Greek, Roman, and Byzantine Studies 46 (2006) 73–86 © 2006 GRBS A Lead Phylactery from Colle san Basilio (Sicily) Sergio Giannobile and D. R. Jordan IACOMO MANGANARO, in publishing inscriptions from southeast Sicily, deserves the warmest praise and thanks from those interested in the late use of Greek in the area.1 Well before the close of Antiquity, Latin had become the dominant speech of the cities of the coast; Greek, as he ex- plains, survived there, to be sure, among the poor and the pere- grine, but apparently only in the villages and farmlands of the interior did it enjoy any general preference.2 Much of our evidence, in any case, for such inland Greek comes from Chris- tian apotropaic inscriptions. We find, for example, a series of texts on stone for protection of crops, from Comiso and vicinity and from Noto and Modica,3 and a late exorcism on a lead 1 Special abbreviations: AAth = A. Delatte, Anecdota atheniensia I (Liège/ Paris 1927); GMA = R. D. Kotansky, Greek Magical Amulets. The Inscribed Gold, Silver, Copper, and Bronze Lamellae I, Published Texts of Known Provenance (Pap. Colon. 22.1 [Opladen 1994]); GSG = F. Pradel, Griechische und süditalienische Gebete, Beschwörungen und Rezepte des Mittelalters (RGVV 3.3 [1907]). For refer- ences in author-date form see the list 85–86 infra. All ancient dates are A.D. 2 “Greco nei pagi e latino nelle città della Sicilia ‘romana’ tra I e VI sec. d.C.,” in A. Calbi et al. (eds.), L’Epigrafia del villaggio. Atti del Colloquio Forlà, 23–30 settembre 1991 (Epigrafia e antichità 12 [Faenza 1993]) 543–594. 3 Comiso and vicinity: M. Burzachechi, “Nuove iscrizioni greche cristi- ane di Comiso,” RendLinc VIII 14 (1959) 403–410; see also Manganaro 1963, D. R. Jordan, “Two Christian Prayers from Southeastern Sicily,” GRBS 25 (1984) 297–303 [SEG 34.944, 945], and Manganaro 1994b: 497–500 [SEG 44.961], for later readings. Noto and Modica: Manganaro 1994b: 491–500; see G. Bevilacqua and S. Giannobile, “‘Magia’ rurale siciliana: iscrizioni di Noto e Modica,” ZPE 133 (2000) 135–146, and D. R. Jordan, “Cloud- drivers and Damage from Hail,” ibid. 147–148 [SEG 50.1014]. With these Greek protective inscriptions on stone we may compare a Coptic example, G 74 A LEAD PHYLACTERY FROM COLLE SAN BASILIO tablet, the subject of another of Prof. Manganaro’s publi- cations, from Colle san Basilio, between Leontini and Scordia, for general protection from demons.4 In his edition of this tablet he provided a photograph, which suggested to us, when we first saw it, that fuller readings might be possible; in re- sponse to our request for a copy, he generously sent us the photograph itself, from which we have been able to get a more coherent text. This last we offer to him here, as a small ént¤dvron. Lead tablets, a frequent medium for the harmful inscriptions of “black” magic,5 were only seldom used for “white,” pro- tective texts, for which the precious metals were preferred. The texts of most of these latter are Jewish if their theology can be determined.6 In an appendix we list the few of these lead texts ___ P. Mirecki, “A Seventh-Century Coptic Limetone in the Ashmolean Museum, Oxford (Bodl. Copt. Inscr. 