl, howl! So will you cry, Mar Zutra son of (14) ( 14)
Ukmay. Enter (pl.) with this charm locusts fly, these XXX ][
oppressors. Kill him from above ???? Mar zutra son ( 15)
of (15) Ukmay
I shall go from you, O blind one. Yeh, )()( Exterior
. Brimstone and salt; burning is all your land; not
sown nor sprouting, nor will any greenery grow in it;
like the destruction of Sodom and Gomorrah, ( 16)
Admah and Zobiim, which (16) the Lord destroyed
in his anger and his wrath (The verse is now
repeated in reverse order.)

Previous readings: I note below forms which I have replaced above with my own readings.
(13) Morg13 , Segal , MK , Morg )( , (14) , , Segal
)(, MK , Morg .

Formulaic parallels in the other texts: Opening Formula A

13 Morgenstern.
 041A (BM 91763)

Type: This is a counter-charm that defines itself as a qybl and is for overturning sorceries onto the clients
named antagonist.
Published: CAMIB, pp. 8384. An uncharectereistically limited amount of comments were also made
by Mller-Kessler.14
Transcription and translation: The readings given here are based Segals original edition with Fords,
Mller-Kesslers as well as my own corrections.

(1) This is a charm to overturn (2) sorceries and vows ( 2) ( 1)

from Mahlafa son of Batshiton (3) and may they not ( 3)
come near him from this day and for ever.
I adjure (4) upon you, fires of Gehenna, that brought ( 4)
down the house of Korah and Dathan and Abiram ( 5)
(5) to the abyss, and in the name of KWRYSS who ( 6)
put on his crown, overturn upon him (6) magical
acts and all evil spirits.
And in the name of ASPRYMS and DYMS, they )(
who were sent to destroy (7) Sodom and Gomorrah ( 7)
and they pressed down Sodom and Gemorra.
Come quickly, open the doors of Sheol (8) and the ( 8)
gates of Gehenna and take chains of iron and snares
for gathering and go against the evil curse and [][ .....] ( 9) }{
against the evil invocation (9) and the neck charm
of the father and of the mother and the brother and
his sister, that of the father-in-law and that of the .......] ( 10)
mother-in-law, whether of the son-in-law and the
daughter-in-law (10) or whether
Mar Zutra son of Ukmay and whether that of Ayah [ ......
daughter of Iyna, and whether he went to the temple [] (( )11) )(
of idols whether whispering and whether in the )()(
town (11) and before the synagogue, and in the
presence of the Torah and whether powerful shofars [........................... (12) ..]
and whether curses that are cursed on the road, }{
invoked (12) and an invocation against Mar
Zutra son of Ukmay and the knocking against Ayah
daughter of Iyna.
In the name of Kabshiel the angel (13) and Kibshiel [........] ( )( 13)
the angel [] the angel who rules over the evil fire,
and in the name of Abiel and Ariel and Qariel and ] ][
Meromiel who flies in the air (14) the lord of his
kingdom, that no man may see him and survive. ( [ 14)

14 Mller-Kessler, Die Zauberschalensammlung, p. 129.

122 bowls that have already been published

Lo, quickly, open the doors of Sheol, and the snares ( 15)
(15) of gathering and the chains of iron may they ^.^(( )..] [ )
not come near Mahlafa son of Batshiti. Bind and
hand over all the curses.
In the name of the great Okeanus and the great ............ ( )( ]16)
Algin (16) who is appointed
And may you remove all evil and misfortune, that [ ..........
they may not come and approach Mahlafa son of
Batshiton, and also not evil sorceries and not evil ..........] (17)
magical acts and not (17)
In the name of the great Dibniel the great angel, [ ..........
and in the name of the great Obadiah who is strong
and fearsome, who is One and whose Name is One.
Amen Amen Selah.
All the troubles and vows and knocks (18) I [)(............... (18) ] ( )
adjure Mahlafa son on Batshiton that you may move
and go out from the two hundred and forty eight
limbs of his stature.
For, moreover, Gabriel is on his right, Michael (19) ( 19)
the angel is to his left, and Susuiel is infront of you, )(
and abriel is behind him and Shekintiel is above }{
his head, that of Mahlafa son of Batshiti.
In the name of Bar-Mashbiel who will come, by the ( )(]20)
name of (20) the mountain upon whom his decree [)(
was decreed, and by whose guard post no one can
pass.
Amen Amen Selah.
GRYT GRYT MRRYHPQT L MNY MNY MNY MNY )(
MNY and be gracious to me, He will be gracious to
me.
Amen Amen Selah Hallelujah.
The Lord of hosts (21) is with us; the God of Jacob is ( ) ( 21)
our refuge.
For you, Lord, are good, and ready to forgive; and of
bountiful love toward all those who call upon you.
The Lord preserveth the simple: I was brought low,
and he saved me. Selah.

Previous readings: (1,2) , MK . (4) . (5,6) ) (,

. (8) ) ( . (9) . (10,11) , . (13,14)
, [ ........................ (14) .......] , . (17) . (18) . (19)
)(. (20) .

Formulaic parallels in the other texts: Opening Formula A, Formula C, Formula F

 043A (BM 91770)

Type: For shutting up and curbing a named client.

Published: CAMIB, pp. 8687.
Transcription and translation: The readings given here are based Segals original edition with correc-
tions of Ford and myself.

(1) I call youangels of mystery whose words are ( 1)

considered before the God, and they are heeded and
obeyed, whose names are not distinct. Now, quickly, ( 2)
obey me (2) with this matter that I require of you.
Stop up and shut up the mouth of Dafry son of
Mahfry. May he not stand against Mahlafa son of ( 3)
Gayut. (3) And break the heart and deafen the ears
of Dafry son of Mahfry, and may he not stand against
Mahlafa son of Gayut.
In the name of Kibshon Dishon (4) and Dirkhon. ( 4)
Amen Amen. Immediately and quickly.
(5) By your (6) you you contracted (or ( 7) ( )?(6) ( 5)
gathered), (7) you salted (or scattered), you bent ( 8)
down, you cut (8) you ..
(9) Tawat (Desire)15 the daughter of (10) adultery is ( 12) ( 11) ( 10) ( 9)
pregnant. (11) From what is she pregnant? (12) What ( 13)
race/family? (13) For nothing (orof no value) and
not a thing!
(14) rebuke (15) rebuke you (16) who is Dafry (17) son ( 18) ( 17) ( 16) ( 15) ( 14)
of (18) Mahfry (19) (with) rage (20) and wrath (21) ( 21) ( 20) ( 19)
and great anger.

Previous readings: (1) , , (2) , , (3) , , (4) .

In the centre of the bowl the sections of text were read by Segal in the following order:
^( ^15) ( 14) ( 13) ( 12) ( 11) ( 10) ( 9)

15 See Segal (CAMIB, p. 87) suggests Semit; perhaps desire, Heb tawh.
 N&SH B6

Type: For shutting up and curbing a named client.

Published: AMB, pp. 164168.
Transcription and translation:

(1) Spell. This spell is for silencing and shutting the ( 2) ( 1)

mouth (2) of all evil and violent people who stand ( 3)
against Berik-Yehabya son of (3) Mama.
Peace be on thee, a city whose population is very
numerous, whom I have not created, and whom I ( 4)
love, (4) and whom I call the mighty of the earth.
In the same way as you have eyes but do not see, as
you have ears but do not hear, so shall you give ( 5)
me (5) a stone from you to silence from me, I, ( 6) }{
Berik-Yehaba son of Mama, the mouth of all people
who stand against me, as well as the mouth of (6)
Dad-gushnasp son of his mother.
And the men and women, boys and girls, who stand
against me, I, Berik-Yehabya son of Mama, may they ( 7)
be (7) mute in their mouths, blind in their eyes, deaf
in their ears, mournful in their hearts, sick and
corrupt, for the fifty years of the Jubilee, for the ( 8)
seven years of the shemita, for (8) the thirty days of
the month, for the seven days of the week, on the
Sabbath, the full moon, and the day of the new
month.
In the name of adriel, Shakniel, the well, the stone,
and the pit,
I adjure you, I adjure (9) you, in the name of he who ( ^^ 9)
is great and frightful, that you may silence from
Berik-Yehabya son of Mama the mouth of all the ( 10)
people who write books, who sit in forts (?), who sit
in market places and in streets, (10) and who go out
on the roads.
May their tongues cleave to their mouths and they
not speak against me evil words.
In the name of He who commanded and it came
into being.
Amen Amen, Selah.
 N&SH B7

Type: This text is an invocation of certain supernatural entities to attack (eat from his flesh, drink from
his blood, frighten and afflict) a named person.
Published: AMB, pp. 168172.
Transcription and translation:

(1) Appointed is this incantation against (?) the ( 2) ( 1)

name [of] Maroy son of (2) Batay, who is called ( 3) }{
Ababay son of Abdimi and all (other) names (3) that
he possesses.
There has happened, has happened, in the world
an evil accident and a perdition (?). There has ( 4)
happened to him that the fire (4) has happened in
the ditch and the fire came out of the bitterness of
tombs and from the darkness.
(5) wyn wgryn ymw yr wr pl bn l ( 5)
I have bought you, I have led you and I have sent you ( 6)
and I have sent you (6) and I have conveyed you
[against] Maroy son of Batay [and] against every
unnamed Belti.
Do not be afraid to shout. Fall upon him (7) as rocks ( 7)
fall from the mountain, as rocks fall from a high
mountain, and as the hill rises from that which is ( }{ 8)
sand (?), and as the sun shines (down) unto (8) the
earth. Fall upon him, eat from his flesh, drink from
his blood, frighten and afflict.
In the name of he who gives birth and frightens, y ( 9)
lywn (9) while he makes fire, and the unnamed
Nereg.
Amen, Amen. Immediately.
 N&SH B9

Type: This text states itself to be for the afflicting and killing of a named person.
Published: AMB, pp. 174179.
Transcription and translation:

(1) Seized, clasped and bound and crooked are his (( )( )( )1)
luck and his angels and his stars and his planets.
(2) And all the vomit (?) and spittle of Judah son of ( )( )( 2)
Nanay, that his tongue may dry up in his mouth, that ( 3)
his spittle may dissolve (3) in his throat, that his )()( )(
hind legs may dry, that sulphur and fire may burn in
him, that his body may be struck by scalding (?), that ( )( 4)
he may be choked, become estranged, (4) become ( 5)
disturbed to the eyes of all those who see him, and ( )
that he may be banned, broken, lost, finished,
vanquished, and that he may die, and that a flame
may come upon him from heaven, (5) and shiver
seize him, and a fracture catch him, and a rebuke
burn in him.

May the following verse apply to him: they shall fall )( )(

and not arise, and there will be no power for them to ( 6)
stand up (6) after their defeat, and there will be no
healing to their affliction. Their eyes will darken, so
that they see not, and their loins will be made by you ( 7) )(
continually to shake. Let their habitation be ][
desolate, and let none dwell in their tents. May the
following verse (7) apply to him and my wrath shall [( ]8)
wax hot, and I will kill you with the sword, and your ] [ ] [
wives shall be widows and your children fatherless.
And the following may apply to Judah son of Nanay: }{ ) (
The Lord shall smite you with consumption and ( ][ ] 9)
with a fever (8) and with an inflammation and with [ ] [ ] [
an extreme burning and with the sword and with ][ ][
blasting and with [mildew] and they shall pursue ( ] 10)
you [until you per]ish. The Lord shall smite you in
the knees and in the legs with a fes[tering eruption] [ ] [
that cannot be healed from the sole of your foot on ( [ 11) ] [ ]
to (9) the top of your head. The Lord shall smite you ][ )( ][ )(
with madness and blindness and astonishment of ][ ) ( *
heart. And you shall eat the f[lesh of your s]ons and [( ] 12) [ ]
the fl[esh of your d]aughters. The throat of Judah
son of Nanay shall not swallow and his gullet shall
not eat, choking (10) shall fall on his palate, and (?) ] [ ]
[
 n&sh b9 127

paralysis shall fall on [his mouth and tongue ]. The

following verse will apply to him: The nations shall
see and be confounded at all their might. They shall
lay their h[and on (11) their mou]th, their ears shall
be deaf, they shall lick [the dust] like a serpent,
[they shall move] out of their holes like worms of
the earth. The Lord will not spare him but then the
anger of the Lord and his jealousy shall smoke
against that man and [all the curses that are written
in this] book [shall lie upon him] (12) and the Lord
shall blot out his name from under heaven. So shall
the name of Judah son of Nanay be blotted out and
[his memory] shall be uprooted from the world, just
as was blotted out the name of [Amalek(?)]
(13) may his members be pressed down and may ( )( )( )( )13)
there be done to him (?), judgment will come, omen ( )(
and misfortune swiftly, with an inflammation, ear ( ][ 14) []
infection, leaprosy, a vermin, a blackening, a shiver,
a vermin (14) a pirate and a satan. )(

And in the name of RB the angel, and in the name )(

of Mot and Yarod and Anahid and Istar Tura and )( )(
and the spirit which resides in the cemetery, all [.. ]
should lean on Jud[ah son of Nanay ]

Previous readings: (1) , )( .

 N&SH B21

Type: This is a subjugation text that employs the term as its main motif. The clients antagonist is
named.
Published: MSF, pp. 127130, and commented on by Levene.16
Transcription and translation:

(1) This spell is designated for the subduing (2) of ( 2) ( 1)

Duday daughter of Immi, Radeni son of Aru, ( )( 3) ( )( )
Abraham son of, Susya (3) daughter of Immi, and ()
Friyabard son of Gas (?).
Egg, daughter of a hen: Why do you open your ( )( )(4) )(
mouth (4) Against me? Why does your eye wink at [ )( )(][ ]
me? Why do you consider me with your mind? (5) ( ][ ][)( )( )( 5)
Why do you run after me with your foot at night?
The egg spoke (?) and said: Where have I got (6) the ( ][ )( ]6) ( )
mouth that I open at you? Where have I got the eye ] ( [ )
[that I wink at you ] at you? Where have I got the ( [ ) ( ] [ )( 7)
foot that runs after you? (7) the egg bowed and not ) ( )( ][
You have no mouth to open against me, you have (( )8)
no eyes to wink at me, you have no heart to think
against me, you have no feet to run (8) after me.
Thus may all the enemies and oppressors of this )(
Sunyona son of Qitin and Duday daughter of Immi ( 9)
and Susya daughter of Immi be subdued, just as (9) )( )(
death (?) is subdued by it (?), the oppressors
underneath their dl and a river underneath their [ .......] ] [ )(
dl. K[ ]el, Kashiel, arpiel, arpiel, Razael.
(10) By the mystery of heaven. By the mystery of the ( ][ 10)
lord of mysteries and the slave of water (?), and
by the mystery of He who places a crown for ( 11)
kingship, and makes dominion in the sky, and who
has subdued Goliath by the hand of David and ] [
Pharaoh by the hand of Moses, (11) and Egypt by the
hand of Joseph, and the wall of Jericho by the hand
of Joshua bar Nun, may he place the crown of glory
(?) of kingship upon the countenance of Sunyona
son of Qitin.

