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Mandaic lead rolls

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Mandaic texts incised onto lead sheets
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Mandaic lead rolls, sometimes also known asMandaicamulets orsheets, are a specific term for a writing medium containing incantations in theMandaic script incised onto lead sheets[1] with a pin.[2][3] Some Mandaic incantations are found on gold and silver sheets.[4][5] They are rolled up and then inserted into a metal capsule with loops on it to be worn around the neck on a string or necklace.[6][5]

History

[edit]

These metal objects were produced by theMandaeans, anethnoreligious group, as protectivetalismans. Their inscribed texts are related to inscriptions written in ink on earthen ware bowls, the so-called Aramaicincantation bowls. The metal variants, however, can contain much longer texts and are often inscribed on several lead sheets with catch-lines to indicate the continuation of the text onto the next sheet.[7][8] The lead rolls date toLate Antiquity (3rd–5th centuries CE)[9]: 4  with their textual forerunners going back to the LateParthian period and originate fromIraq (Central and South Iraq) andIran (Khuzestan). Major established sites of finds areal-Qurnah,[10]Kish,[11]Seleucia (Sittacene),[12]Ctesiphon,[13] with the first to be discovered in graves 1853 byJohn George Taylor[14] in Abu Shudhr just north of theShatt al-Arab and copied byHenry Creswicke Rawlinson.[15][16][17] It was followed nearly sixty years later by the publication of an exemplary specimen in 1909.[7] Most of the objects came and still come through illicitantiquities trade.[18]

Mesopotamian heritage

[edit]

Very specific for Mandaic lead rolls are magical stories created by learnedMandaean writers. These form a new text genre for Aramaic (historiolas),[19] which have a forerunner in theAramaic Uruk incantation written in a very Late Babyloniancuneiform (c. 150 BC).[20][21][22]

Such Mandaic magical texts often transmit insights on the afterlife and cults ofLate Babylonian gods (Bēl, Birqa ofGuzana,Nabu, Nerig/Nergal,Shamash,Sin), goddesses (Mullissu,Mammitu,Ishtar/Delibat = Δελεφατ), and deities ofIranian origin (Anahid, Danish/Danḥish,[23] Ispandarmid =Spenta Armaiti),[24][25][26][27][5][28] as well as demons (Lilith,Dew,Shedu).[29][30] A recently translated lead amulet was bought inJerusalem.[31]

Collections

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Today, Mandaic lead rolls are held in various collections around the world, including theBritish Museum,Kelsey Museum of Archaeology, andSchøyen Collection.[32][33]

Modern artefacts

[edit]

InAhvaz, Iran, there is a copy of theMandaean Book of John with Mandaic text inscribed on lead plates. Originally belonging toAbdullah Khaffagi, it was seen byJorunn Jacobsen Buckley in 1973.[34]