426),” in P. Mirecki and M. Meyer (eds.), Magic and Ritual in the Ancient World (Leiden 2002) 47–69. Mirecki’s summary (53): “Side A: Incipits of the four gospels in canonical order. Titles of the four gospels in canonical order. Short credal statement concerning Mary and Jesus. Short credal statement concerning Jesus. Three tau-rho crosses. Side B: List of the twelve apostles substituting Maththaias for Judas Iscariot (Luke 6:14–16 and Acts 1:24). An expanded liturgical invocation (LXX Exo 3:6). Concluding ‘Amen’. Two (three?) tau-rho crosses.” 4 Manganaro 1994a. The site and its history: S. Lagona, “Monte san Basilio,” Bibliografia topografica della colonizzazione greca 10 (Pisa/Rome 1992) 478–483. Survey of the Sicilian material: G. Bevilacqua, “Le epigrafi magi- che,” in M. I. Gulletta (ed.), Sicilia epigraphica. Atti del convegno internazionale, Erice, 15–18 ottobre 1998 (AnnPisa IV 7 [1999]) 65–88. General introductions to exorcistic phylacteries: R. D. Kotansky, “Greek Exorcistic Amulets,” in P. Mirecki and M. Meyer (eds.), Ancient Magic and Ritual Power (Leiden 1995) 243–277, and R. Merkelbach, Abrasax 4 (Pap.Colon. 17.4 [Opladen 1996]) 1– 28. 5 Lead curse tablets: R. Wünsch, Defixionum tabellae (IG III.3 [1897]); A. Audollent, Defixionum tabellae quotquot innotuerunt (Paris 1904); D. R. Jordan, “A Survey of Greek Defixiones not included in the Special Corpora,” GRBS 26 (1985) 151–196, “New Greek Curse Tablets (1985–2000),” GRBS 41 (2000) 5–46 (also http://www.duke.edu/web/classics/grbs/indices.html). 6 The basic treatment is GMA (68 examples). The few recognizably non- Jewish exceptions: 28, Rome, 1st cent. (Sarapis); 13, Carnuntum, 1st–2nd cent. (conversation between Ephesian Artemis and headache demoness); 40, Thessalonica, 2nd cent. (“name of Aphrodite”); 61, Bellana, Nubia, 3rd–4th cent. (fertility charm, Osiris addressing Isis); 35, Pisidian Antioch, 3rd–4th SERGIO GIANNOBILE AND D. R. JORDAN 75 extant in Greek or Latin (1–15). They are all late and appar- ently all Christian. Taken together, they may suggest by their rarity a wide-spread reluctance to employ lead for such positive rather than hostile goals. This religious distinction seems to have gone unnoticed thus far among scholars but is unlikely to be merely coincidental. It is worth asking what, if anything, it may mean. The tablet from Colle san Basilio is now in eight fragments: A B (lines 1–5) C D (lines 5–14) E F (lines 14–21) G H (lines 21–28). Here we offer a tracing (fig. 1), made from the photograph. It will be apparent that A and B as shown are too close together, C and D probably a little too far apart. F is a good deal too high and in fact no doubt should touch H: for example, the horizontal of 15 o~—i —! — should run unbroken from E to F. The date given here is that assigned by Prof. Manganaro. Collection of H. 0.11 Colle san Basilio Prof. Vinciguerra W. 0.062 VIIp Figure 1 Transcription Normalized spelling 1 ~ ̀o—e —x`—ò——à— en o- ~ ̀o—e —x` —ò——à— (?) ÉEn Ù- 2 nomati to[u] pr—! — kai [tou] nÒmati