16 Levene, A Corpus, pp. 127128, n. 223.

 n&sh b21 129

By the name of arsiel and Sardiel (12) and Serifon. ( )( 12)

(By the name of) pour over them buckets of blood )(
(?), they judge against them the denunciation of )( )(
rebellion (?), they speak and admit Sunyona (13)
son of Qitin herem, herem this he said after ( )( 13)
them: I am and I am one of you. All the wise )(
people are of you. Thereupon at once (?) my heel )(
knocked on the earth and my head (knocked) on the ( )( 14)
sky, on the clouds in the sky. Amen Amen. (14)
angel, in you I trust. Bat-guda, pregnant, , shuts the
mouth of all sons of Adam and Eve, destruction ( 15)
(15) to all the sons of Adam and Eve from Sunyona [ ]
son of Qitin, in the n[ame of ]

Formulaic parallels in the other texts: Opening Formula B

 N&SH B23

Type: This is a text for the returning of aggressive magical acts to a named person.
Published: MSF, pp. 132133.
Transcription and translation:

(1) Bound, seized, attached, pressed down, thrashed, ( )( 1)

exorcized are all the male (2) idols and the female ( 2)
goddesses. Ladders (?) and vows and curses and ( 3)
afflictions and (3) and charms and evil spirits and
impious charms and all exorcism and all curses, (4) ( 4) )(
exorcism, binding, vow, calamity, curse, affliction )( ) (
that is (?) in the word (magical) words, invocation ( )( )( 5)
(5) charm, and cry that is with me [and that] was
with me, I Sergius son of Barandukh.
In the name of the angel Yazed Mahdat, (6) In the ( )(6)
name of Atun-Arazin, Nitruel, Peqidel, who stand )(
with the blessing and the curses and calamities of ( )( 7)
the sons of man. (7) In the name of who exist with
strife (?). Bound are the vows, curses and calamities ( 8)
and afflictions and gods and goddesses. And may
they go back to (8) Ahat-Ima daughter of Sara, to her ( 9)
to those who inherit her household (?) and to those
who send them.
May the name and the fortune of Sergius son of }{
Barandukh be bound and sealed from all the ( 10)
demons and the plagues (9) and the evil spirits and
impious pebble-charms. May they be bound and
sealed from Sergius son of Barandukh.
In the name of the angel Yazed Mah-da and in the
name of the angel Gabriel (11) whose knot no man ( 11)
can untie and whose seal no one can break.
Amen, Amen, Selah, immediately.
 ISBELL 22 (GORDON 1934B) NO. 9737 OF THE IRAQ MUSEUM CATALOGUE17

Type: This text states itself at the outset as being for overturning (/ )of curses onto a named
person.
Published: Initially by Gordon and later by Isbell.18
Transcription and translation:

(1) Overturned are the curses upon Burzin the ( 1)

daughter of Maia.
Al Isur (2) Bagdina, the king of the devil(s) and the ( 2)
great ruler of the liliths.
I adjure (3) you, Lilith Hablas, the granddaughter of ( 3)
Lilith Zarnai who dwells on the (4) threshold of the ( 4) }{
house of Meisai the daughter of Dodai, smites and ( 5)
strikes boys and girls, (5) male and female foetuses
(?). I adjure you that you be struck in the membrane
of your heart, and with the spear of Qatros the
mighty.
Lo, I have written (a divorce) (6) for you and lo, I ( 6)
have expelled you. As demons write divorces for ( 7)
their wives and do not return (to their wives) again.
Take (7) your divorce, receive your oath, wail, take
flight, and go forth from the house and from the ( 8)
body of Mehisai the daughter of Dodai. In the name
of RT M M M, (8) the Ineffable Name from
the six days of Creation.
Hallelujah for Your Name! Hallelujah for Your
Kingdom! BYRT BYRT YWDG YWDB BYRT ( 9)
BYRT YWDG YWDB BYRT BYRT YWDG (9)
YWDB. I have acted for your name. Amen.

Formulaic parallels in the other texts: Opening Formula A

17 The formula that opens this text is common enough in the bowls, but is not attested elsewhere as being preceeded by the

counter-charm clause that we have here and so not usually associated with it.
18 Gordon, An Aramaic Incantation, pp. 141144 and Isbell, Corpus, pp. 6970.
 ROYAL ONTARIO MUS 907.1.1

Type: This claims to be for the subduing ( )of a named person.

Published: Initially by McCullough and then revised by Harviainen.19
Transcription and translation: The readings given here are based McCulloughs edition with Harvia-
nens and my corrections.

(1) Taliziwa, Elel, Dilreul, ariel, and Sheliiel, these ( 1)

are they, the five angels (2) who are appointed over ( 2)
the mouth of Babhai son of Mahlafta. And they will ( 3)
press the body of Mahbarzin son of awwa (3) and
of Shiltai daughter of Maredukh under the foot of
Babhai son of Malafta. Confined is the life which is ( 4)
in him, Babhai son of Malafta (4) who is tied and
sealed with the signet-ring of El Shadai of Babhai
son of Malafta.

Previous readings: (1) , (2) , (3) .

Formulaic parallels in the other texts: Opening Formula B

19 McCullough, Jewish and Mandaean, pp. 25 and Harviainen, An Aramaic Incantation, p. 10.
 YBC 239320

Type: This text is for the affliction of a named person (cause restlessness) and for returning her curse to
her.
Published: Published by Obermann and republished by Isbell (text 62).21
Transcription and translation:

(1) And let them not restore sleep to her eyes, and let ( 1)
them not restore rest in her body, in her dreams (2) ( 2)
and her visions. And may they terminate her life and ( 3)
not give her life, by Shamish, and Sin, and Nabu, and
Dilbat, (3) and Bel, and Nerig, and Kewan! Oh Great ^ .^
King QRPDN, and Mistress of WBNN, come and ( 4)
bear witness concerning this (4) curse which ( 5)
Mahanosh, son of Amulazad returned to Ona
daughter of Gayat, and may there be no remedy
forever, and no (5) release forever!
In the Name of WY thy curses, by KLBY, and he is
our ruler, and creator, the Great Judge of the ( 6)
souls; and may you come and do my will and my
command (6) unto the great day of Judgment.
Judgment and (?), a time and period of seven days.
And let there be complete healing for Mahanosh son }{
of (A)mulazad, and do not harm him, nor his wife, ( 7)
(7) nor his house, nor against his possessions.
Amen, Amen, Selah.

Previous readings: (1) , (2) , , (3) , , (4) , (5) , ,

(6) , .
Formulaic parallels in the other texts: Formula B: C, D, E22

20 I would like to thank Elizabeth Payne, Conservator in the Yale Babylonian Collection, for kindly giving me access to photos

of this bowl.
21 Obermann, Two Magic Bowls, pp. 1528 and Isbell, Corpus, pp. 138139.
22 Other parallels to this text occur in two other unpublished texts VA.2507+2508 and VA.2446. These will be published at

a later date.
 SYNOPSES

In this chapter I provide the reader with a set of synopses of formulae that are found in this collection
of texts. There are a number of reasons for this, to do with offering the reader a chance to see parallels
and to allow the reader to observe the craft of the scribes who produced these incantations.

Opening Formula A

This set of opening formulae is by far the most dominant in this genre.

VA.2484 VA.2509 VA.2423 VA.2416 Comments

) (1 ) (18 ) (1 ][ ) (1 ) (1
) (2 ) (2
) (2 ) (2 ) (17
) (3 ) (3
)( ] [ ) (3 )(
)( ) (3
) (4 ) (4

) (4
)(
) (5 ) (5][

VA.2434 )VA.2424 039A (BM 91771) 041A (BM 91763 040A M102 Gordon 1934b
)(BM 91767
) (1 )) (2( ) (1 ) (1 ) (1 ) (1 ) (1
) (2 ) (2) )] (3[)(][
( )
) (3 ( ) (2 ) (2
][ ) (4 ) (3 ) (2
}{
][ ]
) (4 [ )(.) (3
][ )(

) (3][

) (4

Opening Formula B

M163 N&Sh B21 ROM 907.1.1 Comments

) (1 ) (1 ) (2 ) (1
][ ) (2
)( )( )) (3( ) (2
][ ) (3 )(
) (3
][ ) (4

136 synopses

Formula A

VA.2484 VA.2484 VA.2416 VA.2434 VA.2424 Comments

All three of these
texts have one or
another of the
permutations of
Opening Formula A.
A
) (11 }{
) (6



) (7
) (18
) (12


)( ) (8




) (13 ) (9

][

B

) (14
) (14 ) (19
][
) (10




] ) (15
) (15 [
] [ ) (9
] ) (11
[ ]
][ )
) (21 [ ........

][
 synopses 137

VA.2484 VA.2484 VA.2416 VA.2434 VA.2424 Comments

] ) (20 ( C

[ ] [ ) (10
) (16 ) (12
)(
(Fragment formulae
][ VA.2496:16 and
] [)( )( )VA.2575:14,15
)..](.. ][ }{ ] ) (11
) (22 ][ [ ]
[
) (13
[)( ) (17
][ )( )(
) (12
][)(



][

] [

) (12 D
][

][ E

][
][ ][
)(

) (18
) (23 F
) (13 )(See 020A:13

)(
][


]
][ G
]
) (26
[ ][

][

)(
] [


]



) (27[

138 synopses

Formula B

VA.2484 VA.2492 )039A (BM 91771 YBC 2393 Comments

A

) (6

) (1 B
)} (7{
) (2 ) (13
^^

) (3 C
) (1


) (4 ) (2
) (14
)(

D
) (5 ) (3
] [
^^.
) (15 ) (4
) (6 ...... ]..[]
[ ][
] [
] ..... (7) ........
[ ] ) (5
[ ) (16

(17) Exterior
) (6


}{ E


) (18 ) (7

 synopses 139

Formula C

VA.2509 )041A (BM 91763 Comments

) (1 ][ ) (2 ) (3 ) (1 ) (2) (
)( ) (4 ) (3
)( ) (5][

) (6 ) (4
)( ) (7)( ) (5
)( )( ) (6 )( )(
) (8 )( ) (7
^)^(. ) (9
) (8
) (10 )(
) (9 ][.....][
) (11 )(
] [ ) (10 ] [.............
) ..( ][ ) (12 )(
)) (11( ]) [....()(
][..][ ]..
) (13] [}{. ) [........................... (12
] [......
)( )() ) (14( )(

] ......[ )( ) (15 ) (13)( ][........

] [ ][]
) [ (14
) (16) ( ) (15
)( ] [ ) ..( )(^^.
][] [
)( ) (17
])[......( )) (16( ]
][ ] ) (18[ [......................

)..........] (17
] [ [..........
.)( .... ) (19
] )) [............... (18 ])[..(
]

[ ) (20 ) (19
] )(
}{
[ ]. ) (20 )
(

[.... ) (21

140 synopses

Formula D

VA.2423 )024A (BM 91760 VA.2417 Comments

) (4 ) (3 A

) (5 ) (4

) (5 B
) (6

) (7


) (8
) (11

C
)( ? ) (6
) (12
)( )(
) (7

) (13
D

][ E
) (8
) (14
(] [23 words
F
) (8

) (15 ] ) (9
[
}{
G
][ ) (9


) (10

)./(
) (11
H
)( )(

) (12 I

] ) (16[]
[
) (13

)(

J
 synopses 141

Formula E

VA.2496 VA.2575 VA.3382 Comments

( ][)(][ ) (2 ][ ) (4
) (3 ][ ][ ) (5
][ ) (4 ) (3 )(][
)( )( ) (6
][ ) (5 )( )} (4{
)(
] ) (5 )(
) (6[ ) ) (7
] ()( ) (6 ) (8
[ ) (7 )(
] [
) (9
)( ) (14
][ }{
) (13 ) (16

Formula F

VA.2423 )041A (BM 91763

) (22
] ) (19
[ ][
] [

}{

Formula G

VA.2416 )005A (BM 91745 VA.2423 M102 VA.2496 (= VA.2575) Comments

) (1 A

) (7




) (2
) (8



B
) (11

) (3][
) (9
]
) (8[
 GLOSSARIES1

Aramaic

father N. m. VA.2509:11, 041A:9. +Sf. VA.2484:9,
M163:29
to loose, to destroy/to perish V. Pe. Impf. N&Sh B9:4,
Pa. Inf. 041A:6, VA.2509:8
mourner N. m., pl. VA.3381:12
to mourn V. Pe. Part. pl. N&Sh B6:7
stone N. f. N&Sh B6:5,8
help N. f. VA.2484:18
meaning uncertain N. +Sf. N&Sh B21:9
returning N. f. VA.2416:12
whether Conj. VA.2423:19,20, M102:5,6,7,8
ear N. m./f., pl. N&Sh B6:4, +Sf. 043A:3,
N&Sh B6:7
air N. m. 041A:13
road N. f. VA.2509:13, 041A:11, pl. N&Sh B6:10
the Torah N. f. 041A:11
to go V. Pe. Perf. 041A:10. Impf. 040A:15,
VA.2416:7,8,10,12,14,16, VA.2417:9, VA.2575:6, VA.2496:7,
VA.3381:16, M102:12, VA.2484:7, VA.2423:11,
SD 27:6, VA.2484:5,12, VA.2418:2, VA.2484:20,22,
Part. VA.2509:11, VA.2416:6, Imper. VA.2482:12,
VA.2416:18, VA.2434:8, 040A:3, VA.2509:10,
040A:7,10, 041A:8
brother N. m. VA.2509:11, 041A:9
to hold, seize V. Pe. Part. N&Sh B9:1, Impf.
N&Sh B9:5, Pa. Part. 039A:5,6
behind Prep. VA.2484:15,21, VA.2416:19, VA.2434:11,
VA.2424:10
ban N. f. VA.2423:6, VA.3381:12, +Sf.
VA.2423:14
sister N. f.+Sf. VA.2509:11, 041A:9
document N. f. VA.2423:13,14
fate (?) N. m., pl. VA.2484:18
then Adv. 040A:15
as Conj. M102:9
these Pron. VA.2484:13,26, VA.2423:12, VA.2416:6,18,
VA.2434:9, 040A:6, ROM:1
mute Adj. m., pl. N&Sh B6:7
mother N. f. VA.2423:18, 041A:9, VA.2509:11,
005A:1, VA.2417:3,4, +Sf. VA.2484:9, N&Sh
B6:6
see
yes Interj. VA.2484:17,18, VA.2426:20, VA.2434:13
they Pron. VA.2484:14,16,25, VA.2509:8, VA.2416:6,18,19,20,
VA.2434:10,12, VA.2424:10,14, VA.3381:8, M163:16, 040A:6,
041A:6, N&Sh B23:6,7, ROM:1,2
man N. m. VA.2575:4,6,10, VA.2496:5,12, 041A:14,20,
N&Sh B23:11, VA.2509:15, 041A:14, pl. we Pron. VA.2423:16, VA.2417:13
N&Sh B6:2,5,9, N&Sh B23:6
wife N. f. +Sf. VA.2424:11, VA.3382:8, YBC:6,
VA.3382:2
spell, binding N. m., pl. VA.2509:18,
VA.3382:12
threshold N. f. +Sf. VA.2484:13,23,
VA.2416:18, VA.2434:9, 039A:4, 040A:12,
VA.3381.15, VA.3382:8, Gordon 1934b:4,
charm, binding N. m. M163:1, pl. 040A:6,7,
VA.2575:2, VA.2496:3, 005A:10, 039A:7,12, +Sf.
M163:3,29
goddess N. f., pl. VA.2484:19, VA.2423:17,
VA.3381:10, M102:5,6,7, N&Sh B23:2,8
inflammation of the bone N. f. VA.2423:8
periodic fever N. f. VA.2423:8
tertian fever N. f. VA.2423:8
fever, fire N. f. VA.2509:15, VA.2423:8, 039A:11, 041A:13,
N&Sh B7:4,9, N&Sh B9:3, 005A:10
a type of demon N. f. VA.3381:12
there is Part. VA.2509:18,19, VA.2423:12,
VA.2416:8,10,12,14,16,17, VA.2575:5,12, VA.2496:5,14,
VA.3381:14, VA.2417:10, M163:5,7,12,13,16,24, 005A:3, 039A:9,
040A:12, N&Sh B7:3, N&Sh B23:5
woman N. f., pl. 039A:6, N&Sh B6:6, +Sf.
Gordon 1934b:6
to eat V. Pe. Impf. N&Sh B9:9, VA.2484:8,
VA.2417:9, Imper. VA.2484:12, N&Sh B7:8, Inf.
040A:8
aversion N. f. VA.2423:17, VA.2416:3,12,14,15,
VA.2423:2
paralysis N. m. N&Sh B9:10
God N. m. VA.2484:16,21, VA.2416:20, VA.2434:12,
VA.2424:10, VA.2417:12, M163:16,18, VA.2575:14,
VA.2496:16, 043A:1, f. VA.2417:4. pl.
VA.2416:9, M163:4, M163:9, N&Sh B23:8
why Conj. N&Sh B21:3,4,5
thousand Num., pl. M163:23
immediately Adv. VA.2424:15, VA.2484:17,
VA.2416:16, VA.2484:27, VA.2423:16, VA.2416:20, 043A:4,
N&Sh B23:11
if, whether Conj. VA.2848:8, 040A:5
secure Adj., pl. VA.2423:19
darkness N. f. N&Sh B7:4
to say V. Pe. Perf. VA.2423:15, VA.2484:6,24,
VA.2484:10, N&Sh B21:5, Impf. VA.2418:3
maidservant N. f. VA.2423:10, VA.2423:10
, I Pron. VA.2484:19,20, VA.2423:22, VA.2434:13, 040A:5,
N&Sh B6:3,5,6, N&Sh B21:13, N&Sh B23:5,
person N. m., pl. VA.2417:10