Literature

[edit]
  • Francis Dietrich (1854). "The Inscription of Abushadhr", Appendixapud Christian C.J. Bunsen,Outlines of the Philosophy of Universal History, Applied to Language and Religion, 2. London, pp. 360-374, pl. 1.
  • François Lenormant (1872).Essai sur la propagation de l'alphabet phénicien dans l'ancien monde. Paris.
  • Mark Lidzbarski (1909). "Ein mandäisches Amulett," inFlorilegium ou recueil de travaux d'érudition dédiés à Monsieur le Marquis Melchior de Vogüé. Paris, pp. 349–373.
  • Franz Rosenthal (1939). "Das Mandäische," inDie aramaistische Forschung seit Th. Nöldeke's Veröffentlichungen. Leiden, pp. 224–254.
  • Rudolf Macuch (1967). "Altmandäische Bleirollen (Erster Teil)," in Franz Altheim and Ruth Stiehl (eds.),Die Araber in der Alten Welt, Vol. 4. Berlin, pp. 91–203.
  • Rudolf Macuch (1968). "Altmandäische Bleirollen," in Franz Altheim and Ruth Stiehl (eds.),Die Araber in der Alten Welt, Vol. 5. Berlin, pp. 91–203.
  • André Caquot (1972). "Un phylactère mandéen en plomb."Semitica22: 67–87.
  • Edmond Sollberger (1972). "Mr. Taylor in Chaldea."Anatolien Studies22: 131–134.
  • Joseph Naveh (1975). "Another Mandaic Lead Roll, inIsrael Oriental Society5: 47–53.
  • Francesco Franco (1985). "A Mandaic Lead Fragment from Tell Baruda (Coche)."Mesopotamia17: 147–150.
  • Jonas C. Greenfield andJoseph Naveh (1985). "A Mandaic Lead Amulet with Four Incantations [Hebrew]."Eretz-Israel18: 97-107, pls. 21–22.
  • Christa Müller-Kessler (1996). "The Story of Bguzan-Lilit, Daughter of Zanay-Lilit."Journal of the American Oriental Society116: 185–195.
  • Christa Müller-Kessler (1998). "Aramäische Koine. Ein Beschwörungsformular aus Mesopotamien."Baghdader Mitteilungen29: 331–348.
  • Christa Müller-Kessler (1998). "A Mandaic Gold Amulet in the British Museum."Bulletin of the American Schools of Oriental Research311: 83–88.
  • Christa Müller-Kessler (1999). "Aramäische Beschwörungen und astronomische Omina in nachbabylonischer Zeit. Das Fortleben mesopotamischer Kultur im Vorderen Orient." In Johannes Renger (ed.).Babylon: Focus Mesopotamischer Geschichte, Wiege früher Gelehrsamkeit, Mythos in der Moderne (Colloquium der Deutschen Orient-Gesellschaft 2). Berlin, pp. 427-443.ISBN 3-930843-54-4
  • Christa Müller-Kessler (1999). "Interrelations between Mandaic Lead Rolls and Incantation Bowls." In Tzvi Abusch and Karel van der Toorn (eds.).Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives (Ancient Magic and Divination 1) Groningen, pp. 197-209.ISBN 90 5693 033 8
  • Christa Müller-Kessler and Karlheinz Kessler (1999). "Spätbabylonische Gottheiten in spätantiken mandäischen Texten."Zeitschrift für Assyriologie89: 65-87.
  • Christa Müller-Kessler (1999). "Dämon + YTB ‘L — Ein Krankheitsdämon. Eine Studie zu aramäischen Beschwörungen medizinischen Inhalts." In Barbara Böck, Eva Cancik-Kirschbaum, Thomas Richter (eds.).Munuscula Mesopotamica. Festschrift für Johannes Renger (Alter Orient und Altes Testament 267) Münster, pp. 341–354.ISBN 3-927120-81-2
