Nogent; Aronius, 8757; according to Luther, “Ein Jiide stickt so vol Abgotterey und zeuberey, als neun Kiie har haben, das ist: unzelich und unendlich” (Werke, LIII [Weimar 1920], ““Vom schem Hamphoras,” p. 602).

the Jews of his realm to abstain from the practice of magic. Philippe le Bel, in 1303, found it necessary, in order to retain control over “his Jews,” to forbid the Inquisition to proceed against them on the charge of sorcery (Lea, III, 449). On the other hand, in 1409, Pope Alexander V ordered the Inquisitor of Avignon, Dauphiné, Provence and Comtat Venaissin to proceed against several categories of persons “‘including Jews who practised magic, invokers of demons, and augurs” (Thorndike, III, 37).

Angl. ad An. 1188, f. 108b, cited by Prynne, I, 7-8; Schudt, IV, 2, p. 331; Jacobs, Jews of Angevin England, 342. The Hebrew version of this persecution in the account of Ephraim of Bonn, while not specifying the nature of the charge which prompted the attack, makes it clear that some such unwarranted accusation was responsible; see Neubauer and Stern, 69, and Wiener’s edition of ‘Emek Ha- Bachah, Leipzig 1858, p. 9.

Jehiel see Gross, Gallia Judaica, 513, and Jacobs, op. cit., 225, 229.

Tos. M.K. 21a; Yore Deah 387:2; Pes. 8b and Rashi, ad loc.; Responsa of Hayim Or Zarua, $144; Giid. III, 153; Zimmels, 82; HaOrah, II, 127, p. 219.

Gid. I, 136; Maharil, Hil. Mez.; Yore Deah, 291:2; but see pp. 146 ff. above.

43, 54 ff.; JE, VIII, 417, Scherer, 41, §6.

pp. 2-3; Thorndike, III, 525-6.

g. Luther, Werke, LI (Weimar ed.), “Eine vermanung wider die Juden,” p. 195; S. Dubnow, History of the Jews in Russia and Poland, I, 243 (Phila. 1916); Aronius, §724-5; 7E, III, 233; Thorndike, III, 234; Scherer, 45, 53, 333,

272 JEWISH MAGIC AND SUPERSTITION

369 ff., 577 ff. “So stand es im 13. und 14. Jahrhundert mit den Juden in der Nahe der Stadt Bonn. Hatte man friiher die Juden mit den bésen Hexen in ursdchlichen Zusammenhang gebracht, so mussten sie nunmehr fiir den Ausbruch ansteckender Krankheiten und Seuchen, wie die Pest, verantwortlich gemacht werden” (Joesten, 10-11); cf. Wickersheimer, Les Accusations d’Empotsonne- ment, etc., Anvers 1927. In some places the Black Death was attributed to the incantations as well as to the poisons of the Jews (Lea, III, 459).

Sozial- und Wirtschaftsgeschichte der Fuden, II, 196, 204; Aronius, 8330; Scherer, 349 f., 411 ff.

telowitz, Das stelluertretende Huhnopfer, ch. 12: “Gibt es im Judentum Ritual- mord?”; D. Chwolson, Die Blutanklage und sonstige mittelalterliche Beschul- digungen der Fuden, Fkft. 1901; S. W. Baron, A Social and Religious History of the Jews, N. Y. 1937, III, 38, 106.

629, etc. This belief is not yet altogether dead. It was until recently (if not still today) believed by many people in the vicinity of Graz that the doctors of the local hospital annually executed a young patient, boiled his body to a paste and utilized this as well as the fat and charred bones in concocting their drugs (Sum- mers, 161).

garicum decades, Decad V, Book 4, ed. C. A. Bel, Leipzig 1771, 728, cited in Strack, 202; J. W. Wolf, Beitrage zur deutschen Mythologie, Leipzig 1852, p. 249, cited in Giid. III, 119, n. 1; Prynne, I, 30; Wiener, Regesten, pp. 236 f.; Graetz, History (Eng.) V, 177, quoting John Peter Spaeth of Augsburg; Summers, 195. Scherer, p. 435, quotes from an anonymous fifteenth-century lampoon:

Es wer vil mer zu schreiben not,

Wie wir den christen tuen den tod

Mit mancher wunderlicher pein

An iren clein kinderlein.

Wir fressen dann ir fleisch und pluet Und glauben, es kumb uns wol zu guet.

the chapter on Germany in his work The Geography of Witchcraft, London 1927); M. A. Murray, The Witch-Cult of Western Europe; J. Frangais, L’Eglise et la Sorcellerie; Grimm, II, 890; cf. also Giid. I, 220 ff.

145 ff.; Murray, 148; Lea, III, 500; on cannibalism and the use of blood: Sum- mers, 144-5, 160, 161; Murray, 100, 129, 156, 158; Lea, III, 407, 468 ff., 502; on poison, Murray, 124, 125, 158, 279-80; and see also Thorndike under these items in his index. It is even recorded that “in the strife, waged at Bern in 1507, between the Dominicans and the Franciscans, the assertion was made that the Dominicans had used the blood and eyebrows of a Jewish child for secret pur- poses” (7E, III, 264).

Mezulah, 15.

NOTES 273