1 Bowls VA.3382, VA.3381, VA.2575 and VA.2496 are not curse texts according to the definition that I have opted for in this

collection. Therefore, to retain a curse glossary but not omit these four newly editied texts that do not fit this category, I have
put all references to them, in this glossary, in bold.
144 glossaries

people N. m. pl. M102:13 first born N. m. +Sf. 039A:10

face N. m./f., pl. M163:18, +Sf. N&Sh B21:11, pit N. m. N&Sh B6:8
005A:2, M163:18 to make void V. Pa. Impf. VA.2484:14,16,23,
see VA.2416:19,20, VA.2434:10,12, VA.2424:11,14, VA.3381:8,
you Pron. f. 040A:2 VA.3381:14, Inf. VA.2423:1, Itpa. Impf.
you Pron. m. pl. M163:27 VA.2509:19
remedy, cure, healing, N. f. VA.2575:1, VA.2496:1, to be pregnant V. Pe. 043A:10,11
VA.3382:1, 024A:1, 039:17, YBC:6, 040A:12, pl. whether, either or Prep. passim
M102:5 egg N. f. N&Sh B21:3,5,7
to heal V. Pa. Impf. VA.2575:10, VA.2496:12, well N. f. N&Sh B6:8
024A:2, Part. 040A:12 alley N. f., pl. N&Sh B6:9
hypocrisy2 N. f. VA.2423:6, +Sf. VA.2423:14 knee N. f. +Sf. 005A:2, pl. VA.2423:18
chocking/diphtheria N. m. N&Sh B9:9 bad, evil, foul Adj. VA.2509:19, VA.2423:18,22, VA.2575:14,
to bind V. Pe. Perf. N&Sh B21:10, +Sf. M163:20, M102:5, 024A:9, N&Sh B6:10, N&Sh B7:3, N.
Part. VA.2509:7, 041A:5, N&Sh B23:9, 005A:2, m. +Sf. VA.3381:15, VA.3381:15, f.
N&Sh B23:7, 005A:4, N&Sh B23:1,10, VA.2484:11,12,14,16,18,23, VA.2509:10,15, VA.2423:18,20,21,23,
VA.3382:7, Part. +Sf. 005A:4, VA.3382:9,11, VA.2416:16,17,18,19,20, VA.2434:2,6,10,12, VA.2424:3,8,11,13,14,
Impf. N&Sh B21:11, VA.3381:14, Imper. VA.2575:10, VA.2496:11, VA.3381:10, VA.2418:1,3,
VA.2509:16, 041A:15 M163:13,25,27, 039A:2,7,8, 040A:3, 041A:8,13,16, N&Sh
to imprison V. Itpe. Impf. VA.2418:5 B23:3,10, pl. VA.2509:7, VA.2416:7, VA.3382:7,11,
even, also, Conj. M163:28 M102:4,8,9,12, 041A:6, VA.3381:10, VA.2509:17,
to reverse, overturn V. Pe. Part. VA.2484:19, VA.2575:2,9,12, VA.2496:2,10,11,14, VA.3382:4,9,15, 041A:16,
VA.2509:13, M102:4, M102:8, Gordon 1934b:1, N&Sh B6:2
Inf. VA.2484:2,18, VA.2509:1, VA.2416:1,16, VA.2434:2, wickedness N. m. M163:27
VA.2424:3, M102:1, 041A:1, 039A:1, Itpe. Part. flesh, meat N. m. +Sf. f. VA2484:8
VA.2484:19 house N. m. M163:20, M163:24
finger N. f., pl. 040A:13 jail N. m. VA.2418:5
crooked Adj. N&Sh B9:1 synagogue N. f. VA.2509:12, VA.2423:7,8,
fort N. m., pl. N&Sh B6:9 VA.3381:12, 039A:2,8, 041A:11
forty Num. VA.2416:19,20, M102:12, 040A:9, 041A:18 cemetery N. VA.3381:12
builder N. m., pl. M163:20 house of idols N. f. VA.2509:11, VA.2423:7
wild ass N. m., pl. VA.2417:7 cemetery N. m. VA.2509:11, VA.2423:6, VA.3381:12,
pagan N. m., pl. SD 27:5, 039A:6 VA.2418:1, M102:67, 039A:7,8,12, N&Sh B9:14
earth, ground, land, field N. f. VA.3381:5, M102:4, void, invalid V. Part. VA.2423:20
039A:4, 040A:10, VA.2484:8,11,16,21, VA.2423:13, house N. m. VA.2509:6, VA.2423:6,7,8, 041A:4,10, +Sf.
VA.2416:6,11,17,20, VA.2434:5,12, VA.2417:7, SD 27:1, M102:6, VA.2484:13,22,23, VA.2416:8,18, VA.2434:3,5,8,10,12,
M163:8,9,15, 005A:1,5, N&Sh B6:4, N&Sh B7:8, N&Sh B21:13, VA.2424:4,12,13,15, VA.2417:9, SD 27:4, 039A:3, 041A:14,
rites N. f. VA.2509:3, VA.2423:6,17,20,21,22, YBC:7, VA.2484:26, VA.2575:6, VA.2417:9,10, Gordon
VA.2416:2,7,10,12,13,15, VA.2575:3,10, VA.2496:4,11, 1934b:4,7, N&Sh B23:9, VA.3382:8, VA.3381:15
VA.3381:9, 024A:5,8, 039A:1, +Sf. then Adv. VA.2423:22
VA.2423:14 weeping N. f. VA.2575:4, VA.2496:4, VA.2575:10,
letter N. f. M102:13 VA.2496:12
you (pl.) Pron. VA.2423:16, VA.2575:8, VA.2496:9, to perish V. Itpe. Impf. M163:13,26,27
VA.3382:7,9,15, VA.2417:13, SD 27:6, 040A:10 to stop up V. Pe. Impf. +Sf. M163:29, Part.
furnace N. m. VA.2423:4,11, SD 27:3, 024A:3,6 M163:26, Imper. 043A:2
to come V. Pe. Perf. M163:23, +Sf. N&Sh B7:5, to swallow V. Pe. Impf. N&Sh B9:9
Part. , VA.2423:8, Impf. 041A:19, N&Sh exultation, joy N. f. VA.2417:5
B9:4, YBC:5, VA.2484:9, VA.2509:17, 041A:16, to ask, see, demand V. Pe. Part. +Sf. 043A:2, Impf. f.
Imper. VA.2509:9,16, VA.2423:16, VA.2492:5, VA.2417:13, VA.2484:6
039A:14,16, 041A:7,14, YBC:3 see
_ to attack V. Pe. Impf. VA.2418:4 relative N. m. M102:13
place N. m. VA.2417:7, +Sf VA.3381:8 son N. m. passim., pl. VA.2484:17,
_ in Prep. passim, +Sf. ROM:3, VA.3382:13, VA.2417:11, VA.2423:3, VA.2416:4, VA.2575:4,10,
039A:17, 040A:3,4, N&Sh B9:3,13, YBC:6, VA.3381:15, VA.2496:5,12, VA.3382:3, VA.3381:14, M102:7,13,
SD 27:3, M163:16 M163:4,6,8,9,12,14,17,19,21,22,25,26,27,28, 040A:13, +Sf.
/ to be evil V. Pe Impf. +Sf. VA.2492:3, Itpe. to VA.2484:24, VA.2434:4, 040A:10, VA.2424:11,
corrupt, Part. N&Sh B6:7 039A:10, 040A:8, sons of Adam and Eve
gate N. m./f., pl. VA.2509:9,16, 041A:7,14 N&Sh B21:14,15, M102:13,26
to separate V. Itpa. Part. 040A:8 to create V. Pe. Part. +Sf. N&Sh B6:3

2 PS p. 24a c.

creator N. m. +Sf. YBC:5, 039A:15
blessing N. f. N&Sh B23:6
to flash V. Pe. Part. VA.3381:8
lightening N. m. VA.3381:8
daughter N. f. passim. 005A:1, pl. VA.3381:14, pl.
+Sf. VA.2424:11
flesh N. m.+Sf. N&Sh B7:8
granddaughter N. f. Gordon 1934b:3
virgin N. f., pl. M163:15
after Prep. VA.2424:12, +Sf. N&Sh B21:5,
VA.3382:6, N&Sh B21:13, 024A:4
to bend V. Pe. Part. 040A:12
to create, to fashion V. Pe. Part. VA.3381:3, Imper.
040A:4
man N. m. M163:20,21, 005A:6, pl. 039A:6, N&Sh B6:6 this Pron. VA.3381:16
mighty deed N. +Sf. 040A:11
lot N. m. + Sf. M163:2,16,19,20,24,29, N&Sh B9:1, N&Sh
B23:9
tress, plait N. m. +Sf. 005A:9
within Prep. M163:13,26
mighty Adj. Gordon 1934b:5
elevated ground, hill N. f. N&Sh B7:7
confusion of mind N. m. pl. 039A:11
body N. m. +Sf. Gordon 1934b:7, 040A:3, N&Sh
B9:3
sulphur N. m. N&Sh B9:3
adultery N. m. 043A:10
clamor N. m. VA.3382:13
female cub of a dog N. f., pl. VA.2492:2, 039A:13,
VA.2484:7
body N. m. +Sf. VA.2416:8
decree N. f. VA.3382:10,14, VA.3381:12
to decree V. Itpe. Impf. VA.3382:14
to bend down V. Pe. Perf. 043A:7
strong Adj. VA.2509:18, pl. N&Sh B6:4
nerve N. m. VA.2418:2
Gehenna N. f. VA.2509:6,9,16, 041A:4,8
bill of divorce N. m. Gordon 1934b:6, +Sf. Gordon
1934b:7
band of marauders N. m., pl. VA.2423:19,
VA.3381:9
see
sphere N. m. VA.2484:15, VA.2434:11, VA.2424:10, pl.
VA.2484:21, VA.2416:19
to go into exile, withdraw V. Pe. Impf. VA.3382:7
to reveal V. Itpa. Perf. M102:11, Impf. M102:13 Lo! Interj. 041A:14, Gordon 1934b:5,6
to lie down V. Pe. Part. 040A:12
to rebuke V. Pe. Impf. 043A:15, pl. VA.2484:23,
VA.2424:13
leaprosy N. m. N&Sh B9:13
north N. m. M102:6
throat N. f. +Sf. N&Sh B9:3,9
to toil V. Pe. Part. 040A:9
_, who, which, the one who, the one that Rel. pron.
passim
this Pron. VA.2416:14, VA.3381:16, M102:5,6,7,8,13
adversary N. m., pl. SD 27:5
to adhere V. Pe. Impf. 005A:8, N&Sh B6:10,
+Sf. N&Sh B9:5
place N. f. VA.3381:13, pl. +Sf. 005A:4
to dwell V. Pe. Part. VA.2418:1
dwelling N. m. VA.2423:18
to tread, thresh V. Pe. Part. N&Sh B23:1, Impf. +Sf.
glossaries 145
M163:28
fearsome Adj. 040A:11, 041A:17, N&Sh B6:9
to fear, frighten V. Pe. Impf. N&Sh B7:6, Imper.
N&Sh B7:8, Pa. Impf. +Sf. VA.2492:3,
039A:13, Part. N&Sh B7:8
she-wolf N. f. 040A:10
dew, a type of demon N. m. 040A:11,12, pl. Gordon
1934b:2, 005A:5, VA.2575:2, VA.2496:3, VA.3382:11
judge N. m. 039A:6, YBC:5
male N. m. VA.3381:11, 039A:11, pl.
VA.2484:19, VA.2423:17, VA.3381:10, VA.2417:8, 039A:8,11,12,
N&Sh B23:2
_ of (possessive pronoun) Pron. +Sf. N&Sh B23:5,
VA.2417:8, 040A:11
judgment N. m. VA.2492:7, VA.2417:13, VA.2417:11, 039A:17,
N&Sh B9:13, YBC:6
document, letter N. m. VA.2423:13,16, VA.2417:13,
024A:7
road, path N. f., pl. VA.2484:11, VA.2416:17,
VA.2434:6
dwelling N. f. SD 27:4, +Sf. VA.2484:13,22,23,26,
VA.2416:18, VA.2434:8, VA.2424:15, 039A:3,
VA.3381:15
pure Adj. M102:12, VA.2416:5
to to lift up, draw water, raise up V. Pe. Impf. M102:9
to burn V. Pe. Impf. N&Sh B9:3, N&Sh B9:5
blood N. m. 040A:4,13, +Sf. VA.2484:9, N&Sh
B7:8
image N. f. VA.3381:3
to lie V. Pe. Part. VA.2417:8, Pa. Part.
VA.2423:13
to come to rest V. Pe. Impf. M102:9
to be astonished V. Itpa. Perf. VA.2484:10,
VA.2416:17, VA.2434:5
to shine V. Pe. Part. N&Sh B7:7
this Pron. VA.2509:5, VA.2423:23, VA.2416:11,16, VA.2424:15,
M163:28, 041A:3, N&Sh B6:1, 039A:17
menstruation N. f. 040A:13
small Adj. m., pl. M163:15
child N. m., pl. N&Sh B6:6, Gordon 1934b:4,
f. pl. N&Sh B6:6, Gordon 1934b:4, +Sf.
VA.2484:7
to be trod under V. Itpe. Impf. M163:12,22,24
this Pron. 040A:14
this Pron. VA.2423:16, VA.2492:5, 039A:14, 043A:2, N&Sh
B7:1, N&Sh B21:13, YBC:3
this Pron. VA.2484:2, VA.2423:1,13, VA.2416:1,16,
VA.2434:2, VA.2424:3, VA.3382:13, VA.2417:13, M102:1,
M163:1,4,5,6,7,12,14,16,17,19,20,21,22,24,25,27,28,29,30,
005A:5, 024A:7, 039A:1, 040A:1, 041A:1, N&Sh B21:1,8, N&Sh
B23:8, M102:7
limb N. m., pl. VA.2484:15,22, VA.2509:19,
VA.2424:12, M102:12, 040A:9, 041A:18, VA.2416:19,20,
+Sf. N&Sh B9:13
, to return V. Pe. Perf. VA.2492:5, Impf.
VA.2575:7, VA.2496:7, N&Sh B23:8,
039A:9, +Sf. M102:4, Part. VA.2423:19,
VA.3382:6, Af. Perf. 039A:14, M163:18, YBC:4,
Imper. VA.2575:12, VA.2496:14, VA.3382:15, Inf.
VA.2417:12, Gordon 1934b:6, Itpe. Impf.
VA.3382:9
146 glossaries