  • Christa Müller-Kessler (2000). "Dan(ḥ)iš – Gott und Dämon." In Joachim Marzahn and Hans Neumann (eds.).Assyriologica et Semitica. Festschrift für Joachim Oelsner anläßlich seines 65. Geburtstages (Alter Orient und Altes Testament 252) Münster, pp. 311–318.ISBN 3-927120-62-6
  • Christa Müller-Kessler (2000/01). "Phraseology in Mandaic Incantations and its Rendering in Various Eastern Aramaic Dialects: A Collection of Magic Terminology.Aram11/12: 293-310.
  • Christa Müller-Kessler (2001/02). "Die Zauberschalensammlung des British Museum."Archiv für Orientforschung48/49: 115–145.
  • Christa Müller-Kessler (2001). "Lilit(s) in der aramäisch-magischen Literatur der Spätantike."Altorientalische Forschungen28: 338–352.
  • Christa Müller-Kessler (2002). "Die aramäische Beschwörung und ihre Rezeption in den mandäisch-magischen Texten am Beispiel ausgewählter aramäischer Beschwörungsformulare." In Rika Gyselen (ed.).Charmes et sortilèges, magie et magiciens (Res Orientales XIV). Louvain, pp. 193-208.ISBN 9782950826688
  • Christa Müller-Kessler (2002). "A Charm against Demons of Time." In Cornelia Wunsch (ed.).Mining the Archives: Festschrift Christopher Walker on the Occasion of his 60th Birthday (Babylonische Archive 1). Dresden, pp. 183–189.ISBN 3980846601
  • Christa Müller-Kessler (2002). "Jüdische und gnostische Beschwörungen medizinischen Inhalts aus der Spätantike des Ostens." In Axel Karenberg und Christian Leitz (eds.).Heilkunde und Hochkultur II. “Magie und Medizin” und “Der alte Mensch” in den antiken Zivilisationen des Mittelmeerraumes (Naturwissenschaft – Philosophie – Geschichte 16). Münster, pp. 183–208.ISBN 3-8258-5752-2
  • Christa Müller-Kessler (2004). "The Mandaeans and the Question of Their Origin."ARAM16: 47–60.
  • Karlheinz Kessler (2008). "Das wahre Ende Babyloniens — Die Tradition der Aramäer, Mandäer, Juden und Manichäer." In Joachim Marzahn and Günther Schauerte (eds.).Babylon. Mythos und Wahrheit. München, pp. 467–486.ISBN 978-3-7774-4295-2
  • Christa Müller-Kessler (2010). "A Mandaic Lead Roll in the Collection of the Kelsey Museum, Michigan: Fighting the Evil Entities of Death."ARAM22: 477–493.
  • Christa Müller-Kessler (2012). "More on Puzzling Words and Spellings in Aramaic Magic Bowls and Related Texts."Bulletin of the School of Oriental and African Studies75: 1-31.
  • Christa Müller-Kessler (2017). "Zauberschalen und ihre Umwelt. Ein Überblick über das Schreibmedium Zauberschale. In Jens Kamran, Rolf Schäfer, Markus Witte (eds.).Zauber und Magie im antiken Palästina und in seiner Umwelt (Abhandlungen des Deutschen Palästina-Vereins 46) Wiesbaden, pp. 59–94, pls. 1–8.ISBN 978-3-447-10781-5
  • Christa Müller-Kessler (2018). "Šamaš, Sîn (Sahra, Sira), Delibat (Ištar, al-‘Uzzā), und Kēwān (Kajjamānu) in den frühen mandäischen magischen Texten und bei ihren Nachbarn. Eine Bestandsaufnahme."ISIMU20/21: 259–295.

