Studies on Aramaic Magic Bowls and Related Subjects: Introduction

in Aramaic Studies
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See, e.g., Sh. Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (Philadelphia: University of Pennsylvania Press, 2013), whose first chapter discusses the comparative paucity in scholarship of what remains a field in its infancy. Furthermore, there are several papers in the recently published Festschrift for Yaakov Elman—Sh. Secunda and S. Fine (eds.), Shoshannat Yaakov: Jewish and Iranian Studies in Honor of Yaakov Elman (Leiden: Brill, 2012). Finally, note that the series Irano-Judaica, edited by Shaul Shaked and the late Amnon Netzer, was crucial in fostering this field, and contains many important papers.


See, e.g., S. Bhayro, ‘Magic as the Basis for Social Cohesion in Pre-Islamic Mesopotamia’, Societas Magica Newsletter 25 (2011), pp. 1–5.


Silverstein, ‘On the Original Meaning’, pp. 23 and 25.


E.g., S. Shaked, ‘Bagdāna, King of Demons, and other Iranian Terms in Babylonian Aramaic Magic’, Acta Iranica 24 (1985), pp. 511–525.


E.g., D. Levene, D. Marx, and S. Bhayro, ‘“Gabriel is on their Right”: Angelic Protection in Jewish Magic and Babylonian Lore’, Studia Mesopotamica 1 (2014), pp. 185–198. In a previous article in this journal, I have attempted to categorise different types of reception of cuneiform traditions: S. Bhayro, ‘The Reception of Mesopotamian and Early Jewish Traditions in the Aramaic Incantation Bowls’, AS 11 (2013), pp. 187–196.


B. Böck, The Healing Goddess Gula: Towards an Understanding of Ancient Babylonian Medicine (Leiden: Brill, 2014) pp. 192 and 194.


E.A.W. Budge, The Syriac Book of Medicines: Syrian Anatomy, Pathology and Therapeutics in the Early Middle Ages (2 vols; London: Oxford University Press, 1913).


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