glory N. f. N&Sh B21:11 breast N. m., pl. VA.2423:18

that one Pron. VA.2417:11, 040A:11 eleven Num. 005A:3
he Pron. VA.2423:15, VA.2417:12, M102:4,11,12, to see, Af. to show V. Imper. VA.2423:13, Af. Imper.
M163:2,23,25,26,27, 005A:4, 024A:8, 039A:15, 041A:13,17, VA.2423:16
N&Sh B21:11 destiny N. m. +Sf. M163:2
to be V. Pe. Perf. VA.2434:4, VA.2423:15, N&Sh B6:10, amulet spirit N. f., pl. VA.2423:9, 039A:11, N&Sh
N&Sh B23:5, VA.2492:5, 039A:6,14, YBC:3, Part. B23:3,10, +Sf. M163:18,21,25
N&Sh B6:6, Impf. M102:8, 039A:15, 039A:17, fierce (?)3 Adj. 039A:7
YBC:4, VA.2484:9, VA2484:17, VA.3381:14, seal N. m. VA.2484:18
M102:5, N&Sh B6:6, YBC:6 to look, behold V. Pe. Perf. VA.2484:11, VA.2416:17,
where Adv. M163:9 VA.2434:6, 039A:6. Part. + Sf. N&Sh B9:4, Imper.
just as just so Adv. VA.2509:15, +Sf. 041A:14, Itpe. VA.3381:7
M163:46,8,17,18,19,2122,23,24, SD 27:23 to sin V. Pe. Perf. M163:23
here Adv. VA.2423:16, VA.2417:13 - to harm someone V. Pe. Impf. YBC:6
thus, so too Adv. SD 27:3, N&Sh B21:8 sin N. f. VA.3382:10
so, thus Adv. 040A:13 animal N. f. 040A:11
these Pron. VA.2575:8, VA.2496:9, SD 27:6, M163:15,16, white Adj. M163:6
005A:4, 040A:14, 005A:3 vision N. m. M163:22,23, +Sf. YBC:2,
this Pron. m. M163:6,11 VA.2492:4, 039A:14
these Pron. m. pl. M163:9,17 life N. m. pl. VA.2492:4, VA.2417:13, 039A:14, YBC:2,
to overturn V. Pe. Impf. VA.3381:4, ROM:3, VA.2423:16, +Sf., 039A:14, YBC:2
VA.2416:7, +Sf. M102:12. Part. 005A:1, living Adj. VA.2484:12, VA.2417:12
005A:1, 005A:1, Pa. Part. VA.2509:13, VA.2416:6, to live, Af. to revive, V. Af. Inf. VA.2423:15,
Itpe. Impf. VA.2416:17, VA.2416:8,11,12,14,16, VA.2417:12
VA.2423:11, VA.2575:1,6,7, VA.2496:2,7,8, VA.3382:3, living being N. n., pl. VA.2417:4, M102:6
VA.3382:6,16, M102:1,2, Imper. VA.2575: 12, strength N. m. +Sf. VA.2484:18, M163:20,
VA.2496:14, VA.2509:7, 041A:5 040A:8, 040A:11
now Adv. 043A:1 dream N. m., pl. VA,3381:10, +Sf. VA.2492:4,
there Adv. VA.2423:16, VA.2417:13 039A:14, YBC:1
_ and Conj. passim. type of (dream) demon N. m., pl. VA.3381:10
woe Interj. VA.2418:3 fate, lot, portion N. +Sf. M163:17,21,24,29
time N. m. 039A:17, YBC:6, 040A:11 palate N. m., pl. +Sf. N&Sh B9:10
to shake V. Pe. Impf. VA.2509:19, 041A:18, rock N. N&Sh B7:7
VA.2484:14,16,21,23, VA.2416:19,20, VA.2434:10,12, wise man N. m., pl. N&Sh B21:13
VA.2424:10, VA.2424:13,14, Itpe. Impf. VA.2484:26 sand N. m. N&Sh B7:7
wicked Adj./N. f. VA.2484:11,12, VA.2423:9, milk N. m. VA.2423:18
VA.2416:17,18, VA.2434:6,7, 039A:7,8,11, N&Sh B23:3,10 father-in-law N. m. VA.2509:11, 041A:9
splendour N. m. VA.2416:11 to see V. Pe. Part. +Sf. N&Sh B6:4
time N. VA.2484:10, VA.3381:13, 005A:11, five Num. ROM:1
VA.2492:7, YBC:6 fifty Num. VA.2484:14,22, VA.2509:19, VA.2434:10,
weapon N. m. +Sf. VA.2484:25 VA.2424:12, N&Sh B6:7
shiver N. m. N&Sh B9:5 mother-in-law N. f. VA.2509:11, SD 27:5, 005A:1, 041A:9
blast N. m. VA.3381:8 to cover V. Pe. Perf. 005A:7
to be victorius V. Pe. Part. M163:28, Pa. Impf. ditch N. m., pl. VA.2418:1
M163:28, +Sf. M163:28 to ban, to excommunicate V. Af. Impf. VA.3381:8
to appoint V. Pa. Part. M102:1, N&Sh B21:1, deaf N. m., pl. N&Sh B6:7
VA.2509:13, 039A:6, +Sf. N&Sh B7:1 sorcery N. m. pl. VA.2509:2,17,
( appointe) time N. m./f. VA.2423:1,6,7,8,10,15,17,21,22, VA.2416:1, VA.2575:2,9,12,
jailer N. m. +Sf. VA.2484:7, VA.2492:1 VA.2496:2,14, VA.3382:4,5,9,15, M102:1, 039A:1,6, 041A:2,16,
fornicating, promiscuous Adj. VA.3381:10 VA.2416:7,9,11,13,15, VA.3381:10, M102:4,7,8,9,12,
cross N. m. +Sf. M163:29 041A:6
seed, offspring N. m. +Sf. VA.3382:13 to consider, to plan V. Pe. Part. 043A:1. Pa. Part.
beloved Adj. beloved 039A:10 M163:25,27, N&Sh B21:7
to injure V. Pe. Perf. +Sf. VA.2418:3, Pa. Part. darkness N. m. M163:8,18, 039A:5
005A:5 to seal V. Part. ROM:4, VA.2484:18, N&Sh B23:9,
injury N. m. VA.2418:3 005A:2, VA.3382:7, 005A:4, N&Sh B23:10,
one, certain Num. m. 040A:12, 041A:17, f. M163:9,10,11, VA.3382:9,11, Itpe. Impf. VA.3382:14
005A:1 seal N. m. VA.3382:12, +Sf. N&Sh B23:11, pl.
to to make rejoice, gladden V. Pa. Impf. VA.2417:10 VA.3382:12

3 See rn in J. Hoftijzer, K. Jongeling, Dictionary of the North-West Semitic Inscriptions (Leiden, 1995), p. 406.
 glossaries 147

sealing N. f. M102:13 VA.2417:12,13, N&Sh B6:3,8,9, VA.2416:4,9,11,13,16,18,

bridegroom, son-in-law N. m. VA.2509:11, 041A:9 VA.3381:14, SD 27:6
membrane of the heart, pericardium N. m. +Sf. to sit V. Pe. Perf. VA.2423:18, Part. VA.2509:20,
Gordon 1934b:5 VA.2418:1, VA.3382:11, VA.2423:4,11,12,
to fly V. Pe. Impf. M102:9 024A:3,5,6, N&Sh B6:9, M163:9, Impf.
mountain N. VA.2509:20, M163:18, 005A:7, 041A:19, VA.2418:2, Imper. 040A:4
pl. M102:9, M163:21, 040A:13, high mountain to suppress, subdue V. Pe. Perf. M163:15,28,29,
N&Sh B7:7 N&Sh B21:10, VA.2509:8, M163:26, 041A:7, +Sf.
to dip V. Pe. Perf. 040A:13 M163:18,20, Part. M163:11,28, M163:8,9,
reason N. m. +Sf. M102:13,14 M163:8, N&Sh B23:1, +Sf. M163:13,16 Impf.
to smite V. Pe. Part. Gordon 1934b:4 ROM:2, +Sf. 039A:13, M163:28,
to stop up, deafen V. Pa. Imper. 043A:3 Imper. M163:5, M163:27, Pa. Part.
to lead V. Af. Perf. +Sf. N&Sh B7:5 N&Sh B21:8, Itpe. Perf. M163:18,20,21,23,
to dry out V. Pe. Impf. N&Sh B9:2, N&Sh M163:17,19,24, M163:4, Part. N&Sh
B9:3 B21:9, M163:15, M163:25, Impf.
hand N. f. 040A:11, N&Sh B21:10,11, pl. +Sf. 005A:4, M163:2,7,12,18,20,22,24,25, N&Sh B9:13,
005A:8, 040A:12 M163:13,19
to know V. Pe. Part. M163:9 see
to give V. Pe. Part. +Sf. VA.2423:20, Impf. when Conj. VA.3381:3, N&Sh B7:9
VA.2492:3,4, 039A:14, YBC:2, 039A:13, YBC:1, of no value Adv. 040A:12, 043A:13
040A:7, Itpe. Perf. M102:13 star N. m., pl. VA.2416:6, 005A:1, +Sf.
Jew N. m., pl. SD 27:5, 039A:6 M163:2,17,19,21,25,29, N&Sh B9:1, M163:17,
Jubilee N. m. N&Sh B6:7 VA.3381:15
day N. m. VA.2423:22, VA.2416:16 VA.3381:16, VA.2417:11, all Pron. passim, +Sf. VA.3381:15, pl.
M163:28, 039A:17, 041A:3, YBC:6, VA.2509:5. pl. M163:4,13,25, 041A:15, VA.2575:5, VA.2496:6, 005A:9,
VA.2484:10, VA.2424:15, 039A:17, 040A:5, 040A:5, 039A:9, N&Sh B9:14
039A:17, YBC:6, VA.2492:7, N&Sh B6:8 planet (Saturn) N. m. VA.2423:19
solitary N. f. M102:13 throne N. m. VA.2484:15,21, VA.2416:20,
to beget V. Pe. Part. N&Sh B7:8, Af. Perf. +Sf. VA.2434:12, VA.2424:10, VA.2575:15, VA.2496:16, pl. +Sf.
VA.2423:18 VA.2417:9
to howl V. Pa. Impf. 040A:8, Imper. 040A:13 even if Conj. VA.2484:12
howling N. f. +Sf. 005A:8 pain N. m. 039A:11
sea N. m. 040A:13 pus, sore N. m. 040A:4, pl. M102:9
The Dead Sea (literally sea of salt) N. m. spell, press N. m. M102:8, M163:1,28,30, pl.
VA.2423:4,12, 024A:3,6 VA.3381:4, M102:8, M163:15, N&Sh B21:1
to swear, Af. to adjure V. Af. Perf. VA.2484:5,9,20,26, Pleiades N. m. VA.2416:7
VA.2423:18, Part. 005A:9, +Sf. VA.2423:20, nature N. m. 039A:6
VA.3381:2, VA.2418:4, VA.2417:11, 039A:9, Inf. VA.2417:12 ditch (?) N. f. N&Sh B7:4
day time N. m. VA.3381:13, VA.2575:13, VA.2496:15 dog N. m., pl. VA.2484:6, 039A:13, VA.2492:2
right side N. m. +Sf. 041A:18 at all Adv. SD 27:3
to burn V. Itpe. Impf. VA.2417:10 bride, daughter-in-law N. f. VA.2509:11, SD 27:5, 005A:2,
burning Adj. f. SD 27:3. 041A:9
dear Adj. 039A:10, VA.2417:6 as Conj. VA.2423:16, VA.2417:13, 040A:9, Gordon 1934b:6,
honour, glory N. m. VA.2484:16,21, VA.2416:20, VA.2434:12, N&Sh B6:4, N&Sh B9:12
VA.2424:10, VA.2575:15, VA.2496:16, M163:13, +Sf. to return V. Af. Inf. VA.2484:3, VA.2484:18,
M163:16 Impf. pl. VA.2484:14, VA.2484:16,
type of demon N. m./f. VA.2484:3,11,14,16,17,18,23, VA.2484:26
VA.2509:14, VA.2416:16,17,18,19,20, VA.2434:2,6,7,10,12, so, similarily Adv. VA.2575:6, VA.2496:7, N&Sh B6:4,
VA.2424:3,8,11,13,14,15, VA.2417:2, VA.2509:18, 005A:9, N&Sh B9:12
VA.2417:1 convolution, winding N. f. M163:9
inheritance N. m. VA.2484:18 full moon N. m. N&Sh B6:8
month N. f. N&Sh B6:8 to cover V. Pe. Perf. 005A:7
heir N. m., pl. N&Sh B23:9, +Sf. VA.2424:12, to admonish V. Pa. Impf. SD 27:1
VA.3382:6, 039A:9,11, VA.3382:6, 024A:4 raven4 V. pl. 005A:7
inheritance N. f. +Sf. 039A:9,11 to write V. Pe. Perf. Gordon 1934b:5, Part.
(_) Acc. Part. VA.2575:9,11 VA.2496:10,12, 041A:7, ROM:2, N&Sh B9:5,7,10, N&Sh B6:9, Gordon 1934b:6
+Sf. f. Gordon 1934b:6, VA.2484:9,22, (_) to, towards, for Prep. passim, +Sf. 043A:1, N&Sh B6:4,
VA.2484:9,26, VA.2484:23, VA.2509:15, 005A:7, N&Sh B21:5,6, N&Sh B23:5, VA.2417:3,4,5,6,7, M163:13,
040A:5,6,9, 043A:2, N&Sh B9:5, VA.2423:15, N&Sh B21:7, VA.2418:1,3,4, 039A:10, N&Sh B6:3, Gordon

