367, 1455, 1457. An early Yiddish “Vrauen Bichlein” (Mizgvat HaNashim, Venice 1552, ch. 47) reassured its pious readers that the woman who wears an amulet to the ritual bath “kein Siinde hat,” and that it is no impediment to the performance of the rite and need not be removed.

Lev Tov 6: 129, p. 68b; HaHayim IV, 3; Perles, Graetz Fubelschrift, 35. On the corals see Tashbez 860; Responsa of Meir of Rothenburg, ed. Lemberg, $140; Berliner, Aus dem Leben, 134; Zimmels, Beitrdge, 118, n. 484.

Frangaises de Raschi, Paris 1929, 31, §246); Mah. Vit. 133, n. 35; Rokeah §100; Rabiah 311, §221, and Aptowitzer’s n. 10; Giid. I, 214; Orah Hayim 303: 24 and B’er Heteb, ad loc. A note in ‘Amude Shlomo to Semag I, 65 reads: PSM TIN US ON mI ys O4/ty w“Aay PS TINDD URNS PIM 1oNd MSIDM JIN LINwY ws) Has pd. ay Says ysna yp yas. 995m wna menw, A thirteenth-century Latin ms. reports that “when the women of Salerno fear abortion, they carry with them the pregnant stone” (Thorndike, I, 740), and Wuttke (g1-2) writes that a similar practice existed among the Germans.

Grimm II, 729, III, 443; Lowenthal, A World Passed By, 115; Kizur Shelah, In. Pes., 142 and B’er Heteb on Orah Hayim 477:2, n. 4; M. Schwab, REF, XXIII (1891), 137. Berliner, op. cit., 102, suggests that the belief in certain German districts that a piece of #udenmatz in a house will protect it from fire, may be derived from this use of the Afikomen as an amulet. Yore Deah 305:15 and Lipez, 47; Grunwald, MF#V, XIX (1906), 111, 112, 114; Perles, Graetz Fubelschrift, oger named Moses carve some seals on his pastoral ring to avert disease and bring him fortune (Thorndike, III, 19).

discuss the anti-demonic virtues of red. These works and also Elworthy, The Evil Eye, contain much information on this general subject.

296 JEWISH MAGIC AND SUPERSTITION

5a. Leket Yosher I, 9; cf. Berliner, op. cit., 92 f.; Grimm II, g20, III, 445, §333, 457, $656, 459, $708.

Shab. V, 17; B. B. 16b; FE, Il, 367 and V, 593 ff., 239 ff.; Steinschneider, Kohut Memorial Volume, 45, Hebr. Uebersetzungen, 964; Seligmann, op. cit., 208 ff.

28:17); see Steinschneider, Kohut Mem. Vol., 69-70, for a Hebrew translation by Berachya haNakdan of a Latin treatise on 73 gems; also Midrash Talpiot, s. v. Avanim Tovim, and Segulat HaAvanim.

date or place of their origin; Talmudic (Blau, 93 ff., 117), modern Oriental (Casanowicz, Journal Amer. Or. Soc., XXXVI [1917], 154, 156) and medieval, all are cut after the same pattern.

119 ff.; MG7V, IX (1902), 137 ff.; Gidemann, MGW7, LX (1916), 135f.; Vajda, MF7V, LIX (1918), 33 ff.; Grotte, MGW7, LXVI (1922), 1 ff.; Grun- wald, 77V, I (1923), 209; Grimm, I, 356, n. 4, IIT, 456, 8644, 463, $812; Wuttke, 181-2; Montgomery, journal Amer. Or. Soc., XXXI (1911), 274, Ar. Incan. Texts, 259; Raziel, 42b, 44b; Gollancz, Maphteah Shelomo, passim; the ms. S. Gemaitriaot is liberally sprinkled with hexagrams and pentagrams; Schwab, Vocabulaire, 21. See also ‘““Testament of Solomon,” 7QR, OS, XI (1899), p. 16; Schudt, II, VI, 6:5.

pp. 272, 280; Maphteah Shelomo, passim; Schwab, Ms. No. 1380, 29; Grunwald, M7FV, XIX (1906), 108, 112; Scholem, Kirjath Sepher, IV (1927), 318-9.

145 and Griinbaum, ibid., XXIX (1894), 150 ff.; Steinschneider, Cat. Hamburg, Hamburg, 1878, 55f. (cf. 99 f.); Grunwald, MG7V, V (1900), 60; Pilcher, Proc. Soc. Bib. Archeology, XXVIII (London 1906), 110-118; W. Ahrens, Hebraische Amulette mit magischen Zahlenquadraten, Berlin, 1916; Scholem (MGW7, LXIX [1925], 101 f.) conclusively disposes of the contention that the astrological number-squares were Jewish. I have seen one magical number-square amulet in a late Italian ms. version of Raziel (S$. HaRazim, J. T. S. Library, Ms. D. 146, p. 14a), which was no doubt copied from an earlier text. Cf. also W. Ahrens and A. Maas, “‘“Etwas von magischen Quadraten in Sumatra und Celebes,” Ktschr. f. Ethnologie, XLVIII (Berlin 1916), 232-253.

7c, 8b; HaTerumah, god-91b; Mah. Vit. 133, 835; Rabiah, I, 305; Semag, I, 9c, 865; Raben, §350; Rokeah, 100; Toledot Adam veHavah, 59d, 61a; Lev Tou, 6:112, p. 67a; ‘Amude Shlomo to Semag I, 65 and Solomon Luria’s Responsa, 847; Orah Hayim 301: 25, 27, 334: 14.

century ms.

Amulets, Charms and Talismans, N. Y. 1893; FE, X, 21 ff.; S. Gandz, ‘““The Knot in Hebrew Literature,” Isis, XIV (1930), 198; Blau, 152; Lauterbach, HUCA, II (1925), 362, n. 22; ‘Amude Shlomo to Semag I, 51.

Responsa of Meir of Rothenburg, ed. Cremona, §108; ‘Amude Shlomo to Semag

NOTES 297

II, 23; Shelah, I, 187a (Mas. Hullin). Rashi and his grandson R. Tam illustrate two opposing views in their interpretation of a Talmudic remark to the effect that affixing the mezuzah improperly may be a source of harm; Rashi says, “This is dangerous because if it is not properly attached the house is not protected against demons”; R. Tam says, “If it is set up in an awkward place one may strike against it and hurt himself” (Toledot Adam veHavah, 21:7, p. 1434).

Kizur Shelah, 69 (Hil. Mezuzah); Lipez, 72; Yoffie, Journal of American Folk- lore, XXXVIII (1927), 376.

his very interesting articles in REF, LX (1910), 39-52, LXV (1913), 54-60, and HaZofeh, II (1912), 100-102, upon which this presentation is based. See also Z. Nissan, in Zion, II (1842), 161-4; 7£, VII, 532 f.

term mp3 72nd, “large writing,” to describe the lettering of a magical inscription on a cake.

Mishneh Torah, Hil. Tefillin, V, 4; Kol Bo, §90; Raziel, 8a; ms. Ez Hayim, p. 1024 (601 of original); Kizur Shelah, Hil. Mezuzah, p. 69.

veHavah, 21:6, p. 142d; and the sources cited in REF, LX (1910), 42, n. 5. Ms. S. Gematriaot, 62a, repeats the words of Asufot, cited in REF, LXV (1913), 56, n. 3, but does not admit any indebtedness to Sherira Gaon.

this name of 14 letters; cf. Gaster, Studies and Texts, III, 230 and Gollancz, Clavic. Sal., 42.