to[Ë] p(at)r(Ú)w ka‹ [toË] 3 uiou kai / to[u] agipn—! — prò! ` ufloË ka‹ to[Ë] èg¤(ou) pn(eÊmato)w. PrÚw 4 [a]kratean kai apatima [é]krãteian ka‹ épãnthma 5 kai b`[a!]k̀̀o! `inhn orkhzo ka‹ b[as]kosÊnhn. ÑOrk¤zv 6 !e kata ti`n sfragida se katå tØn sfrag›da 7 n tou !olomonto! orkhz[o] toË Solom«ntow: ırk¤z[v] 8 !e kata ton ba!ta[z*o] se katå tÚn bastã[zo(n)-] ___ cent. (“blood of Christ”); 65–66, Crimea, 2nd–3rd cent. (crosses); 68, Cyprus, 4th cent. (“Jesus of Nazareth”); 52, Berytus, 4th cent. (“One God and his Christ” but after adjurations of angels with names like Tobrihl); D. R. Jordan and R. D. Kotansky, “Two Phylacteries from Xanthos,” RevArch (1996) 161–174, no. 2, Roman Imperial (cross, figures of fishes). 76 A LEAD PHYLACTERY FROM COLLE SAN BASILIO Figure 1 SERGIO GIANNOBILE AND D. R. JORDAN 77 9 ta ton yronon tou yu— [or] ta tÚn yrÒnon toË Y(eo)Ë : [ır-] 10 khzo !e kata ton x[er] k¤zv se katå t«n X[er-] 11 oubi mixahl orkhz[o] oubin {Mixahl}: ırk¤z[v] 12 !e kata ton ib — pat[r] se katå t«n ib — pat[r-] 13 iarxon kai ton pr̀of[h] iarx«n ka‹ t«n prof[h-] 14 ton ton lhtourgounton t«n t«n leitourgoÊntvn 15 [e]n ti! o~—i —! — orkhzo ![e] [§]n to›w o(Èran)o›w: ırk¤zv s[e] 16 k̀a tou hor̀danou pot[a] katå toË ÉIordãnou pot[a-] 17 mou kai to[u] bapthmà moË ka‹ to[Ë] bapt¤sma- 18 to! atou h̀ apo ba!kò tow aÈtoË: µ épÚ̀ basko- 19 !inh! h apo prophla sÊnhw µ épÚ prophla- 20 ke``a! h apo kak̀òù [a] ke¤aw µ épÚ kakoË [é-] 21 panth̀màto! autou pantÆmatow aÈtoË. 22 ap̀ò korhg̀hfh! e ÉApÚ koruf∞w ß- 23 o! onhxon fhge p̀ vw ÙnÊxvn fÊge, {p̀} 24 fhgadefyhti fugadeÊyhti, 25 pankakon apo Pãgkakon, épÚ 26 tou doulou tou toË doÊlou toË 27 yu— goulhànou Y(eo)Ë ÉIoulianoË. 28 am¤n ~ vac. Amhn. ~ 22 korug`hfh! : g` or ǹ 23 p̀ or t̀ì Ed.pr.: 1 ~[ ` ` ` ` ` ` ` `]ǹ̀.[ ` §n Ù-] 2 toË 2–3 [toË u]|floË 3 èg¤ou P(neÊmato)w 3–5 p[ `]|[ ` `]ǹw manìai épãthw [ ` `]| k[ ` ` ` ` `]t̀[ ` `]nhn 6–7 t‹n ßdr[a] èg¤|h toË SalomoÇntow 8–9 bastãz[on]|ta 10–11 katå tÚn | xgl̀ (?) 12–13 tÚn ÉI« pat[r]|hãrxvn 13–15 tÚn Leof[—]|ton tÚn lhtourgoËnta | §]n t›w oÈ(ran)o›w 16–19 katå ohoǹ (?) daìn[̀ ` `]p[ `]t|[ ` `]u ka‹ to (?) bapthko[—]| [—]tusa tou [ `] (?) apu[ `]evw ka`[—]|h`nhsmat (?) g (?) p[ `]phla | ka‹ m[ `]u[——]pant[ ` ` ` ` ` ` ̀ `] 21–23 [ ` ̀ ` ` ̀ ` `] toÁw aÈtoÁw | [——] korh (?) hfhse| (?) òsunhxo[ `] fhg°to | fÆga`de[—] fyhti 26 pçn kak[Ún] 27 go[ `]lh[ ` `]: 28 émÆn ~ O E CH O A. In the name of the Father and the Son and the Holy Spirit. For incontinence and demonic visitation(?) and witchcraft. I adjure you by the seal of Solomon. I adjure you by him who lifts up the throne of God, ; I adjure you by the Cherubim {Michael}; I adjure you by the twelve patriarchs and the prophets who serve in the heavens; I ad- jure you by the River Jordan and by his baptism: from witchcraft or from contumely or from evil visitation. From the crown (of the head) to the (toe)nails, flee, be banished, All-Evil One, from God’s slave Julian. Amen.