4 See Mller-Kessler Die Zauberschalensammlung, p. 120.

148 glossaries

1934b:6, VA.2418:2, VA.2417:10, M102:5,6,8,11,13, 005A:11, country, city N. f. N&Sh B6:3, pl. M163:5
YBC:1,2,4, VA.2509:7, VA.3382:15, VA.3381:3, VA.2492:4, west N. m. M102:5, 005A:7
M163:5,7,16,23,29, 005A:3,9, 039A:15,13,14,17, 040A:7,8,12, trustworthy Adj. pl. m. VA.2484:14, VA.2416:19,
041A:3,5,15,16, N&Sh B7:3, N&Sh B9:10, YBC:6, VA.2434:9, VA.2424:14, 005A:9
VA.2417:8,11,12, 024A:7, 043A:1 N&Sh B6:3,4, VA.3382:5, to recognise V. Eshtaf. Impf. M102:11
VA.3381:14,15, M102:7,8 brain N. m. +Sf. 040A:5
no, not Negative particle. VA.2484:10,17, VA.2423:19, oath N. VA.2423:19, VA.3382:13, +Sf. Gordon
VA.2575:13, VA2496:15, VA.2417:13, SD 27:3,4,5, M102:7,8,11, 1934b:7
M163:13,23,26,27, 040A:5, 041A:3, 043A:1,2,3,13 N&Sh B7:6, brain N. m. +Sf. M163:24
N&Sh B23:11, Gordon 1934b:6, YBC:1,2,4,6,7. The shortened to die, to be dead V. Pe. Part. VA.2417:7. Impf.
form in VA.2484:12 . see N&Sh B9:4, VA.3382:14, Af. Inf. +Sf.
garment N. m. M:102:9 VA.2417:12
outside, except for Perp. M163:13,26,2728 death N. m. 040A:2, VA.2417:2
to put on clothes V. Pe. Impf. +Sf. M102:9 groaning demon (?)5 N. f. 039A:7
into Prep. SD 27:3 rebuke N. f. N&Sh B9:5
to curse V. Pe. Perf. VA.2416:4,9,13,14,16,18, VA.3382:5, diluted Adj. VA.2484:12
005A:6, +Sf. VA.2423:3, Part. 005A:2,6, star sign N. m., pl. VA.2416:7, 005A:1, +Sf. N&Sh
VA.2509:18, M102:6, Impf. 005A:7, Pa. Part. B9:1, +Sf. M163:17,19,21,24,29, M163:17
041A:11, Itpa. Part. VA.2509:13 corrupt, spoil6 Adj./N. VA.2416:17, VA.2434:6,7
curse N. f. sg. & pl. VA.2509:2,12,13, to blot out V. Itpe. Impf. N&Sh B9:12, N&Sh
VA.2423:2,5,16,17,19,21,22, VA.2416:2,7,10,12,13,15, B9:12
VA.2416:7, VA.2575:3,10, VA.2496:4,11, VA.3382:4,10,15, to strike V. Pe. Part. Gordon 1934b:4, Impf.
VA.3381:9,11, VA.2492:5, SD 27:3,6,7,8,9,10,11,12,13, M102:6, VA.2484:8, VA.2484:24, Gordon 1934b:5,
005A:1,10,11, 024A:4,7,9, 039A:1,7,14, 041A:8,11,15, N&Sh 040A:12, Inf. 040A:12
B23:2,3,4,6,7,8, Gordon 1934b:1, YBC:4, VA.2509:10, thought N. f. pl. +Sf.
SD 27:5, pl. VA.2509:16, M102:6, +Sf. M163:3,13,17,19,21,25,26,27
YBC:5, VA.2492:6, 039A:15, VA.2423:14, request N. f. VA.2417:8
005A:2,7,8 to reach V. Pe. Impf. 040A:11
throat N. m. +Sf. N&Sh B9:9 guard post N. +Sf. 041A:20
bread N. m. 040A:8 who Interogative particle. 043A:12
whispering N. f. VA.2509:12, 041A:10 water N. m. pl. M163:8, 005A:7, 040A:8, N&Sh B21:10,
heart N. m., pl. +Sf. M163:13,22,26,27, 040A:5, 043A:3 VA.2423:10, 040A:10
M102:11,13, M163:26, M102:14, N&Sh B6:7, thing N. m. 043A:13
M163:24 something Pron. VA.2423:14,18,21, VA.2416:15,
curser N. m., pl. 005A:5 VA.2509:18, 024A:9, VA.2575:14
a male demon N. m., pl. VA.3382:11, 005A:5 word, matter N. f. M163:9,10,11, 043A:2, N&Sh B7:1, pl.
night N. m. VA.2575:13, VA2496:15, N&Sh B21:5, M163:9,11,27, + Sf. M163:3,13,17,19,25,26,27, 043
VA.3381:13, 005A:7 A:1
Lilith N. f. VA.2484:16,22, VA.2416:20, VA.3381:11, command N. m. pl. +Sf.
Gordon 1934b:2, 039A:12 M163:3,5,7,12,14,17,19,21,22,25
pirate N. m. N&Sh B9:14 species, category N. m. VA.2496:5. pl. VA.2575:4,
tongue N. m., pl. +Sf. N&Sh B9:2, N&Sh VA.2496:5
B6:10 shining (?) Adj. f. (perhaps from )VA.3382:12
there is not Part. M102:13, 041A:14, N&Sh B21:7 dead N. m., pl. VA.2423:13, VA.2417:4,7,11,12, M102:6,
forever Adv. VA.2509:5, VA.2423:23, VA.3381:16, 039A:16
VA.2492:6, 039A:15, 041A:3, YBC:4,5, 039A:17 angel N. m. VA.2484:23, VA.2509:14,18,
against Prep. +Sf. N&Sh B6:5,6, 043A:2,3, VA.2416:5,11, VA.2424:12,13, VA.2575:7,8, VA.2496:8,9,
N&Sh B6:2 VA.3381:3, M102:3,10, M163:15, 005A:3, 024A:8,
to be struck V. Pe. Impf. N&Sh B9:3 041A:12,13,17,19, N&Sh B9:14, N&Sh B21:14, N&Sh B23:5,10,
a hundred Num., dual VA.2484:14,22, VA.2509:19, pl. M163:13,15,16,18,23,26, VA.2484:14,25,26,
VA.2416:19,20, 041A:18, VA.2434:10, VA.2424:12, VA.2416:4,6,19, VA.2434:9, VA.2424:14, VA.2575:8,12,
040A:9 VA.2496:10,13, VA.3382:15, 040A:10, ROM:1
- one who Rel. Pron. VA.2423:5, VA.2416:11,1,4,16,18, to salt V. Pe. Perf. 043A:7
VA.3382:4,13, VA.3381:15, M102:2,3 to regn V. Af. Perf. M163:28, Impf. M163:28
tormentor N. f. VA.2484:11,16,22, VA.2416:17,20, king N. m. M163:4, 039A:4,5,14, YBC:3, VA.2492:5,
VA.2434:7, VA.3381:11 +Sf. Gordon 1934b:2
to vanquish V. Pe. Impf. N&Sh B9:4, +Sf. kingdom N. f. N&Sh B21:11, N&Sh B21:10, +Sf.
VA.3381:16 041A:14, VA.2417:9

5 MD p. 241a.
6 See the Mandaic mhblt, part. Pa. f. st. emph. of hbl (DM p. 259a).
 glossaries 149

to speak V. Pa. Impf. N&Sh B6:10, Part. to touch V. Pe. Perf. SD 27:3, Impf. SD 27:3,
005A:8 SD 27:4,5, VA.2575:13, VA.2496:15
word N. m. N&Sh B6:10 watercourse N. m., pl. M163:22
words N. f. pl. VA.2423:20, VA.2575:9, VA.2496:11, to vow V. Pe. Perf. +Sf. VA.2423:3
VA.3381:10, N&Sh B23:4 river N. m. 040A:13, N&Sh B21:9
speech N. m. 005A:4 to give light V. Itpa. )?( M163:15
from Prep. Passim, +Sf. m. VA.2418:3, N&Sh B6:5, fire N. f./m. SD 27:2,3, pl. VA.2509:6, 041A:4
VA.2416:17,20, VA.3382:3, M102:12, N&Sh B23:7, to depart V. Pe. Impf. VA.2484:10, VA.2417:17,
040A:15, 040A:8, VA.2484:6,10,16, VA.2575:5,7, VA.2434:4, Af. Perf. M163:26, Imper. M163:27
VA.2496:6,8,14, 040A:15, 043A:2, N&Sh to go down V. Pe. Perf. VA.3381:2, Af. Perf. m. pl.
B6:5, N&Sh B21:13, VA.2423:18 VA.2509:6, 041A:4, Impf. 005A:9, Imper.
whence Adv. N&Sh B21:5,6 M102:10
to appoint V. Pa. Part. VA.2509:17, VA.2423:12, to protect V. Pe. Part. 040A:10
ROM:2, 040A:6,7 protector N. m. VA.2417:5
oppressor N. m., pl. +Sf. N&Sh. B21:8 affliction9 N. f. SD 27:4
overturning7 N. f. 039A:7 foot N. m. +Sf. VA.3381:7
to dissolve V. Itpe. Impf. N&Sh B9:2 vow N. m. VA.2423:2,5,7,16, VA.2416:7,10,12,13,15,
to hand over V. Pe. Part. SD 27:7,8,9,10,11,12,13, VA.3382:4,10, VA.3381:9, 024A:4,7,9, N&Sh B23:4,
Imper. VA.2509:16, 041A:15 VA.2575:3,10, VA.2496:4,11, pl. VA.2509:2,
protective8 Adj. VA.2417:6 VA.2423:7,17,20,21,22, VA.2416:2, 005A:9, 039A:1,7, 041A:2,
magical act, sorcery N. m., pl. VA.2416:7, N&Sh B23:2,7, 041A:17, +Sf. VA.2423:14,
VA.3382:4,15, VA.2575:2,9,12, VA.2496:2,11,14 VA.2416:14, SD 27:14, 039A:6
intestines, bowels N. m. pl. +Sf. 040A:4 - dative particle, Prep. +Sf. 005A:11
west N. m. M102:5 rest N. m. VA.2492:4, 039A:13, YBC:1
distinct Adj. m. 043A:1, pl. VA.2484:14, female N. f. VA.2484:19. pl. VA.2423:17, VA.3381:10,11,
VA.2416:19, VA.2434:9, VA.2424:14 N&Sh B23:2, 039A:8,11,12, VA.2417:8
to suck V. Pe. Perf. VA.2423:18 soul N. f. sg. & pl. 005A:5, 039A:15, YBC:5, pl. +Sf.
middle Adj. m. VA.2417:7 VA.2423:15, VA.2417:12
foster mother N. f. VA.3382:11 to be estranged V. Itpe. Impf. N&Sh B9:3
to rebel V. Pe. Part. VA.2509:12 , incubus N. m., pl. VA.3382:11
master N. m. M163:23, VA.3381:2, N&Sh B21:10, to sprinkle, spatter V. Pe. Impf. M163:24
+Sf. VA.2423:10, VA.3381:4, pl. VA.2575:1, to take V. Imper. VA.2509:9, VA.2423:13, 041A:8,
VA.2496:1, M163:20, 041A:14, +Sf. VA3382:9, VA.2509:16
VA.2496:7, M163:19, VA.3382:6,16 to inflate V. Pa. Imper. 040A:4
sick N. m., pl. N&Sh B6:7 to attack V. Pe. VA.3381:16, VA.2418:3
cruel Adj., f. VA.2509:10 to fall V. Pe. Part. 005A:2, Impf. N&Sh B9:10,
to afflict V. Pa. Imper. N&Sh B7:8 M163:2, Part. 040A:9, Imper. N&Sh B7:6,8, Inf.
chariot N. f. VA.2484:11, VA.2416:17, VA.2434:6 N&Sh B7:7, Af. Inf. 040A:8
foetus (?) N. m. pl. Gordon 1934b:5, f. pl. to go out, to be released V. Pe. Perf. N&Sh B7:4,
Gordon 1934b:5 Impf. M163:26, VA.2416:17, VA.2434:4,
bitterness N. m. N&Sh B7:4 VA.2484:10, VA.3382:14, VA.2509:19, VA.3382:7,
foster father N. m. VA.2417:6 041A:18, SD 27:6, VA.2575:5,13, VA.2496:6,14,
mistress N. f. VA.2484:3,11, 039A:2,4,5,10,14, YBC:3, M163:13,27, Part. N&Sh B6:10, Imper.
VA.2492:5, VA.2417:4, +Sf. VA.2423:10 VA.2484:12, VA.2416:18, VA.2434:7, Gordon 1934b:7, Inf.
sender N. m. +Sf. VA.2423:11, 039A:6, Af. Impf. pl. VA.2484:14,16,21,23, VA.2416:20,
N&Sh B23:9, VA.2575:6, VA.2496:7 VA.2434:10,12, VA.2434:10,12, VA.2424:11,14
sending, visitation N. f. VA.2509:10,14, soul, body N. f. +Sf. f. VA.2484:25, pl.
039A:10 VA.2423:8
because of Prep. VA.2423:19,20 to gather, to seize V. Pe. Perf. +Sf. M163:23, Part.
affliction N. m. VA.2423:6, 039A:7, N&Sh B23:1
VA.3381:9, VA.3381:11 +Sf. gathering N. f. VA.2509:9, 041A:8,15
VA.2423:14, to revenge V. Pe. Impf. 005A:6
town N. f. VA.2509:12, SD 27:1, 041A:10 vengeance N. 005A:6
two hundred Num. M102:12 to clap, to strike V. Pe. Impf. VA.2417:10, Af. Perf.
louse eggs N. m. VA.2418:5 N&Sh B21:13
bark N. f. +Sf. 040A:10 net N. m. +Sf. VA.2484:25
daybreak N. m. pl. 005A:7 to forget V. Itpe. Impf. M102:13

