In contrast with the testimony of the Mandaean manuscripts and external witnesses about Mandaeism in antiquity, the archaeological record seems quite sparse. The Mandaeans have not left behind distinctive architectural remains, ceramic assemblages, specie, or any other examples of the plastic arts. The sole archaeological witnesses to the presence of Mandaeans in the region are the incantation texts composed in the Mandaic script and either inscribed upon pottery bowls or incised into sheets of metal. The former date between the fifth and the eighth century CE, and the latter likely belong to a slightly earlier date, between the fourth and the seventh century. The distribution of these text corresponds closely to the evidence provided by the Mandaean literature and the external witnesses during the Sasanian and early Islamic eras. These texts represent the Mandaean contribution to a broader corpus of incantations that transcend confessional boundaries, and appear in different scripts reflecting different religious traditions, imparting much valuable information about the religions of those who composed them. Some of the earliest Mandaic incantations, such as the lead amulet published by Lidzbarski, attest to a developed Mandaean theology. While none of the incantation bowls thus far discovered reproduce any substantial portion of the canonical Mandaean scriptures, they do frequently incorporate individual formulae also found within Mandaean scripture, raising intriguing questions about the relationship of these two corpora that have thus far not been addressed.