Inscribed with magic texts, these bowls were
used to ward off evil spirits and protect family
and property. Unearthed at relatively high
levels
of excavation, they were neglected by the
nineteenth century pioneers of Mesopotamian
archaeology who were more interested in
discovering palace foundations and large-
scale
sculpture. In more recent years however their
importance has been recognised and they
have
been studied in-depth.
The incantations were written in a variety of
Aramaic dialects including Jewish Aramaic,
Mandaic and Syriac. There are also examples
written in Pseudo-script, presumably by less
literate scribes. Although the texts are not
dated
they are generally assigned to the late
Sassanian/ early Islamic period (6th-8th
century
A.D.). Their main function was to trap evil
spirits
and they were often placed upside down at the
corners of rooms, or built into foundations or
cemeteries. The texts sometimes instruct
them
to be placed ‘at the four corners (of the room)’
for extra protection. The names of the clients
for
whom the bowls were made can be divided
into
two main categories- Semitic and Persian.
However this is not always a reliable guide to
their ethnicity. Jewish influence on the
Mandaic
inscriptions was minimal but is pronounced in
the Aramaic incantations. Many of the scribes
may have been Jewish or trained by Jews, and
the
Hebrew Bible is frequently quoted.
The adversaries are rarely named but they are
sometimes depicted in fantastic line drawings,
applied to the surface of the clay with a reed
pen
and black ink. These demons are often
depicted
fettered in chains with splayed legs and long
dishevelled hair. Men and women are both
portrayed although the sex is frequently
ambiguous. The bowls themselves are all
wheel-
made and their form derives from the
repertoire
of Sassanian household vessels. They were
not
however recycled but made specifically to
receive
incantations as there are rarely signs of daily
wear and tear. The shape was important as
they
had to have wide-open orifices to receive the
maximum amount of text and a relatively
smooth
surface for its application. The patterns
created
by the writing are remarkable; the most
common
arrangement was in concentric spirals,
radiating
outwards from the centre, but there were
many
other varieties. On very rare instances the text
continued onto the exterior of the bowl.
These bowls are fascinating for the insight
they
provide into popular magic and belief. In
addition to the heartland of ancient
Mesopotamia
they have been discovered in Jordan, Syria,
Lebanon and even Egypt and Uzbekistan-
attesting to their widespread popularity. Ink
drawings/inscriptions rarely survive from such
and early date and thus these bowls give us a
rare glimpse of the work of the ancient
scribes.
References:
J. B. Segal, ‘Catalogue of the Aramaic and
Mandaic Incantation Bowls in the British
Museum,’ (London, 2000) (AM)
The Following is a translation of the text.
LO.769
By your name I act, Great Holy One. May there
be healing from heaven for Immi daughter of
Revita, and may she be healed by the mercy of
heaven. Minnim son of Tibbi is put to shame,
and (unclear) - it is written against him: You
shall die! (letters crossed out) But this Immi
daughter of Revita shall abide in their
remembrance and in the speaking of my oath.
By the name of (nomina barbara) who rebuked
the sea. May you rebuke the evil spirit that is
upon the head and upon the eye of Immi
daughter of Revita. “Who struck the people in
anger with a continual stroke, who ruled the
nations in anger with unrelenting persecution”
(Isa. 14:6). I beswear you, evil spirit of
apoplexy, in the name of (nomina barbara) in
order that the spirits will go and depart from
the head and from the temple and from the
eye and from the eyelid of Immi daughter of
Revita swiftly and soon. Amen, amen, selah. In
the name of (nomina barbara). “And the LORD
said to Satan, The LORD rebukes you, O
Satan, the LORD that has chosen Jerusalem
rebukes you. Is not this a brand plucked out of
the fire?” (Zech. 3:2)
This text contains two biblical quotations. The
second, from Zechariah 3:2 is common in the
magic bowls, but the first, from Isaiah 14:6, is
very rare. I am only aware of two other bowls
that have this quotation, and neither is
published yet. This is the best preserved of
such bowls, as far as I can tell. Furthermore,
the purpose of the bowl is also very rare -
apparently cursing an opponent, who is named
in the text.
Dr Siam Bhayro