7 MD p. 246b.
8 PS p. 287b.
9 See Mandaic nia, MD p. 205a.
150
to give V. Pe. Impf. N&Sh B6:4
old man N. m., pl. VA.2423:4, 11, 024A:3,5
numerous Adj. N&Sh B6:3
to walk V. Pa. Part. VA.3381:4
base, anvil N. m., pl. M102:8, perverted
devils (see MD, p. 310)
bear witness V. Pe. Inf. VA.2492:5, 039A:14,
YBC:3
leash, collar N. m. pl. VA.2492:2, 039A:13
end Adv. M163:20
end after Prep. 040A:5
to place upside-down, to pour over V. Pe. Part.
N&Sh B21:12
to stop up V. Itpe. Imp. +Sf. 005A:4
satan, demon N. VA.2423:18,21,23, N&Sh B9:14, pl.
005A:5, VA.2575:3, VA.2496:3
moon N. m. VA.2416:7
black Adj., pl. 040A:10
book N. m., pl. N&Sh B6:9
to look at V. Itpa. Perf. VA.2484:11, VA.2434:5,
VA.2416:17
to shut up V. Pe. Part. M102:8, Pa. Imper.
043A:2, Inf. N&Sh B6:1, Itpe. Impf. N&Sh
B9:3
to ascend V. Pe. Part. +Sf. 040A:13
to be blind V. Pe. Part. N&Sh B6:7
blind man N. m., pl. M163:15
underworld N. f. VA.3381:6
blind person N. f. 040A:15
to lean on V. Pe. Impf. N&Sh B9:14
to hate V. Pe. Part. 040A:8
evil, odious Adj. VA.3382:4, VA.3381:10, 040A:11, pl.
M163:3,13,17,19,21,25,26,27 +Sf. N&Sh B21:8
hatefulness N. f. M163:26,27
to fetter V. Imp. 005A:4, Imper. 005A:6
hair N. m. +Sf.
see
to do, to act V. Pe. Perf. VA.3382:5, N&Sh B7:9, N&Sh
B21:10, VA.2423:10,15, M102:11, Part. VA.3381:4,
N&Sh B9:13, VA.2423:11, VA.3382:5, M102:5, 041A:6,
M102:6, VA.2509:7, VA.3382:15, VA.2509:17,
+Sf. M102:3, Impf. VA.2423:15, pl.
039A:16, YBC:5, Itpa. Impf. M102:7
slave N. m. N&Sh B21:10
practitioner N. m., pl. +Sf. VA.3382:9,
VA.2423:11, VA.2575:6, VA.2496:7, VA.3382:16
to transgress V. Pe. Perf. M163:19, Part. 005A:3
bolt N. m. 040A:4
quickly Adv. VA.2418:5, VA.2509:9, N&Sh
B9:13, VA.2509:16, VA.3381:15, 041A:7,14, 043A:1,
VA.2509:15,16, 041A:14, VA.2509:16, 043A:4
until Conj. VA.2484:9,24, M163:24, 040A:11
to pass V. Pe. Part. 041A:20
( magical) act N. m., pl. VA.2416:10,12,13,
VA.3382:10, 041A:16, 005A:4
depth N. m. M163:29
to cause distress, to oppress V. Af. Part. 024A:9
unpleasant Adj., pl. VA.2423:10
strong Adj. f. VA.2509:10, pl. VA.2509:12,13,
041A:11
time N. m. VA.3381:13, 005A:11, 040A:11
signet-ring N. m. ROM:4
upper Adj., pl. M102:12
glossaries
eye N. f. +Sf. N&Sh B21:4, VA.2484:24, pl.
005A:7, N&Sh B6:4, N&Sh B9:4, +Sf. VA.2492:3,
VA.2418:2, 039A:13, YBC:1, M163:22,23
N&Sh B6:7
evil eye N. VA.2423:18,20,21,23
heel N. m. +Sf. N&Sh B21:13
spell, exorcism N. m. N&Sh B23:4, N&Sh B23:3
to delay V. Pa. Impf. VA.2417:13, VA.2484:10
to disturbe V. Itpe. Impf. N&Sh B9:4
against, upon Prep. Passim, +Sf. N&Sh B6:10, N&Sh
B21:4,7, VA.3381:2, M102:10, 005A:11, N&Sh B21:6,14,
VA.2417:1,2,3,4, VA.2484:5,20, 039A:9,10, 040A:2,5,6,7,
Gordon 1934b:3,5, VA.2416:14,16,17,18, VA.2434:7,
040A:3,7, 041A:18, N&Sh B7:6,8, N&Sh B9:14, 041A:5,
VA.2484:5,7,9,12,22, VA.3382:6,14, VA.2418:2,4,
M163:21, 039A:10, 040A:14, N&Sh B9:4,5,7, 005A:6,
VA.2484:6, VA.2492:1, M102:7,9, 039A:8,9,11,12,
M163:23, N&Sh B23:9, VA.2509:5, VA.2423:13,18,20,
VA.2416:9,11,13,15, 041A:4, N&Sh B21:12,
VA.3381:16, M163:18 M102:7,9, VA.2509:7
to enter, put in V. Pe. Imper. 040A:10,14, Pa. Part.
VA.2423:15, VA.2417:12
world, eternity N. m. VA.2484:12,17, VA.2509:18,
VA.2423:15,16, VA.3381:6, M163:11,28, 005A:6, 039A:4,10,
VA.2575:5,13, VA.2496:5,14, VA.2417:13, M163:20,
N&Sh B9:12, VA.2416:16, VA.2424:15, M163:28,29,
M102:14, N&Sh B7:3. pl. M102:14, M163:30
immediately Adv. N&Sh B7:9. See also
with, together with Prep. N&Sh B23:6,7
people, population N. m. +Sf. N&Sh B6:3
column N. m. M163:15
cloud N. f., pl. M163:24, N&Sh B21:13, M163:23
neck charm N. f. VA.2509:13, VA.2423:5,
VA.2509:10, VA.2575:3,10, VA.2496:4,12, VA.3382:10,
VA.3382:15, 041A:9, 006A:10, pl. VA.3381:9, +Sf.
VA.2423:14, VA.2509:13
to deal with V. Pe. Perf. VA.3381:15
earth N. m. VA.2423:13, VA.2417:6, VA.2417:8
misfortune N. f. 041A:16
chill N. f. 039A:11, 005A:10,
VA.2575:3, VA.2496:3, pl. VA.2423:8, N&Sh
B9:13
bed N. m. +Sf. 040A:7
to flee V. Pe. Perf. VA.2423:10, Imper. ? Gordon
1934b:7
to exorcise V. Pe. Part. N&Sh B23:1
ten Num. VA.2484:14,25,26, VA.2416:19, VA.2434:9,
VA.2424:14
( expresses future occurrence) Adj. VA.2423:15,
VA.2417:12
body N. m. +Sf. VA.2416:8,19, VA.2434:10, VA.2492:4,
039A:13, 040A:3, VA.2418:3, VA.2484:14, YBC:1,
VA.2423:16, VA.2417:12, VA.2417:10
mouth N. m. VA.2423:3, M102:8, N&Sh B21:6,14,
024A:3,5, N&Sh B6:1,5,9, ROM:2, 024A:2, N&Sh B6:5,
+Sf. N&Sh B21:3, M163:13,26,28, 005A:2,4,
043A:2, N&Sh B9:2, N&Sh B6:7,10
command N. m. M163:18, +Sf. M163:25
retribution N. f. N&Sh B9:13
loosing, dissolving of a spell N. m. M102:7
to clasp, bind V. Pe. Perf. +Sf. M163:23, Part.
N&Sh B9:1, M163:23
to cease, stop V. Itpe. Perf. M163:23
 glossaries 151

to keep away V. Impf. VA.2424:13, Imper. 040A:12, N&Sh B6:6, +Sf. VA.2417:11, Impf.
VA.2575:12, VA.2496:14, Ittaf. Impf. VA.2575:9, VA.2509:15, 041A:14, N&Sh B9:5,6, 043A:2,3, Af. To
VA.1496:10 resurrect Part. VA.2417:12
restraint N. f. VA.2423:16 body N. f. +Sf. VA.2416:19,20, VA.2424:12,
iron N. m. VA.2509:9,16, 041A:8 M102:12, 040A:9, 041A:18, VA.2484:15,22, VA.2509:19,
to depart V. Pe. Impf. VA.3382:7, VA.2434:10, ROM:2
VA.2424:11,13, VA.2575:5,13, VA.2496:6,14, +Sf. 024A:8, close distance N. m. 005A:2
Imper. VA.2484:12, VA.2416:18, VA.2434:8, Inf. to kill V. Pe. Perf. 040A:5, Imper. 040A:5,9
041A:13 killing N. m. VA.2423:9
maid servant N. f. +Sf. VA.2484:7, charm N. m. VA.2484:18, VA.2509:1, VA.2423:1, VA.2434:2,
VA.2492:1, 039A:12 VA.2424:3, 039A:1, 040A:1,14, 041A:1, N&Sh B23:5,
( Itpe. with )to punish V. Pe. Impf. VA.2484:9 005A:10, pl. VA.2423:10,19, VA.2416:1,16, VA.3381:9,
to steighten V. Pe. Part. 040A:12 N&Sh B23:3, +Sf. 005A:9
to melt, to dissolve V. Pe. Imper. VA.2418:2 knot N. m. pl. VA.2423:10,15, +Sf. N&Sh
release (from a spell) N. f. VA.2492:6, 039A:15, YBC:5 B23:11
to open V. Pe. Perf. N&Sh B21:3,7, Imper. established Adj. 005A:11, M102:14, VA.2417:13,
VA.2509:9,16, 041A:7,14 M102:14, M163:30, VA.2417:12
idol N. m., pl. VA.2484:19, VA.2423:17, VA.2417:8, anger N. m. +Sf. VA.2484:10
005A:10, 039A:8,12, N&Sh B23:1, VA.3381:10,13, misfortune10 N. m. VA.2418:4
M102:5,7, 041A:10, +Sf. M163:21,25,29 voice N. 005A:6, 005A:6,7,8
( female) idol N. f. pl. VA.3381:13 vermin N. f. VA.2418:5, N&Sh B9:13, N&Sh B9:13
to pervert V. Pe. Part. M163:15 possession, property, livestock N. m. +Sf. f.
to want V. Pe. Part. VA.3381:15 VA.2484:13,22,24,26, VA.2424:11, YBC:7
to hunt V. Pe. Part. VA.2417:7 to terminate V. Pe. Impf. VA.2492:4, 039A:14,
to shout V. Pe. Inf. N&Sh B7:6 YBC:2
curl N. f. pl. M163:23 verse N. m. N&Sh B9:5,7,10
to heed, obey V. Pe. Part. 043A:1, Inf. 005A:5 to come near, approach V. Impf. 041A:16,
temple N. m., pl. +Sf. VA.2418:2 VA.2575:13, VA.2496:15, 041A:3, VA.2509:17,
bird N. m., pl. M102:9 041A:15, VA.2509:5
tassle N. f. VA.3381:6 war, battle N. m. M163:26
to pray V. Itpa. VA.2496:12, VA.2575:10 to call V. Pe. Perf. VA.2509:13, Part. 005A:5,
to attach V. Pe. Part. N&Sh B9:1, N&Sh B23:1 VA.3381:3, 041A:11, +Sf. VA.2418:1,3, VA.2417:8,
binding N. m. N&Sh B23:4 043A:1, N&Sh B6:4, M102:3, Af. Impf. +Sf.
to contaract V. Pe. Perf. 043A:6 005A:9, Itpe. to be called, designated, Part.
to neigh V. Pe. Impf. 040A:8, Part. 005A:8 VA.2575:5,7,11,13,14, VA.2496:6,8,10,12,15, 005A:9, N&Sh
shout, cry N. f. N&Sh B23:5, VA.3382:13 B7:2, 005A:4
trouble N. m. 041A:17 to happen V. Pe. Perf. N&Sh B7:3, N&Sh B7:3,
, to tie up V. Pe. Part. ROM:4 VA.2423:19
to receive V. Pa. Imper. VA.2423:14, Gordon near Adj., f. VA.3381:13, 005A:2
1934b:7 VA.2423:13, VA.2423:14, 024A:7, SD 27:6, relative N. m., pl. SD 27:5
Inf. 039A:6, Ittaf. Impf. M102:7 invocation N. f. VA.2509:10,13, 041A:8,12,
grave N. m., pl. VA.2423:10, N&Sh B7:4 VA.3382:10, N&Sh B23:4, N&Sh B23:4,6,7,8, pl.
to shout, wail, V. Pe. Impf. 040A:8, 040A:13, VA.2509:13
Part. 005A:8, Imper. Gordon 1934b:7 mishap N. f. VA.2423:5, VA.2575:3,10, VA.2496:4,12,
holy Adj./N. m. M102:14, pl. VA.2484:14,25, N&Sh. B7:3, +Sf. VA.2423:14
VA.2416:5,19, VA.2434:9, VA.2424:14, VA.2575:8,12, corner N. m. & f., pl. VA.3381:13, N&Sh B6:9
VA.2496:10,13, VA.3382:15, M163:16, pl. f. warrior N. m. VA.2492:5, 039A:5,14, YBC:3
M163:29 harmful Adj. VA.2575:9,12, VA.2496:11,14
before, to Prep. VA.2484:15,21, VA.2509:12, VA.2423:20, bow N. f. 040A:4
VA.2416:20, VA.2434:11, VA.2424:10, VA.2575:15, M163:18, head N. m. +Sf. 005A:8
M102:7,14, 041A:11, 043A:1, VA.2496:16, +Sf. f. master N. m. 024A:1,4,8
VA.2484:6,9,24, )(VA.2484:10. of old great, large Adj. m., pl. M163:15
first N. f. M163:18,21,23,27, 039A:10 great Adj. m. VA.2484:7,12, VA.2509:17,18, VA.2416:11,
to deal rigorously V. Pa. Part 040A:11 VA.2575:15, VA.2496:16, VA.2492:7, 039A:4,5,14,17, 040A:12,
snare N. m., pl. VA.2509:9, 041A:8,14 041A:15,17, N&Sh B6:9, YBC:3,5,6, VA.3382:12,13,
to stand V. Pe. Impf. VA.2484:9,24, VA.2492:5, VA.2418:2, VA.2417:5,6, VA.2417:11, SD 27:2,
N&Sh B9:7, Part. VA.2484:15,21, VA.2416:19, VA.2434:11, M102:3,14, M163:20,23, Gordon 1934b:2. f. VA.2417:3,5
VA.2424:10,15, VA.2423:16, M163:28,30, VA.2484:8, greatness N. f. M163:20, M163:16, +Sf.
005A:2, VA.3381:6,7, N&Sh B6:2,5, N&Sh B23:6, M163:16