See also

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References

[edit]
  1. ^There exist also one specimen of unknown provenance with an ink inscription written in an Aramaic script on lead, see Markham J. Geller, "More Magic Spells and Formulae: C. Babylonian Jewish_Aramaic amulet",Bulletin of the School of Oriental and African Studies 60 (1970), pp. 331–333, pl. III–IV.
  2. ^François Lenormant,Essai sur la propagation de l’alphabet phénicien dans l’ancien monde, vol. II (Paris, 1872), pls. X–XI.
  3. ^ Christa Müller-Kessler, Mandäisch: Eine Zauberschale, in Hans Ulrich Steymans and Thomas Staubli (eds.),Von den Schriften zur (Heiligen) Schrift (Freiburg, CH: Bibel+Orient Museum, Stuttgart Katholisches Bibelwerk e.V., 2012), pp. 132–135.ISBN 978-3-940743-76-3
  4. ^Christa Müller-Kessler, A Mandaic Gold Amulet in the British Museum,Bulletin of the American Schools of Oriental Research 311, 1998, pp. 84–85, fig. 1–2 [hand drawing].
  5. ^abcChrista Müller-Kessler, Zauberschalen und ihre Umwelt. Ein Überblick über das Schreibmedium Zauberschale, in Jens Kamran, Rolf Schäfer, Markus Witte (eds.),Zauber und Magie im antiken Palästina und in seiner Umwelt (Abhandlungen des Deutschen Palästina-Vereins 46; Wiesbaden: Harrassowitz, 2017), p. 68, fig. 5.1 [hand drawing].ISBN 3447050594
  6. ^Karlheinz Kessler, Das wahre Ende Babyloniens — Die Tradition der Aramäer, Mandäer, Juden und Manichäer, in Joachim Marzahn and Günther Schauerte (eds.),Babylon. Mythos und Wahrheit (München: Hirmer, 2008), p. 475, fig. 338.ISBN 978-3-7774-4295-2
  7. ^abMark Lidzbarski, Ein mandäisches Amulett, inFlorilegium ou recueil de travaux d’érudition dédiés à Monsieur le Marquis Melchior de Vogüé (Paris, 1909), p. 358.
  8. ^Christa Müller-Kessler, A Charm against Demons of Time, in C. Wunsch (ed.),Mining the Archives: Festschrift Christopher Walker on the Occasion of his 60th Birthday (Babylonische Archive 1; Dresden, 2002), p. 184.ISBN 3980846601
  9. ^Buckley, Jorunn Jacobsen (2002),The Mandaeans: ancient texts and modern people(PDF),Oxford:Oxford University Press,ISBN 9780195153859, archived fromthe original(PDF) on 2017-10-11, retrieved2022-02-08
  10. ^Christa Müller-Kessler, A Mandaic Gold Amulet in the British Museum,Bulletin of the American Schools of Oriental Research 311, 1998, p. 83.
  11. ^Peter R. S. Moorey,Kish Excavation 1923-1933 (Oxford: Clarendon Press, 1978), p. 141.ISBN 0-19-813191-7
  12. ^Francesco Franco, A Mandaic Lead Fragment from Tell Baruda (Coche), inMesopotamia 17, 1982, 147-150.
  13. ^E. Kuhnel,Die Ausgrabungen der zweiten Ktesiphon-Expedition 1931/2 (Berlin, 1932).
  14. ^Terence C. Mitchell, Mr. Taylor. The Fourth Man in Baghdad, inJournal of Royal Asiatic Society 2003.
  15. ^Francis Dietrich, The Inscription of Abushadhr, Appendixapud Christian C.J. Bunsen, Outlines of the Philosophy of Universal History, Applied to Language and Religion, 2 (London, 1874), pp. 360-374 [handcopy]; François Lenormant,Essai sur la propagation de l’alphabet phénicien dans l’ancien monde, vol. II (Paris, 1872), pls. X.
  16. ^Edmond Sollberger, Mr. Taylor in Chaldea, inAnatolien Studies 22, 1972, pp. 131– 134.
  17. ^Müller-Kessler, Christa, ‘Interrelations between Mandaic Lead Rolls and Incantation Bowls’, in Abusch, T. & van der Toorn, K. eds,Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives (Groningen: Styx, 1999a), 197–209.
  18. ^Inside the hunt for Iraq’s looted treasures, Richard Hall, The Independent (July 10 2019).
  19. ^Joseph Naveh and Shaul Shaked,Amulets and Magic Bowls. Aramaic Incantations of Late Antiquity (Jerusalem, 1985), pp. 111–122.ISBN 965-223-531-8