~ 1: High horizontals over letters in texts such as this regularly mark either abbreviations of words frequent in the liturgy (e.g. 2 p—r—! — for patrÒw) or of numbers (e.g. 12 i —b —). The opening let- ters here have such a horizontal, but if the letters are an ab- breviation, we have not been able to resolve it. 3: There being no horizontal over agi, would a spelling ègipn(eÊmato)w reflect actual pronunciation? The formation would be of the type Megal°jandrow/Megalejãndrou. 3–5: Inclusion of the title of the prayer, PrÚw ::: b`[as]k̀os̀¤nhn (for -Ênhn), suggests that the text was copied from a model. Such inclusions in “effective” texts are frequent, e.g. GMA 13.1 PrÚw ≤m¤kranon (Carnuntum, 1st–2nd cent.; cf. EÈxØ ≤mikrãnh efiw ponokefãli in a late south Italian recipe at GSG 15–16); GMA 32.1–2 [Fula]k̀tÆrion ⁄ [Mvs]∞w §xrç[to] §n t“ [fulã]je aÈtÚn efiw tå ëgia t«n èg¤vn, 30–32 prÚw puretÚn µ [prÚ]w ≤merhnoÁw [puretoÁw] µ prÚw {o} Ùfyal[moË b]askane¤an [µ pr(Úw) a]fit°simon égayã (Palazzolo Acreide, Sicily, 2nd–3rd cent.); 35.1–2 prÚw pneÊmaya (Pisidian Antioch, 3rd–4th cent.); 66.1 ~FulaktÆrion prÚw pçn pneËma ka‹ nÒsouw (Crimea, 2nd– 3rd cent.), etc. The first term in the title, here translated “incontinence,” may mean nothing more than debility. The second, if it is to be consistent with the third, b̀[as]k̀os̀¤nhn, should probably be read not épãthma “military stratagem, deceit” but épãthma in the sense of “demonic visitation,” as in 20–21 below and in an exorcism (AAth 242–250) ascribed to Gregory the Theolo- gian, ırk¤zv Ímçw ::: pçsan ésy°neian ka‹ baskan¤an, foberismÒn ::: µ épãnthma (247.34–248.1). This exorcism and the text of the lead tablet in fact have several motifs in com- mon: the Seal of Solomon (6–7 ~ AAth 244.4–5), the throne of God (9 ~ 242.7, 248.24), the Cherubim (10–11 ~ 246.35), the twelve patriarchs and eighteen (?) prophets (12–14 ~ 246.29) who serve the throne (14 ~ 248.24), the River Jordan (16–17 ~ 244.30), and evil visitation (20–21 kakoË [é]pantÆmatow ~ 245.24–25 daimÒnion toË kakoË sunapantÆmatow). 5–7: Recent treatments, with bibliography, of the “Seal of SERGIO GIANNOBILE AND D. R. JORDAN 79 Solomon,” a popular theme in Jewish and Christian magic: editorial notes on P.Köln VIII 338.7–8, S. Giannobile, “Meda- glione magico-devozionali della Sicilia tardoantica,” JAC 45 (2002) 170–201, at 172–180, A. Cosentino, “La tradizione del re Salomone come mago ed esorcista,” in A. Mastrocinque (ed.), Gemme gnostiche e cultura ellenistica (Bologna 2002) 41–59, and S. Michel, “Der NUXAXA BOLBAX-Logos,” ibid. 119–134, at 121 n.5. 6: In exorcisms katã after ırk¤zv and its compounds regularly governs the genitive, as in lines 10 (?), 12, and 16. It is usual too, after such verbs, to find, in addition to the direct ob- ject, also a reference, in the accusative, to the divine power in whose name the exorcism is spoken, e.g. PGM IV 3052–53 ırk¤zv se m°gan yeÚn Saba|vy “I adjure you by the great god Sabaoth”: one does not put the Almighty on oath. Here and in line 8, with katã + accusative, we seem to have a conflation of the two usages. 8: There is room for only two letters in the lacuna at the end. We have assumed an abbreviation, but it may be that the nasal was simply lost, as in 4 épãtima. 