The incantations on the skulls are preserved to different degrees.
Two are highly fragmentary, and one is written in pseudo-script, that is, there is no legible incantation.
But two contain incantations parallel to those on incantation bowls. Here is the most complete one:
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Why skulls? How common was this?
It's difficult to say.
It should be noted that a number of archaeological reports describe the discovery of bowls in/ near cemeteries.
Cemeteries and the dead were probably viewed as sites where otherworldly power was more easily exploited.
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Jewish magical recipe books discuss the use of bones, like the Babylonian "Sword of Moses":
To send a spirit, take a bone of a dead man & the dust from under it with a tooth & tie it up in a colored linen rag, & say upon it from..to..in his name, & bury it in the cemetery."
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Other surfaces used include eggshells, and these are more common than skulls.
A number of these are associated with love magic in particular, wonderfully analyzed by Ortal-Paz Saar in her book on Jewish love magic.
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For whatever reason, these are always chicken eggs.
Love spells try to make the target "burn" with love for the client, and therefore via the logic of sympathetic magic, the eggs with incantations were often tossed in flames to enact that burning.
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For instance, one such spell reads:
"Take an egg that was born on Thursday from a black hen & bake the egg, & remove its upper shell, & write on the egg 'dwng dg dwng', & burn it, & say: ‘As this egg is burning so should burn the heart of n {son} daughter of n over the land."
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Magical recipe books include a number of other surfaces and materials used for writing or effectuating amulets, but we have yet to discover material evidence of their use. But that may change at any moment!
Fin.
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Having just published a book on Jews in the Sasanian Empire () and as I work on a chapter for my next book on the 614 episode, it seems worth emphasizing to "Slow Boring" hosts & friends that rushing to wiki for facile historical curios ain't the way.
A trend that grew popular in the late 20th century until today, by excellent scholars like @19Averil, was to argue that many sources are simply irredeemably anti-Jewish. See her "Blaming the Jews: The Seventh-Century Invasions of Palestine in Context, &
This 🧵 demonstrates the importance of key methodological trends in the past few decades that reconsider traditional narratives based on naive reliance on literary sources, & in particular, on Josephus Flavius, allowing for more textured, multicausal, & critical accounts.
The 🧵 is based around the account of Josephus, an elite Judean who liked to play up his importance both as a rebel & then as a member of the imperial entourage. Among his works are those defending himself from accusations of dishonesty.
He was controversial in his own lifetime!
Whereas formerly historians reproduced Josephus' account uncritically, there has been a methodological sea change that sees Josephus first & foremost as an individual producing a literary account reflecting his own perspective and agendas.
In honor of Passover, which is just a few days away:
A fascinating recently published (2014) ostracon from Umm Balad, Egypt, dated to 96 CE, may tell us something about accommodations made by the Romans to a group of Jewish soldiers or workers.
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The ostracon was found in a site in which Roman troops appear to have overseen a local mining operation. It is one of 31 ostraca sent by Turrianius.
In this one, he refers to a quantity of what seems to be wheat to send to Jews.
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The ration of bread mentioned first in the letter seems to be converted to wheat for the Jews, suggesting that Jews could not receive bread.
The letter was composed on the 12th of the month of Pharmouthi, the month which Josephus says parallels the Hebrew Nisan (Jos. AJ 2.311)
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Thrilled that my article "Playing with Persecution: Parallel Jewish and Christian Memories of Late Antiquity in Early Islamic Iraq" was just published in the Journal of Near Eastern Studies!
The article compares two early post-Islamic authors: the Syriac Christian John of Fenek (late 7th) and the Jewish Pirqoi ben Baboi (8th-early 9th).
It shows how both authors appealed to the late antique past in order to maintain intramural boundaries in the present.
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John of Fenek argued that the “Church of Persia” was superior to its western counterparts precisely because it experienced regular persecutions under Sasanian rule.
By contrast, Christians living under Christian rulers grew lazy & lax, allowing heresy to grow uncontrollably.
In 1601, Queen Elizabeth I learned that the steward of the Earl of Essex commissioned Shakespeare’s theatre company, the Chamberlain’s Men, to perform Richard II. Given the Earl’s well-known seditious intentions, the queen famously responded:“I am Richard II. Know ye not that?”
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As Francis Bacon explained in his treatise indicting the Earl of Essex for treason, the Earl’s steward supported the production “to satisfy his eyes with the sight of that Tragedy, which he thought soon his Lord should bring from the Stage to the State.”
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This anecdote was central to Stephen Greenblatt's landmark essay inaugurating "New Historicism." He argued that the Earl’s steward & apparently the queen herself recognized that the story had “the power to wrest legitimation from the established ruler and confer it on another.”
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