  20. ^Christa Müller-Kessler, Die aramäische Beschwörung und ihre Rezeption in den mandäisch-magischen Texten am Beispiel ausgewählter aramäischer Beschwörungsformulare, in Rika Gyselen (ed.),Charmes et sortilèges, magie et magiciens (Res Orientales XIV; Louvain: Peeters, 2002), pp. 206-208ISBN 9782950826688
  21. ^Christa Müller-Kessler, Aramäische Beschwörungen und astronomische Omina in nachbabylonischer Zeit. Das Fortleben mesopotamischer Kultur im Vorderen Orient, in Johannes Renger (ed.),Babylon: Focus Mesopotamischer Geschichte, Wiege früher Gelehrsamkeit, Mythos in der Moderne (Colloquium der Deutschen Orient-Gesellschaft 2; SDV: Berlin, 1999), pp. 433–434, 440–443ISBN 3-930843-54-4.
  22. ^Christa Müller-Kessler, Jüdische und gnostische Beschwörungen medizinischen Inhalts aus der Spätantike des Ostens, in Axel Karenberg and Christian Leitz (eds.),Heilkunde und Hochkultur II. “Magie und Medizin” und “Der alte Mensch” in den antiken Zivilisationen des Mittelmeerraumes (Naturwissenschaft – Philosophie – Geschichte 16; LIT: Münster, 2002), pp. 196–199.ISBN 3-8258-5752-2
  23. ^Christa Müller-Kessler,Dan(ḥ)iš – Gott und Dämon, in Joachim Marzahn and Hans Neumann (eds.),Assyriologica et Semitica. Festschrift für Joachim Oelsner anläßlich seines 65. Geburtstages (Alter Orient und Altes Testament 252; Münster: Ugarit-Verlag, 2000), pp. 311–318.ISBN 3-927120-62-6
  24. ^Mark Lidzbarski, Ein mandäisches Amulett, inFlorilegium ou recueil de travaux d’érudition dédiés à Monsieur le Marquis Melchior de Vogüé (Paris, 1909), p. 350.
  25. ^ Christa Kessler and Karlheinz Kessler, Zum Kult des Wettergottes von Guzānā, in A. Erkanal-Hayat (ed.),In Memoriam I. Metın Akyurt Bahattın devam ani kıtabi. Studies for Ancient Near Eastern Cultures (Istanbul, 1995), pp. 239–244.ISBN 975-7538-83-3
  26. ^Christa Müller-Kessler and Karlheinz Kessler, Spätbabylonische Gottheiten in spätantiken mandäischen Texten,Zeitschrift für Assyriologie 89, 1999, pp. 65-87.
  27. ^Christa Müller-Kessler, Interrelations between Mandaic Lead Rolls and Incantation Bowls, in Tzvi Abusch and Karel van der Toorn,Mesopotamian Magic: Textual, Historical, and Interpretative Perspectives (Ancient Magic and Divination 1; Groningen: STYX, 1999), p. 208.ISBN 90 5693 033 8
  28. ^ Christa Müller-Kessler, Šamaš, Sîn (Sahra, Sira), Delibat (Ištar, al-‘Uzzā), und Kēwān (Kajjamānu) in den frühen mandäischen magischen Texten und bei ihren Nachbarn. Eine Bestandsaufnahme,ISIMU 20/21, 2017/2018, pp. 259–295.
  29. ^Giuseppe Furlani, I nomi delle classi dei dèmoni presso i mandei’, inAtti della Accademia Nazionale dei Lincei, Serie Ottava, Rendiconti, classe di scienze morali, storiche e filologiche, Vol. 9 (Rome, 1954), pp. 389–435.
  30. ^Christa Müller-Kessler, Lilith(s) in der aramäisch-magischen Literatur der Spätantike,Altorientalische Forschungen 28, 2001, pp. 338–352.
  31. ^Jarus, Owen (9 March 2021)."Magical amulet decoded. It protected owner from blood-sucking spirits".Live Science. Retrieved8 February 2022.
  32. ^Morgenstern, Matthew; Abudraham, Ohad (2023-02-22). "The Descent of Iauar to the World of Darkness: A Mandaic Amulet on a Lead Lamella (MLSC 2)".Journal of Semitic Studies.68 (1):97–122.doi:10.1093/jss/fgac021.ISSN 0022-4480.
  33. ^Morgenstern, Matthew (ed.)."The Descent of Iauar (MLSC 2)".The Comprehensive Aramaic Lexicon. Retrieved2024-07-27.
  34. ^Buckley, Jorunn Jacobsen (2023).1800 Years of Encounters with Mandaeans. Gorgias Mandaean Studies. Vol. 5. Piscataway, NJ: Gorgias Press.ISBN 978-1-4632-4132-2.ISSN 1935-441X.

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