9–11: Michael not being one of the Cherubim, something has gone wrong in the text. Comparison with AAth 246.22 ˜tan Mixahl ı érxãggelow paren°gk˙ tÚn yrÒnon toË YeoË suggests that the word Mixahl is misplaced and should have stood after the phrase tÚn bastãzonta tÚn yrÒnon toË Y(eo)Ë of 8–9. 12–14: For the collocation of the prophets and the dozen patriarchs see AAth 246.28 ırk¤zv se efiw toÁw d°ka Ùkt∆ profÆtaw ka‹ efiw toÁw d≈deka patriãrxaw in an exorcism by Gregory, where the numbers 18 and 12 suggest astrology, hence celestial locations, each prophet controlling two decans, each patriarch getting a zodiacal sign to himself. Read t«n prof[h]t«n on the lead tablet? 17–18: The form bapthma|tow as preserved is unlikely to be a phonetic variant of the expected bapt¤smatow: F. Gignac, A Grammar of the Greek Papyri of the Roman and Byzantine Periods, I Phonology (Milan 1976) 124–132, gives no example of the omis- sion of an internal sigma. We assume a mere miscopying. aÈtoË must refer to Jesus, even if he has not been mentioned yet. For his baptism in the Jordan as a theme in exorcisms see AAth 230.15–17 fobÆyhti tÚn baptisy°nta ÍpÚ ÉIvãnnou §n ÉIor- 80 A LEAD PHYLACTERY FROM COLLE SAN BASILIO dãn˙ potam“, ˘n fidoËsa [fid∆n cod.] ≤ yãlassa ¶fugen ka‹ ı ÉIordãnhw potamÚw §strãfh efiw tå Ùp¤sv. There is a similar ex- pression at 231.24, a somewhat shorter one at 244.30; cf. also GSG 49–50 (with biblical passages cited), J. Goar, Euchologion sive rituale Graecorum (Venice 1730) 579. F. Ohrt, “Jordansegen,” in H. Bächtold-Stäubli and E. Hoffmann-Krayer (eds.), Hand- wörterbuch des deutschen Aberglaubens IV (Berlin/Leipzig 1932) 765–770, at 766, refers to A. Jacoby, Ein bisher unbeachteter apo- krypher Bericht über die Taufe Jesu (Strassburg 1902, non vidimus). 18–21: Something must be missing here, it being unlikely that 21 aÈtoË refers to Jesus. Our insertion is no more than exempli gratia, but if the words épãllajon and Y(eo)Ë are correct guesses, the saut du même au même may be at play here. The nouns baskosÊnhw and épantÆmatow repeat two in the title above (4–5); prophlake¤aw does not seem to correspond to [é]krãteian, however. The word is evidently new in this form and should be added to the dictionaries: hitherto the only quotable ending was in -kismÒw. 21: In the ed.pr. two lines are assumed here. 22: Sc. épÚ koruf∞w (kefal∞w) ßvw Ùnux«n (pod«n): cf. GSG 10.27–28 épÚ trix«n kefal∞w ßvw trix«n pod«n. For examples of this recurrent expression “tip to toe” see F. Maltomini, “Cristo al Eufrate. P.Heid.Gr. 1101: amuleto cristiano,” ZPE 48 (1982) 149–170, at 166, and Giannobile, JAC 45 (2002) 191 n.96. 23–24: fÊge, fugadeÊyhti: For examples of the imperative fugadeÊyhti in exorcisms cf. AAth 250.24, 257.24, 26, 28, and, for the same paronomasia, L. Delatte, Un office byzantin d’exor- cisme (Brussels 1957) 34.31–32 efi mØ … fÊghte … fugadeÊyhte, GSG 9.13–14 fÊge (fugª cod.), fugadeÊyhti. Cod.Marc.gr.app. II 163 preserves a story (GSG 23–24) of an encounter of the arch- angel Michael and the demon Abyzou (cf. infra 12–13) with an interesting example of this phrase, crystallized