Who were the Jewish ‘magicians’ behind the Aramaic incantation bowls?

Abstract

This article focuses on the social and professional contexts of the producers of Jewish Aramaic incantation bowls. Based on the vast amount of legal terminology deployed in the bowls, as well as a reference to bowl writers as ‘writers of books’ in bowl AMB6, I argue that bowl scribes were part of a professional guild of scribes ( soferim ) that engaged in a variety of forms of Jewish writing. Furthermore, I suggest that the scribal context of the practitioners of the magic bowls was different from the professional context of the contemporaneous corpus of Jewish metal amulets. Identifying the unique Sitz im Leben of the bowls reveals that for Jews in Sasanian Babylonia the line between magic, law and religion was not rigid, and perhaps non-existent. Further work on the context of ancient Jewish magic may therefore lead to new perceptions of ancient Jewish society.

Notes on rehabilitating “magic” in the study of early Christian literature

“…Archaeologists have uncovered a wealth of ancient material evidence. These discoveries include curse tablets and figurines (Faraone, 1991; Gager, 1992; Jordan, 1985, 2000), amulets and other personal protective items (Bonner, 1950; Delatte & Derchain, 1964; Faraone, 2018; Kotansky, 1994; Naveh & Shaked, 1985), incantation bowls (Manekin‐Bamberger, 2020; Moriggi, 2014; Naveh & Shaked, 1985; Shaked et al., 2013), and even manuscripts of spellbooks or formularies (Daniel & Maltomini, 1990–1992; Meyer & Smith, 1994; Naveh & Shaked, 1993; Preisendanz, 1928–1931). Material remains can provide a tantalizing glimpse into the practices and wares of ritual specialists 6 .…”