10 MD p. 412b.
152
rabbi N. m. VA.2423:13, 024A:7
to raise V. Pa. Perf. +Sf. VA.2423:18
master N. m., +Sf. VA.2492:1, 039A:13
to lie down V. Pe. Inf. VA.2418:1
lust N. f. VA.2423:9
to tremble V. Pe. Part. 040A:11
to punish V. Pe. Impf. +Sf. VA.2492:3
to flow V. Pe. Part. 040A:13
to run V. Pe. Perf. N&Sh B21:7
anger N. m. VA.2484:7, VA.2484:12
spirit N. f. VA.2423:9,10, VA.2418:3, 039A:2,7,8,
040A:1,3, N&Sh B9:14, pl. VA.2509:7, VA.3382:11,
VA2423:8,9, VA.2575:2,9,12, VA.2496:2,3,11,14,
M163:29, N&Sh B23:3,10, VA.2418:1, +Sf.
040A:9
far distance N. m. 005A:2
height N. m. M163:29
spittle N. m. + Sf. N&Sh B9:2
mystery N. m. VA.2416:11, VA.3382:13, M102:1,13, 043A:1,
N&Sh B6:1, N&Sh B21:1, N&Sh B21:10, pl. VA.2484:10,
VA.2416:17, VA.2434:5, M102:11,12, N&Sh B21:10,
M102:13, +Sf. M163:21
to remove V. Pa. Impf. 041A:16
far-off one N. m., f. VA,3381:13, 005A:2, pl.
SD 27:5
to love V. Pe. Part. +Sf. N&Sh B6:3
mercy N. m. pl. 024A:2
foot N. f., pl. N&Sh B21:7, +Sf. ROM:3, to confuse V. Pa. Impf M102:11
M163:3,7,12,14,17,19,21,22,25
spittle N. m. +Sf. N&Sh B9:2
first day of the lunar month (New Moon Day) N. m.
N&Sh B6:8
head N. +Sf. N&Sh B21:13, VA.2484:8,24,
039A:11, VA.2418:2, 041A:19
mount N. f. +Sf. M163:11
to bend over V. Pe. Part. 005A:2
horse N. m. +Sf. VA.2484:25
to wink V. Pe. Part. N&Sh B21:4
high, exhalted Adj. M163:29
to cast, thow down V. Pe. Impf. , +Sf. VA.2484:8
hill, high place N. f. pl. M102:9, M163:21
meditation N. f. M102:11
wish, will N. f. VA.3381:4, +Sf. 039A:16, YBC:5
thought N. m. +Sf. M163:27
heaven N. f. VA.2484:16,21, VA.2416:20, VA.2434:12,
VA.2424:10, N&Sh B21:10,13
domain N. f. +Sf. VA.2424:10, shofar, horn N. m., pl. VA.2509:12,13,
VA.2484:16,21, VA.2416:20, VA.2434:12
evil, wicked Adj., pl. VA.3382:7
to shine V. Pe. Part. VA.3381:5
to ask V. Pa. Part. +Sf. 040A:13
to burn V. Itpa. Impf. +Sf. VA.2492:3, affliction N. f. VA.2509:3,10, VA.2423:5,6,16,17,21,22,
039A:13
to glorify V. Itpa. Part. VA.3381:5
seven Num. N&Sh B6:7, VA.2484:10, VA.2416:6,
VA.3382:12, VA.2492:7, M102:12,13, M163:9,20,23, 039A:17,
N&Sh B6:8, YBC:6
to swear, adjure, Af. to make swear, impose an oath V.
Af. Perf. VA.2484:5,22,26, VA.2509:5, VA.2423:17,18,
VA.2416:9,11,13,15, 040A:2, 041A:3, Gordon 1934:2,5, +Sf.
VA.2416:4, VA.2484:9,20, Part. +Sf.
VA.2423:20, VA.2417:11,12, M102:10, 039A:10, N&Sh
B6:8
glossaries
to leave V. Impf. VA.2423:17,
VA.2423:19,21
Sabbath, week N. f. N&Sh B6:8
to heat up V. Pa. Impf. +Sf. VA.2492:3,
039A:13
to send forth, to cast out V. Pe. Perf. + Sf. N&Sh
B7:6, Impf. +Sf. VA.3381:16
to throw, hurl V. Pe. Perf. +Sf. M163:23
to send V. Pe. Perf. 005A:7, 024A:7, 005A:6,
005A:11, +Sf. N&Sh B7:5, Part. +Sf.
VA.2423:13,16, M102:2,3, Pa. Part. VA.2484:19,
005A:9, Imper. 039A:12, VA.2492:1, Inf.
VA.2484:2, 040A:1, VA.2484:18, Impf. 040A:5,
039A:10, VA.2484:6, VA.2484:14,16,26,
Itpa. Perf. VA.2484:12, VA.2434:7, 039A:8,
VA.2509:8, VA.2416:17, 041A:6, Impf. M102:5,
039A:9, M102:7, Part. VA.2423:9
dispatch N. f. VA.2509:14, VA.2423:9, VA.3381:9, +Sf.
VA.2423:14
demon, spirit N. m., pl. 005A:5
to fly V. Pe. Imper. 040A:14
whip N. m. 040A:12
authority N. f. N&Sh B21:10, +Sf. 039A:16, YBC:5,
VA.2424:10, M163:3,6,7,12,14,17,19,21,22,25
shofar-bans (?) N. m. pl. 039A:2
street, market N. m. pl. N&Sh B6:9
wall N. m. N&Sh B21:11
to inflame V. Pa. Impf. +Sf. VA.2492:2,
039A:13, VA.3381:16
blackning N. f. N&Sh B9:13
surface N. m., pl. VA.3381:13
neighbor N. m. pl. SD 27:5, M163:20, + Sf.
040A:8
demon N. m. VA.2423:9. f. VA.2423:6,
M102:7, pl. 005A:4, N&Sh B23:9, VA.2496:3,
VA.3382:11, VA.3381:10, Gordon 1934b:6
remanat N. m. +Sf. 005A:7
to save V. Imp. VA.2575:9, VA.2496:10, Itpe.
VA.2496:12, VA.2575:10
inflammation of the ear N. m. N&Sh B9:13
inflammation N. m. N&Sh B9:13
sun N. m. VA.2484:15,21, N&Sh B7:7, VA.2416:19,
VA.2434:11, VA.2424:10, M163:8
)(mountain peak N. m. VA.2509:20
sleep N. f. VA.2492:3, 039A:13, YBC:1
VA.2416:8,10, VA.3381:11, 041A:11
demon, plague N. m., pl. N&Sh B23:9
fatigue N. m. VA.2484:8, 040A:7
to finish V. Itpe. Impf. N&Sh B9:4
VA.2416:2,7,10,12,13,15, VA.2416:7, VA.2575:10, VA.2496:11,
VA.3382:10, SD 27:4, 005A:10, 024A:5,8, 039A:7, 041A:12, +Sf.
VA.2423:14, pl. N&Sh B23:2,4,8,
005A:5
chain N. f. VA.2492:2, 039A:13, pl. VA.2509:9,
041A:8, VA.2509:16
sixty Num. M163:23
to lie V. Part. VA.2423:13, VA.2417:7, Etpa. Perf.
M163:18
dead N. m. pl. SD 27:6
flame N. f. N&Sh B9:4
 glossaries 153

to send V. Pe. Perf. +Sf. N&Sh B7:5, Impf. , angel, prince N. m. SD 27:2, pl. +Sf. N&Sh B9:1
040A:11 family N. f. 043A:12
to have power over someone, to dominate V. Part. to dwell V. Pe. Part. N&Sh B9:14, Gordon 1934b:3,
VA.2509:14, 041A:13, +Sf. 039A:15, 040A:10
VA.2484:16,21, VA.2416:20, VA.2434:12, Pa. Part. to untie, release V. Pe. Impf. VA.2423:5, 024A:3,
M102:3,4 039A:13, 040A:3, VA.2423:17,19, 21, Pa.
messenger N. m. +Sf. VA.2484:7, VA.2492:2, Inf. N&Sh B23:11, Itpe. Perf. VA.2423:22, Part.
039A:13 VA.3382:12, Impf. VA.2492:2
ruler N. m. Gordon 1934b:2, 039A:15, YBC:5 permission, release N. f. M163:15
to be completed V. Part. +Sf. VA.2423:20 sound N. m. VA.2423:16, VA.2424:15, VA.2417:13, M102:14,
peace N. m. VA.2417:3,4,5,6,7, VA.2417:1,2, 005A:11, M163:28,30
N&Sh B6:3, , year N. f., pl. N&Sh B6:7
completeness (of body) N. f. 039A:17, YBC:6 to drink V. Pe. Impf. VA.2484:8, VA.2417:10,
to remove V. Pe. Imper. 040A:9 Imper. VA.2484:12, N&Sh B7:8, 040A:8
name N. m. M102:12, M163:9,10,11,13, to silence V. Pa. Impf. N&Sh B6:9, Inf.
M102:11,14, M163:5,6,10,11,12,16,24, 039A:9, N&Sh B6:1, N&Sh B6:5
041A:19, VA.2484:13,15,17,18,19,21,22, VA.2423:13, to claim V. Pe. Imper. +Sf. VA.2417:13
VA.2416:14,15,16,18,19,20, VA.2434:9,10,13, VA.2424:10,12,13, to break V. Pe. Part. N&Sh B23:11, Imper. 043A:3,
VA.3382:14,16, VA.2492:6, VA.2418:4, M102:3,10,11,12,14, Itpe. Part. VA.3382:12, Impf. N&Sh B9:4
M163:13,14,16,26,29, 005A:3, 039:15, 040A:2,10, 043A:3, calamity, fracture N. m. N&Sh B9:5, pl. VA.2423:19,
N&Sh B6:8, N&Sh B7:8, N&Sh B9:14, N&Sh B21:11, brocken sounds of the shofar VA.3381:12
N&Sh B23:5,6,7,10, Gordon 1934b:7, YBC:5, +Sf. crown N. m. N&Sh B21:10, +Sf. VA.2509:7, 041A:5,
039A:4,5, M163:15, 024A:8, 041A:5,6,12,13,15,17,19, N&Sh B21:11
N&Sh B23:10, +Sf. 005A:5, VA.2484:15,19, abyss N. m. VA.2509:6, 041A:5, pl. 040A:10
VA.2509:6,7,15,17,18, VA.2423:15, VA.2416:5,9,11,19, again Adv. VA.2484:11,25, VA.2423:18, VA.2416:11,13,15,17,
VA.2434:11, VA.2424:10, VA.2424:12, VA.2575:7,8,11,14, VA.2434:6, VA.2417:11, Gordon 1934b:6
VA.2496:8,9,12,16, VA.3381:16, VA.2418:1, M102:10,11, ox N. m. M163:18, 040A:9
M163:1,28,29, 005A:5, 040A:10, 041A:17, N&Sh B6:9,10, praise N. f. +Sf. VA.3381:5
N&Sh B7:1,6,9, N&Sh B9:12, N&Sh B23:9, VA.2575:1, under Prep. M163:3,5,6,7,12,14,17,19,21,22,25, N&Sh B21:9,
VA2496:1, VA.2484:18, SD 27:2, VA.2423:11, pl. ROM:3, pl. 040A:10
005A:3,4, N&Sh B7:2, +Sf. 024A:5, lower Adj. M102:12,13, M163:9
M163:16, 043A:1 astonishment N. m. VA.3382:14
left side N. f. +Sf. 041A:19 south N. m. M102:6
heaven N. m. pl. VA.2423:9, VA.2416:6, VA.3382:1,12, three Num. VA.2423:4, VA.2423:11, 024A:2,5
VA.3381:2,5, M102:4,6, M163:8,9,24, N&Sh B9:4, thirty Num. 040A:5, N&Sh B6:8
005A:1, 024A:1,2, N&Sh B21:10 to be speechless V. Af. Perf. M163:26, Imper.
Sabbatical cycle N. f. N&Sh B6:7 M163:27
to hear, to obey V. Pe., Perf. 005A:5,6, +Sf. eight Num. VA.2416:19,20, VA.3382:12, M102:12, 040A:6,9,
N&Sh B6:4, Part. 043A:1, Af. Imper. 043A:1 041A:18, M163:24
to minister V. Pa. Part. VA.2484:15, VA.2416:20, strong, powerful Adj./N. f. VA.2484:11,
VA.2434:11, VA.2424:10, VA.2496:16, M163:16, VA.2509:10, VA.2416:17,18, VA.2434:6, VA.2575:9, VA.2496:11,
VA.2575:15 M163:9, VA.2434:7. pl. VA.2416:7,10,12,13,15,
to ban V. Pa. Impf. VA.3381:8, VA.3381:13 VA.3382:10, M163:27, N&Sh B6:2
ban N. f. VA.3382:14, 039A:2, pl. remedy N. f. 039A:15, YBC:4
VA.2416:8,10, VA.3381:11 see
see two Num. VA.2484:14,22, VA.2509:19, VA2423:4,11,12,
to remove V. Pa. Imper. VA.2417:9 VA.2434:10, VA.2424:12, 024A:3,6
hour N. f. VA.3381:16 to divorce V. Pa. Perf. Gordon 1934b:6
speech N. f. 005A:1 hen N. f. N&Sh B21:3
leg N. m., pl. +Sf. N&Sh B9:3 cock N. m. 005A:7, M163:6
to take V. Imper. Gordon 1934b:6, VA.2423:14, gate N. m., pl. 2509:9,16, 041A:8
024A:7, Itpe. Impf. M102:13,14

Hebrew

behind Prep. VA.2423:22, +Sf. 041A:19 M102:14, M163:28,30, 024A:9, 039A:17,18, 041A:17,20, 043A:4,
god N. m. VA.2423:22. pl. VA.2416:9 N&Sh B6:10, N&Sh B7:9, N&Sh B21:13, N&Sh B23:11,
unknown Adj. pl. VA.2423:19 Gordon 1934b:9, YBC:7, VA.2418:5
no Negative particle N&Sh B9:5 to say V. Perf. N&Sh B6:10, N&Sh B21:13, Part.
amen, firm Adv. m. VA.2484:17,18, VA.2509:21, VA.2484:23, VA.2424:12
VA.2423:16,23, VA.2416:11,16,20, VA.2434:13, VA.2424:15, I Pron. VA.2484:1, VA.2434:1, VA.2424:3, Gordon 1934b:9
VA.2575:15, VA.2496:17, VA.3382:16, VA.3381:16, VA.2417:13, healing N. f. N&Sh B9:6
154 glossaries

anger N. m. 040A:9, 043A:19 chariot N. f. + Sf. VA.2423:21

you Pron. VA.2509:21, M102:10
Creation (Biblical) N. f. Gordon 1934b:8
blessed Adj. VA.2423:21, M102:10
great Adj. M102:11, 040A:9, 043A:21
he Pron. VA.2423:21
to be V. Impf. N&Sh B9:5, N&Sh B9:6
hallelujah Interj. VA.2484:17,27, VA.2416:16,20,
VA.2434:13, 041A:20, Gordon 1934b:8, Gordon
1934b:8
wrath N. f. 043A:20, 040A:9
to grace, favor V. Impf. +Sf. 041A:20, Imper. +Sf.
VA.2509:21, 041A:20
ban N. m. N&Sh B21:13
day N. m., pl. Gordon 1934b:8
because Conj. VA.2509:21
no Negative particle N&Sh B9:5,6
before Prep. 041A:19
miraculous N. m. M102:10
affliction N. f. +Sf. N&Sh B9:6
angel N. m. pl., VA.2575:14, VA.2496:16, 040A:2,
005A:6, 043A:1
kingdom N. f. + Sf. Gordon 1934b:8
prominent N. m. M102:10
above Prep. VA.2423:22
ineffable Adj. Gordon 1934b:8
downfall N. f. N&Sh B9:6
height N. m. VA.2423:21
destroyer N. m. VA2575:4, VA.2496:5
to fall V. Impf. N&Sh B9:5
sela, forever Interj. VA.2484:17,26, VA.2509:21,
VA.2416:16,20, VA.2434:13, VA.2424:15, VA.2575:15,
VA.2496:17, VA.3382:16, VA.3381:16, M102:14, M163:28,30,
024A:9, 039A:18, 041A:17,20, N&Sh B6:10, N&Sh B23:11,
YBC:7
above Prep. +Sf. 041A:19
to do V. VA.2484:2, VA.2434:1, VA.2424:3,
Gordon 1934b:9
retribution N. f. VA2575:4, VA.2496:5
holy N. m. VA.2423:20,21
to stand up, to rise V. Impf. N&Sh B9:5
anger N. 040A:9, 043A:21
head N. m. +Sf. VA.2423:22
hell N. m. 041A:7,14, VA.2509:9, VA.2509:16
seventy Num. VA.2423:21
divine presence N. f. VA.2423:22
Name N. m. Gordon 1934b:8, pl. VA.2423:21, +Sf.
VA.2484:1, VA.2434:1, VA.2424:2, Gordon 1934b:8,9,
VA.2416:13, VA.2575:14, VA.2496:16, VA.2423:21
left N. m. +Sf. VA.2423:22
prince N. m. M102:11
ministration N. m. VA.2575:15, VA.2496:16
six Num. Gordon 1934b:8
two Num. VA.2423:21
rising N. f. N&Sh B9:5