though to the point of meaningless: at his command she tells him the forty names that can control her, the 25th and 26th of which appear as Fuganun and Fugadvy**w, misunderstandings no doubt of fÊge nËn and fugadeÊyhti. At the end of line 23 the extraneous {p̀} (if the transcription is correct) suggests that the scribe began to write Pãnkakon before he realized that he had omitted the second part of the phrase. SERGIO GIANNOBILE AND D. R. JORDAN 81 27: For the spelling with g cf. CIJ I 634 Anna filia r(ebbitis) Guliu, II 800 GerontÆou, MAMA III 617 gatrÒw, I. Velázquez, Las pizarras visigodas (Murcia 1989) 486 agutor = aiutor = adiutor. We owe these examples to Jaime Curbera. APPENDIX: PROTECTIVE INSCRIPTIONS ON LEAD TABLETS7 ATTICA 1. LOC.: Collection Froehner, inv. 983 (Froehner VI 505), Bibliothèque Nationale, Paris. PROV.: Athens. DATE: VIIIp or later? BIBL.: Feissel et al. 2001: 17–18 (phot.). TAB.: H. 0.096, W. 0.073, Th. 0.0095. Opisthographic. TEXT: In same hand as 2. Prayers to Jesus (Side A) and Theotokos (B) for protection. Similar arrangement: P.Carlsberg inv. 52(31) (VIIp), ed. Brashear 1991: 16–62 (cf. Jordan 2001: 157). A: “Christ, God, son of God and creator of the ages, who accepted a tax- collector groaning and the tears of a prostitute and the prayer of Manasses thy slave, now too accept a mouth unclean.” Tax-collector: cf. call of Matthew/Levi at Mt 9:9–13 ~ Mk 2:13–17 ~ Lk 5:27–32, without detail of groans. Prostitute’s tears: gunØ èmartvlÒw at Lk 7:36–50. Prayer of Manasses: LXX Odae 12. B: “All-holy mother of God, mother of the light, make firm thy holy flock and its nurslings and implant health for thy holy house.” 2. LOC.: With 1, inv. 984 (VI 506). PROV.: “Trouvé ... avec le précédent” (Froehner). DATE: Same as 1. BIBL.: Feissel et al. 2001: 19–20, no. 13 (phot.). TAB.: H. 0.092, W. 0.070, Th. 0.005. Opisthographic. TEXT: In same hand as 1. A: Prayer to archangel Michael and saints Peter and Andrew, to “receive the request and supplication, [—]ing on behalf of my house God’s love for man …” B: Too worn to read. RHODES Between Psythos and Maritsas 3. LOC.: Berlin? DATE: IIIp according to Hiller, but surely later. BIBL.: Hiller von Gaertringen 1898. RIGCAM 128. TAB.: H. 0.18, max. pr. W. 0.13, Th. 0.003, reported to be a frag- ment of a larger tablet, H. 0.50, W. 0.40, by Rhodian farmers who found it, but preserved height seems original. TEXT: Staurogram plus LXX Ps 79:1–16, which includes “Thou didst bring a vine out of Egypt; thou didst drive out the nations and 7 Here we follow the conventions of Jordan, GRBS 41 (2000) 6. 82 A LEAD PHYLACTERY FROM COLLE SAN BASILIO plant it. Thou didst clear the ground for it; it took deep root and filled the land” (8–9, RSV). Tablet therefore meant to protect vine- yard? Expression yeÚw t«n dunãmevn (15) used in Christian prayers: KÊrie ı ye(Ú)w t«n dunã[mevn - - -] | [§n] t“ ÙnÒmat¤ sou (IGLSyrie IV 1757, Ulel-Khalakhil, 459–468p) and Evelyn White 1926: no. 699 [SEG 8.756, SB III 7511] [k(Êri)e] y(eÚ)w [t]«n dunãmev[n ka‹ afl eÈxa‹] | [t]«n pat°rvn, b[o]Æ[yhson tÚn doËlÒn sou] | [- -]sion (Egyptian Thebes, V–VIIp). AMORGOS Arkesine 4. BIBL.: Homolle 1901: 430–456, unseen, after two transcriptions by D. Prasinos, on whose property they were found. Leclercq 1907: 1797. *RIGCAM 210 ter. *RIGCCycl 32–40, no. 1. TAB.: Dimensions not reported. Opisthographic. TEXT: Adjuration of fËma êgrion not to harm ırk¤zvn or ırki- zÒmenow, by god who lights Jerusalem with his lamp and who kills 12- headed dragon, by archangels Michael, Gabriel, and Raphael, by Íp[e]ra[lhy]¢w [ˆn]o[m]a, and by tÚn katelyÒnta {ta} kãtv [ka‹] tr¤t˙ ≤m°r& [énastãnta]. ENGLAND West Deeping, Lancs. 5. PROV.: Roman villa (Rectory Farm, inv. TF 512310). DATE: IVp (script). BIBL.: Hassell and Tomlin 1997: 443–445, B.10 (dr.). Tomlin 1997 (same dr.). Faraone 2003. TAB.: H. 0.103, W. 0.054, rolled from bottom to top. TEXT: Latin, against wandering womb, text like Greek and Aramaic examples collected by Faraone. SICILY S. Giovanni Galermo, near Catania 6. LOC.: Private hands when last seen. DATE: VIIp or later? BIBL: Libertini 1927. Pugliese Carratelli 1953. Manganaro 1963: 71–73. TEXT: A: LXX Ps 1:1–2 plus épodioktikÚn prÚw pçsan farmak¤an. B: invocations, charaktêres. Near Catania 7. LOC.: Private hands. Date: Early Byzantine. BIBL.: Manganaro 1994b: 500–504. TAB.: H. 0.073, W. 0.035. Opisthographic. TEXT: Because of very substandard spelling often difficult to articu- late into words. At 11–12 we tentatively read toË do(Êlou) toË Y(eo)Ë FosÆnou (for Faust¤nou), beneficiary of amulet. Mention of Cos- mas and Damian in 14 dÊ(o) ÉAnãrguri (for -oi), of inflammation in SERGIO GIANNOBILE AND D. R. JORDAN 83 28–29 pÊrvma. Two more words for modern lexica: 24–25 énemo- pÊretow (tab. -roto) and 27 épemopÊrvma (tab. ànemopurom); latter known from elsewhere, however: Pradel (GSG 93) quotes Du Cange 1688: 76 s.v. énemopÊroman, “Inflammatio in oculis ex venti flatibus orta. Liber Botanicus MS. ex Cod. Reg. 1673. ÉOfe¤lei ka‹ efiw toÁw Ùf- yalmoÊw, ˜tan ponoËsin, ka‹ efiw tÚ énemopÊroman.” We interpret 30 eugale as late spelling of ¶kbale, with interchange of consonants as in Modern Greek. Colle san Basilio 8. LOC.: Collection of Prof. Vinciguerra. DATE: VIIp (Manganaro). BIBL.: Manganaro 1994a: 461–463 (ph.). *Present article (dr.). TAB.: H. 0.110, W. 0.062. TEXT: See above. Caucana, near Ragusa 9. LOC.: Private hands. BIBL.: Manganaro 1994e: 457–459 (ph.). TAB.: H. 0.085, W. 0.0085. Cruciform with suspension hole, opistho- graphic. TEXT: Inc.: K(Êri)e, k(Êri)e, boÆyhson tÚn doËlÒn sou. Magical signs, mention of twelve apostles. ITALY Reggio di Calabria 10. LOC.: Museo Archeologico Nazionale di Reggio Calabria, ma- gazzino 3, inv. 1760. DATE: VIIp or later? BIBL.: Cozza-Luzi 1887. Leclercq 1907. Wessel 1989: 605. *D’Amore 2004 (dr.). TAB.: H. 0.07, W. 0.025. Opisthographic. TEXT: Invocation of Trinity and seven angels for general protection. Inc.: ~ÉEn ÙnÒmaÅti t(oË)Ä patrÚw k(a‹) t(oË) ufloË k(a‹) toË èg¤ou pn(eÊmat)ow. ✩✩✩. TUNISIA Aïn Fourna 11. LOC.: Archives départementales, Clermont-Ferrand. DATE: VI– VIIp (Audollent). BIBL.: Audollent 1939. [Jordan 1983.] Alfaro Giner/Fernández Nieto 2000. TAB.: H. 0.34, W. 0.35. Three holes aligned vertically—made with stake on which tablet was mounted? TEXT: Latin. For protection from hail. CYPRUS Near Trikomo 12. LOC.: Nicosia Museum, inv. 1939.IV–3.1. PROV.: Near early Byzantine church. DATE: VIIp or later. BIBL.: Giannobile forth- coming. 