Tishbi, s. v. bulmos;—Gid. I, 213; Raziel, 15a;—Mah. Vit. 501;—Rashi on Ps. 103:5; Ginzberg, Legends, V, 51, n. 151; Giidemann, Religionsgesch. Studien, Leipzig 1876, 55-63.

adne or abne hasadeh of Job. 5:23, and the Yadu‘a, an animal employed in magic rites; Rashi, San. 65a), repeated in Semag, I, 39; ms. Ez Hayim, 991 (580 of original). See E. Fink, MGW#, LI (1907), 173-82; L. Ginzberg, A. Schwarz Festschrift (1917), 329-33 (“Der Grundzug dieser Legende, die Pflanze, deren Bertthrung Tod bringt ist jiidisch und sehr alt.... Sehr jung dagegen und wahrscheinlich germanischen Ursprunges—findet sich daher nur bei den deutsch- franzOsischen Autoren—st die Umwandlung der todbringenden Pflanze in einen ‘vegetabilischen Menschen,’ die Raschi noch unbekannt ist”; p. 331), and Legends, V, 50, n. 148 and VI, 123, n. 720; cf. Thorndike, I, 597, 626, II, 142, III, 484, 566; Grimm, II, 1006 f.; Wuttke, 102-3; Frazer, Folk-Lore in the O.T., Il, 377 ff.

cussed in detail: I. Low, Flora, IV, 347 ff.; Zimmels, Minhat Bikkurim (Vienna 1926), 1-9; FE, Il, 538 ff.; J7V, II (1925), 349; Ginzberg, Legends, V, 51, n. 150; cf. Jacobs, Jews of Angevin England, 54, 92; Thorndike, I, 491, II, 200, 386, 464-5..

mah, 8ob, §217, 218; Mah. Vit. 123, 86 (cf. G. Schlessinger, Die altfranzésischen Worter im Machsor Vitry, Mainz 1899, p. 35); Raben, 60; Responsa of Meir of Rothenburg (Lemberg), 160; Moses Taku, Ozar Nehmad, III, 78, 82; Orhot Zadikim, 95a;—Leket Yosher, I, 104; S. Has. B 1153; Tashbez, 553; Responsa of Hayim Or Zarua, 146; S. Has. B 589; Ziyuni, 48a; Hochmat HaNefesh, 14c; Rashi and Tos. Shab. 54b; Or Zarua, II, 19a, §83.

Lev Tov, ch. 10, p. 102b; Orah Hayim 608:4. Garlic, in particular, enjoyed high repute as an aphrodisiac in the ancient world; see I. Low, op. cit., II, 144. Maharil, loc. cit., refers to Erdapfel (this was at the turn of the fifteenth cen-

NOTES 3°3

tury, long before potatoes were introduced in Europe) which I have translated “melons”; see Grimm, Deutsches Worterbuch, s. v.

of Meir of Rothenburg (Cremona), §124; Lev Tov, 1014; Isserles, Orah Hayim 88:1. The concluding quotation is from Ziyuni, 50d; see also ibid. 50c.

62a-b, Orah Hayim, 240:7.

g. Nid. 16b; Pes. 112b; Blau, 55, 56; Rokeah, $317, p. 86b; Joseph Omez, §190, 191, Pp. 43.

HaNashim, ch. 65, 66; Griinbaum, Fiidischdeutsche Chrest., 273-4, 2763 <1yunt, 15a.

Mizvat HaNashim, ch. 64; Gaster, Ma‘aseh Book, 1, 242-3, II, 648-9; cf. Pa- ‘aneah Raza, 133b; Thorndike, I, 177, IV, 136.

376 ff.; Krauss, MFV, LIII (1915), 20;—Shab. 111a; Yeb. 65b; S. Has. 1918; —Gaster, Studies and Texts, III, 229-30; Gi. I, 216.

and Lev. 12:2; Menahem Recanati, Ta‘ame HaMizvot, 13b. and Commentary on the Pentateuch, beg. of Tazri‘a; Pa‘aneah Raza, 87a; cf. Thorndike, II, 767.

212; in this last-mentioned place may be found a passage from Konrad von Megenberg which offers a striking parallel to the “‘signs’ of Eleazar of Worms: cf. also Thorndike, I, 177, II, 329, 744, etc.

238.

86a; Leket Yosher, I, 45, Il, 6, 15; foseph Omez, pp. 45, 273, 343, 354; paral- lels to these beliefs may be found among other peoples, cf. I. Goldziher, ‘“Muhammedanischer Aberglaube tiber Gedachtnisskraft und Vergesslichkeit, mit Parallelen aus der jiidischen Litteratur,” Berliner Festschrift, 131-55; Grimm, III, 834, 8463 and n. 1; Wuttke, 315.

8575, p- 123; Isserles, Orah Hayim 260:1; ‘Emek Beracha, Il, 53, p. 64a; Yesh Nohalin, 26a, n. 35; cf. Griinbaum, Ges. Auf., 423, 424; Goldziher, op. cit., 133; Low, Die Finger, p. xxii; JE, TIX, 149; also Orah Hayim 179:6.

MFV, XIX (1906), 118; cf. Heller, REF, LV (1908), 69 ff., and Krauss, ibid., LVI (1908), 253-4;—Joseph Omez, $73, p. 17; Lebush on Orah Hayim, 299: 10; Kizur Shelah, 134;—Goldziher, op. cit., 140 ff.; HB, VII (1864), 100, XIV (1874), 58; I. Low, Die Flora der Fuden, I, 203 f.