1. First names found here are common to the Genizah folk, but the amulets identified parties by the mother's name (p. 45). This would seem to have adhered to a magical procedure standard in the region. See Goldziher, Ignaz, “Hebräische Elemente in muhammedanischen Zaubersprüchen,” Zeitschrift der Deutschen Morgenlaendischen Gesellschaft 48 (1894):348–350, at 350.Google Scholar

2. On the shir shel pega'im (Pss. 91 and 3) at Qumran and in rabbinic sources, see Nitzan, Bilha, “Hymns from Qumran to Frighten and Drive Away Evil Ghosts,” Tarbiz 55 (1985):19–46 [Hebrew], and the comments in the following issue by Israel Ta-Shema and Joseph M. Baumgarten.Google Scholar

3. A facsimile and discussion can be found in Zafrani, Haim, Kabbale, vie mystique et magie(Paris: Maisonneuve & Larose, 1986), pp. 407–408.Google Scholar

4. For example, the materials collected and presented in the catalog, Magic and Superstition in the Jewish Tradition, introductory materials by Feldman, Arthur M., Josephy, Marcia Reines, and David Weinstein (Chicago: Spertus College of Judaica Press, 1975).Google Scholar

5. Gignoux, Philippe, Incantations magiques syriaques (Louvain: E. Peeters, 1987).Google Scholar

6. Ibid., p. 3.

7. Greenfield, Jonas, “Notes on Some Aramaic and Mandaic Magic Bowls,” Journal of the Ancient Near Eastern Society 5 (1973): 154–156.Google Scholar

8. Friedlander, Israel, “A Muhammadan Book of Augury in Hebrew Characters,” Jewish Quarterly Review o.s. 19 (1907): 84–103CrossRefGoogle Scholar

9. Naveh, Joseph and Shaked, Shaul, Amulets and Magic Bowls: Aramaic Incantations from Late Antiquity (Jerusalem: Magnes Press, 1985), p. 18Google Scholar

10. Djeribi, Muriel, “L'; incantation mythique: noms et écriture,” Ethnologie francaise 23 (1993): 94–103.Google Scholar

11. Trachtenberg, J., Jewish Magic and Superstition: A Study in Folk Religion (New York: Behrman House, 1939).Google Scholar