84 A LEAD PHYLACTERY FROM COLLE SAN BASILIO TAB.: H. 0.215, W. 0.149. Opisthographic. TEXT: Inc. (in normalized spelling): [EÈxØ?] toË doÊlou toË Y(eo)Ë ÉIvã[nnou] toË ELE[. Later passage, from historiola of Michael and demon Abizou: Transcription Normalized spelling 5 ke legh auth! mixah̀[l o arxag-] ka‹ l°gei aÈtª Mixah[l ı érxãg-] 6 elo! po poreoge ego apelxo[me gelow: “PoË poreÊ˙;” “ÉEg∆ hsel-] ép°rxo[mai efisel-] 7 y h! ton uko ::: y(e›n) efiw tÚn o‰kon,” etc. Cf. 13 infra. Other amulets with historiolae of such encounters be- tween saints/divinities and demons: GMA 13; cf. also Cod.Neapol. 19 f.46v, amulet text beginning §n ÙnÒmati toË p(at)r(Ú)w ka‹ toË ufioË ka‹ toË èg¤ou pn(eÊmato)w: ÉAl°jandr(ow) §genÆyh efiw MakedÒn(aw) ka‹ ÍpÆnthsen aÈt“ ı érxistrat(h)g(Úw) Mix(aØl) ka‹ fidÚn (sic) aÈtÚn e‰pen: “PoË tr°x(eiw), ÉAll°jandr(e);” etc. (15th cent., CCAG IV 53), and note on 8.23–24. Near Trikomo? 13. LOC.: Private hands. PROV.: That of 12? Tablet seen by Jordan in Department of Greek and Roman Antiquities, British Museum, its owner, who said that it came from northern Cyprus, having brought it there to be identified. DATE: VIIp or later. TAB.: Opisthographic. TEXT: In same hand as 12 (?), with similar content. One of its pas- sages: Transcription Normalized spelling 1 ke legh ath o mixa[ ̀] ka‹ l°gei aÈtª ı Mixa[h-] 2 l o arxago! po poreoge ap̀e` l ı érxãggelow: “PoË poreÊ˙;” ÉApe- 3 krhyh to pneuma ke legh to: kr¤yh tÚ pneËma ka‹ l°gei tƒ: 4 arxage ego apelxome h!e`[l-] “ÉArxãggele, §g∆ ép°rxomai efise`[l-] 5 y`hn ::: ye›n,” etc. Provenance unknown 14. LOC.: Nicosia Museum, inv. 1934.III-2.10. DATE: VIIp or later. BIBL. To be published by Giannobile. TAB.: H. 0.105, W. 0.038. Opisthographic. TEXT: Prayers in Greek to angels for general protection. ASIA MINOR Area of Smyrna 15. We are grateful to Hasan Malay for the opportunity to mention here a long Greek inscription, to appear in EpigrAnat, for the pro- tection of a Christian and his olive trees. SERGIO GIANNOBILE AND D. R. JORDAN 85 REFERENCES Alfaro Giner, C., and F. J. Fernández Nieto. 2000. “L’empreinte du gnosti- cisme sur l’inscription chrétienne prophylactique d’Aïn Fourna (Tunisie),” L’Africa Romana 2: 1577–1587 (11) Audollent, A. 1939. “Double inscription prophylactique contre la grêle,” MémAcadInscr 43.2: 45–75 (11) Brashear, W. 1991. Magica varia (Pap.Brux. 25) (1) CCAG. Catalogus codicum astrologorum graecorum (Brussels 1898–1936) (12) Consani, C. 1997. “Considerazioni su testi magici siciliani vecchi e nuovi,” AnnNap 19: 215–230 (7, 9) Cozza Luzi, J. 1887. “Ein altchristliches Phylacterium aus Blei,” RömQ 1: 197–208 (10) D’Amore, L. 2004. “Una preghiera esorcistica su piombo da Reggio Ca- labria,” MedAnt 7, forthcoming (10) Du Cange, Ch. D. 1688. 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