vols., London 1918; T. W. Davies, Magic, Divination and Demonology Among the Hebrews and Their Neighbors, London 1898; B. Jacob, Im Namen Gottes, Berlin 1903; A. Jirku, Materialien zur Volksreligion Israels, Leipzig 1914; on Talmudic magic see L. Blau, Das altjiidische Zauberwesen, Budapest 1898; D. Joel, Der Aberglaube und die Stellung des Fudenthums zu demselben, Breslau 1881-3 (Part I devotes some space to the Biblical period); G. Brecher, Das Tran- scendentale, Magie und magische Heilarten im Talmud, Vienna 1850. Very little has been written on the magic of the Geonic period. See Joel’s book, Part II, and J. A. Montgomery, Aramaic Incantation Texts from Nippur, Phila. 1913; J. Wohlstein, Damonenbeschwérungen aus nachtalmudischer Zeit, Berlin 1894; M. Gaster, The Sword of Moses, London 1896; Cyrus H. Gordon, “Aramaic Magical Bowls in the Istanbul and Baghdad Museums,” Archiv Orientdlni, VI (Praha 1934), 319-34.
nim on Ex. 22:17; Moses Taku, Ozar Nehmad, III, 61; cf. Grimm, II, 546. Gaster, Ma‘aseh Book, II, 576 ff., has a typical German folk-tale about a magic ring that could be used to transform a person into a werwolf.—iyuni, 55a; Ma‘aseh Book, II, 320 f.;—S. Has. B, 1166; Hochmat HaNefesh, 12d; cf. Grimm, II, 898; Wuttke, 55;—S. Has. 1453; ciyuni, 26c; Hadar Zekenim on Ex. 8:12; Da‘at Zekenim on Ex. 8:14; HaHayim, IV, 10. Cf. Lea, III, 510: “One precau- tion, held indispensable by some experienced practitioners, was that the witch on arrest was to be placed immediately in a basket and thus be carried to prison, without allowing her feet to touch the earth, for if she were permitted to do so she could slay her captors with lightning and escape’’; cf. also Grimm, II, 899, III, 444, $310.
n. 3; Pa‘aneah Raza on Ex. 22:17-18, p. 69a; Hansen, 131; Lea, III, 405; Ziyuni, 7a, 49C; Nishmat Hayim, III, 23, 24.
83a; Toledot Adam veHavah, 28:1, p. 182b.
(Vienna 1894), 1-11, 37-48; FE, III, 465 ff.; HF, TX, 646 f.; Giid. I, 156 ff.; H. Gross, “Zwei kabbalistische Traditionsketten des R. Eleasar aus Worms,” MGW, XLIX (1905), 692-700.
g. Cf. Kammelhar, 3, 4, 42, 43-5; Ma‘aseh Book, II, 396 ff., 510 ff.; Scholem, Kirjath Sepher, 1V (Jerusalem 1927), 317; Gaster, fewish Folk-Lore in the Mid- dle Ages, 9 ff.; N. Brill (“Beitrage zur jiidischen Sagen- und Spruchkunde im Mittelalter,” in fahrbiicher, IX [1889], 1-71) printed many legends from a six- teenth-century manuscript about the wonders performed by Judah the Pious and his disciples.
Toledot Adam veHavah, 17:5, p. 127b; cf. Lebush on Yore Deah 179: 15.
179:1.
274 JEWISH MAGIC AND SUPERSTITION
b. David HaLevi, middle seventeenth century): “The Torah forbade only the magic of ancient times; nowadays there is no more ‘magic’ in the world, but it is all vanity.”
Thorndike, index, s. v. “Occult Virtue.”
352.
179:16; Piske Recanati 563 (quoting Eliezer of Metz); Moses Taku, Ozar Neh- mad, III, 82; Giid. I, 168 ff.
664:1; Lauterbach, HUCA, II (1925), 353 f.
Abba Mari of Lunel, Pressburg 1838, p. 29.