The Reception of Mesopotamian and Early Jewish Traditions in the Aramaic Incantation Bowls

in Aramaic Studies
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‭This article presents several examples of how the Aramaic incantation bowls from late-antique Mesopotamia receive and use earlier traditions preserved in Mesopotamian cuneiform and Jewish alphabetic sources, with a view to demonstrating the importance of the bowls when discussing the earlier process of ‘Aramaic cultural mediation’. Four ways in which the bowls receive the earlier traditions are discussed (formulaic, terminological, conceptual and methodological), which help us appreciate what we should be looking for in other contexts. The clear reception of motifs from 11Q11 in the incantation bowls allows us to bridge the gap between the earlier cuneiform sources and the later incantation bowls.‬

The Reception of Mesopotamian and Early Jewish Traditions in the Aramaic Incantation Bowls

in Aramaic Studies

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9

‭See Shaked Ford and BhayroAramaic Bowl Spells pp. 273 and 56.‬

12

‭See Shaked Ford and BhayroAramaic Bowl Spells pp. 66 and 91. See also C. Müller-Kessler ‘A Mandaic Incantation against an Anonymous Dew Causing Fright (Drower Collection 20 and its variant 43 E)’ ARAM 22 (2010) pp. 453–476 (469–470) where this is mentioned in a discussion of the Mandaic cognate.‬

14

‭See Shaked Ford and BhayroAramaic Bowl Spells p. 110. Cf. JBA 19:5 JBA 24:3 and JBA 62:2.‬

19

‭See Shaked Ford and BhayroAramaic Bowl Spells p. 91.

21

‭Ben-DovHead of All Years pp. 259–260.

22

‭Ben-DovHead of All Years p. 263. This statement is made in the context of a discussion of one of the few such sources i.e. the cuneiform Aramaic incantation from Hellenistic Uruk.‬

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