Personal Names and Place Names

024A:1, 024A:4 M163:1,5,7,12,13,16,19,20,22,23,24,25,29

VA.2423:5,11,15,17,21,22, VA2416:3,8,10,12,14,16,17,18,19,20 M163:29
N&Sh B7:2 005A:10,11,12
N&Sh B7:2 YBC:4, YBC:6
SD 27:7 SD 27:4
VA.2423:12 VA.2417:9,10,11
VA.2509:6, M163:24, 041A:4 VA.2484:5,9,12,18,20,22, VA.2509:4,14,
SD 27:11, N&Sh B21:2 VA.2484:4
SD 27:9 SD 27:10
040A:15, 040A:16 N&Sh B21:2
VA.2417:9,10,11 SD 27:11
M102:4,5,6,7,8,9,11,12,13 SD 27:7
039A:3,9,11,12,15, 040A:2,3,4,7,11,12,14,15, 041A:10,12 VA.2417:9, ROM:2,3,4
YBC:4 N&Sh B7:1,6
M102:2,4,5,8 SD 27:13
VA.2418:2,4 VA.2575:5,7,9,11,13,14, VA.2496:6,8,10,12,14,15
VA.2484:17 VA.2492:1
SD 27:8,11 Gordon 1934b:1
SD 27:7,10 VA.2434:3,5,8,12, VA.2424:4,11,13,14,15
M102:2,4,5,6,7,8,9,11,12,13 VA.2417:9
SD 27:11 M163:4,6,8,12,14,17,19,21,22,25,26,27,28
N&Sh B23:9 024A:6
041A:10, 041A:12 N&Sh B6:2,5,6,9
SD 27:12 SD 27:11
SD 27:4 VA.2484:17
VA2434:3,10, VA.2434:13, VA.2424:4,8,12, VA.2423:5,11,15,17,19,21,22, VA.2416:3,8,10,12,14,16,17,18,
VA.2484:4,10,12,14,16,18,20,22,23,26, VA.2509:3,5,17, 19,20
VA.2423:2,3,17, VA.2416:3,4,17, SD 27:11, N&Sh B21:2,3,8, N&Sh B23:5,8,9,10
VA.2484:4,18, VA.2509:4,14 SD 27:8
041A:10,12 024A:5,8, 039A:3,9,15,17, 041A:2,16,18,
M163:2,5,7,12,13,16,19,20,22,24,29 041A:15,19,
 glossaries 155

043:2, YBC:4 043A:3, SD 27:9

VA.2423:12 (biblical character) SD 27:3
N&Sh B21:10 N&Sh B6:3,5,6,9
SD 27:10,11,13 N&Sh B21:11
) VA.2434:8, 024A:8 (see also VA2434:4, VA.2423:3, VA.2416:4, VA.2418:2,4, SD 27:13, 039A:3,9,11,12,15,
024A:6 040A:1,3,4,7,10,12,13,14, 041A:10,12,
N&Sh B6:6 VA.3382:3, VA.3381:14
043A:2,3,16 ROM:3
SD 27:8, N&Sh B21:2,8, Gordon 1934b:4,7, SD 27:9, 024A:6
N&Sh B21:10 N&Sh B21:10
VA.3382:2,6,8, VA.3381:14 005A:4,6,8 005A:2,
VA.2575:5,7,9,11,13,14, VA.2496:8,10,12,14,15 VA.2423:12
N&Sh B21:3 024A:6
VA.2509:6 VA.3382:16 VA.3382:5,
M163:24, 041A:4 VA.2423:12
SD 27:10 024A:7
039A:3,9,11,12,15, 040A:1,3,7,12,13,14, 041A:10,12, SD 27:7
040A:10 SD 27:8
VA.2484:16 N&Sh B9:2,7,9,12
VA.3382:2,3,5,8,16, VA.3381:14 SD 27:8
ROM:2 SD 27:12
SD 27:9 SD 27:10
005A:11 005A:10,12, VA.2509:8 040A:15,16, 041A:7,
SD 27:2 N&Sh B21:8 N&Sh B21:11,12,15,
SD 27:9 N&Sh B21:2,8
SD 27:12 VA.2423:12
N&Sh B9:2,7,9,12 M102:1,12
024A:7 VA.2423:13, N&Sh B23:9
N&Sh B21:11 N&Sh B23:5,8,9,10
N&Sh B21:11 SD 27:3
VA.2509:21 VA.2509:8,9 040A:15, 040A:16, 041A:7,
N&Sh B21:11 005A:2,4,6,7,8
VA.3382:12 VA.2423:12
VA.3382:3, VA.3381:14 VA.2492:1
SD 27:8 VA.2423:13
SD 27:9 024A:7
VA.3382:1,8, VA.3381:14 N&Sh B21:10
SD 27:9 040A:15 040A:16,
VA.2434:4,8 024A:6
SD 27:10,11 VA.2423:12
SD 27:10/ VA.2575:5,7,11,13,14, VA.2496:6,8,10,12,15, VA.3382:2,5,8,16,
VA.2423:3, VA.2416:4 VA.3381:14, SD 27:9
ROM:2 M163:24 041A:4,
SD 27:10 SD 27:12
024A:4,8 VA.2417:5, 024A:1,2,4, N&Sh B21:8,11,13,15
VA.2417:3,6 024A:7
N&Sh B7:1,6 VA.2509:6
024A:1,4,8 SD 27:8
024A:5 VA.2484:16, M102:2,12
043A:2,3,18 VA.2423:12
VA.2423:12 N&Sh B21:2
N&Sh B9:14 VA.2416:3 VA.2423:3,17, VA.2416:17,
YBC:6 YBC:4, SD 27:8
Gordon 1934b:1 SD 27:7
Gordon 1934b:4,7 SD 27:4
039A:3,8,15,17, 041A:2,15,16,18,19, 043A:2,3 VA.2484:3,5,10,12,14,17,18,20, VA.2509:3,4,5,13,14,17,
VA.2434:3,4,8,10,13, VA.2424:4,8,11,12,13,15, VA.2484:16,22,23,26, VA.2509:19, VA.2423:12
SD 27:4,8,10,12, ROM:2,3,4 ROM:3
M163:4,6,8,12,14,17,19,21,22,25,27, 024A:6
28 SD 27:9
SD 27:7, M163:4,6,12,14,17,19,21,22,25,26,27,28 VA.2484:4,5,9,12,18,20, VA.2509:4,14
156 glossaries

Proper Names of Gods, Angels, Demons and Nomina Barbara

Gordon 1934b:2 M163:14

VA.2509:15, 041A:13 M163:10,11
VA.2417:5 M163:14
VA.2509:17 VA.2484:25
VA.2509:14 M163:10
VA.2416:15 ROM:1
VA.2484:17,23, VA.2416:13,20, VA.2434:13, M163:14
VA.2424:12, M163:29 043A:3
VA.2484:25 VA.2492:4, 039A:5,10,14, YBC:2
M102:11 005A:3
VA.2509:8, 041A:6 VA.2423:10
M102:10 005A:5
M102:10 043A:4
VA.2417:7 VA.2509:21
VA.2416:9 VA.2575:7,11, VA.2496:8,13
N&Sh B23:6 VA.2423:20
ROM:1 M102:12
VA.2416:16 VA.2416:5
039A:4 M102:10
N&Sh B9:14 M102:10
VA.2509:7, 041A:5 M163:11
ROM:4 M163:11
041A:15 041:19
VA.2416:15 VA.2484:9, VA.2424:14
VA.3381:16 VA.2416:18, VA.2434:9, VA.2424:14
M163:21 VA.2484:13, VA.2424:13
M163:20 VA.2416:18, VA.2434:9, VA.2424:13
N&Sh B9:14 VA.3382:14
VA.2484:13 VA.2484:17, VA.2416:20, VA.2434:13
040A:6,7 040A:2, VA.2484:25
VA.2509:8, 041A:6 M163:23
VA.2509:17 VA.3382:15
039:10 N&Sh B21:11
VA.2575:8,11, VA.2496:9,13 N&Sh B21:9
VA.2416:9 M102:10
VA.2416:11 VA.2416:14
041A:15 040A:12
040A:6 VA.2416:14
VA.2509:15, 041A:13 VA.3382:14
M163:11 040A:6
005A:3 041A:17
VA.2492:5, 039A:5,14, YBC:3 VA.2423:20, VA.2416:9,13,15, VA.2575:14, VA.2496:16,
VA.2484:25, VA.2424:14 VA.3381:1, VA.2417:11, M102:12
M163:26 SD 27:1
N&Sh B7:6 VA.2416:13,15, M102:12
VA.2509:18, 041A:17 VA.2416:9
005A:3 VA.2423,22, VA.2575:14,15, VA.2496:16, VA.3381:16,
VA.2418:1 M102:10, M163:29
041A:19 SD 27:1
VA.2484:15, VA.2416:20, VA.2434:11, VA.2424:10 Gordon 1934b:8,9
005A:3 Gordon 1934b:8
M102:10,14 N&Sh B23:5,10
M163:15 VA.2484:19
M163:15 005A:3
VA.2492:7 N&Sh B9:14
VA.2484:20, VA.2423:22, VA.2416:19, VA.2434:10, 005A:3
VA.2424:10, VA.2575:11, VA.2496:13, VA.2418:4, M102:10,11, 040A:6
041A:18, N&Sh B23:10, 005A:3
VA.2484:15 005A:3
040A:6 043A:3
M163:10 M163:14, 041A:12
 glossaries 157

M163:14 005A:3
041A:12 VA.2575:11, VA.2496:13
041A:13 VA.2509:18
M163:11,14 040A:6
VA.2492:5, 039A:5,14, YBC:3 M163:18
039A:15, YBC:5 M163:18
VA.3382:15 M163:15
VA.3382:14 VA.2484:15, VA.2434:11, VA.2424:10
VA.3382:15 VA.2416:19
M163:9,10 005A:3
VA.2496:13 VA.2575:7,11, VA.2496:9, VA.2484:15, VA.2416:20, VA.2434:11, VA.2424:10
VA.2416:6 005A:3
M163:14 N&Sh B23:6
Gordon 1934b:7 VA.2575:8,12, VA.2496:9,13
VA.2416:14 VA.2484:15, VA.2416:20, VA.2434:11, VA.2424:10
M102:11 VA.2423:22, VA.2575:14,15, VA.2496:16, VA.3381:16,
M163:11 M163:29
VA.2416:5 Gordon 1934b:8
VA.2484:15,20,23, VA.2416:19, VA.2434:11, M102:6,8,11,12
VA.2424:10,13, VA.2575:11, VA.2496:13, SD 27:2, M102:10,11, 040A:11
041A:18 024A:8
SD 27:2 VA.2484:17, VA.2434:13
M163:10 040A:2
VA.2575:8,11, VA.2496:9,13 VA.2509:15, 041A:13
VA.2575:8,12, VA.2496:9,13 SD 27:1
VA.2484:17, VA.2416:20, VA.2434:13 Gordon 1934b:5
VA.2417:6 VA.2417:6
M102:10 N&Sh B21:9
VA.2509:15, 041A:13 M163:18
VA.2509:20 VA.2418:4
M163:10 VA.2484:15, VA.2416:19, VA.2434:11, VA.2424:10, M102:11
VA.2492:4, 039A:5,14, YBC:2 Gordon 1934b:7
VA.2416:5 ROM:4
VA.2426:5 VA.2492:6, 039A:15, YBC:5
N&Sh B23:6 VA.2484:25
039A:4,10 041A:19 VA.2509:19,
N&Sh B7:9 039A:5,14, YBC:3, VA.2492:5, N&Sh B6:8
040A:6 ROM:1
040A:6 VA.2424:14
005A:3 VA.2484:13
VA.2423:22, 041A:19 VA.2416:18, VA.2434:9, VA.2424:13
VA.2492:4, 039A:5,14, YBC:2 VA.2492:4, M163:4, 039A:5,14, YBC:2
SD 27:1 VA.2484:13
VA.3382:15 ROM:1
VA.2484:17 043A:9
VA.2416:5 039A:10
005A:3 ROM:1
N&Sh B21:11 VA.2484:17, VA.2416:20, VA.2434:13
N&Sh B21:12
158 glossaries

Biblical Quotations

Exodus IIKings
22:23 N&Sh B9:7 19:15 VA.2416:14
Deuteronomy Micah
6:19 VA.2484:19 7:1617 N&Sh B9:11
10:17 M102:10 Psalms
28:22 N&Sh B9:8 46:8 041A:2021
28:28 N&Sh B9:9 69:24 N&Sh B9:6
28:35 N&Sh B9:9 69:26 N&Sh B9:6
29:19 N&Sh B9:12 86:5 041A:21
29:22 040A:15,16 116:6 041A:21
Leviticus Nehemiah
26:29 N&Sh B9:9 9:32 M102:10
 BIBLIOGRAPHY

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 INDEX

Aggressive texts Joshua bar Perahia, 37, 116

Aggressive Jewish magic, 45 Judicial prayers, 6
See Curses
Angel of death, 77, 119 Knot, 16
Authorship, 4
Love magic, 2, 17
Berlin bowls, 10, 11
Bitumen, 11, 12 Mandaic, 10, 25, 26, 42, 65, 77, 81, 90, 92, 96, 148,
British Museum bowls, 10, 11 149
Business, 17 Midrash, 31
Moses, 30, 42, 128
Chariot, 22, 39, 53 Moussaieff Collection, xiii
Cursers
Ethnic/national identities, 14 Name adjuration, 5
Familial relation, 14
Curses Oaths, 13
Counter-spells, 17
Effectiveness, 56 Pebble charm, 16
Spatial relation, 14 Persian,
Greco-Roman, xiii, 1617 Language, 63, 65, 99
Law courts, 6, 17 Names, 21, 74, 84, 90, 95, 96, 97
Orality, 5, 13 Sorcerer, 5
Sorcery, 15
David (King), 128 Pharaoh, 128
Dead Sea, 39, 41, 42 Prayer of Azariah, 99101
Defixiones, 6 Praxis, 78
Demons, 12 Protective, 5
Of dispatch, 7 Prosopography, 1
Spirit demons, 16
Yaror, 2, 3, 7, 9, 10, 12 Qorah, Dattan and Abiram, 30, 31
qybl, 912
Gehenna, 30, 31, 32, 121
Ghosts, 3, 12 Rabbi Yoanan, 5
Goliath, 128 Rationale for selection of texts, 1

Hannaniah, Mishael and Azariah, 97 Sefer ha-Razim, 1, 17

Havdala de-R. Akiva, 17, 48
Idol, 16
Jericho, 128
Jesus, xiii, 95, 109, 113
Joshua (Biblical), 128
Self-Designations, 24
Sheol, 30, 31, 32, 121, 122
Sodom and Gomorrah, 31, 120, 121
Sorcerous women, 15, 16
Sorcery, 57, 12, 15
Syriac, 7, 11, 16, 25, 26, 42, 66, 77, 81, 99, 100
Synagogue, 14, 15, 31, 37, 80, 117, 121
164 index

Targum, 7, 25, 26, 31, 42, 66, 100 Vorderasiatisches Museum, xiii, 12
The Sword of Moses, 17, 48 Vow, 15
Terms for aggressive magical acts, 1516
Yaror, see Demons