36a, 47a, 48b, 57a.

(1923), 295.

hagim, I, 46b, $353; Lauterbach, CCAR Yearbook, XLII (1932), 347 f.; Casa- nowicz, journal Amer. Or. Soc., XXXVI (1917), 165, n. 28; cf. Montgomery, 49; Grunwald, MGW7F, LXXVII (1933), 161; Frazer, The Magic Art, I, 65; Lewy, AR, XXIX (1931), 189 ff.

V (1900), 80 ff.; cf. Gaster, op. cit., 35, 42; Wuttke, 183-4; MGW, loc. cit.

dien, 78; Heller, REF, LV (1908), 69-71; Gaster, Studies and Texts, III, 228; Raziel 33b, 40b; Gollancz, Clavic. Sal., 36.

IV (1892), 559; Tashbez 550; S. Has. B 59; cf. Elworthy, 404 ff. R. Samuel b. Meir felt that while the fifth cup might be unnecessary so far as fear of demons was concerned, it might still be effective against magic (Rashbam and Tos. Pes. 109b, s. v. Raba).

g. Rashi Shab. 66b; Gaster, Sword of Moses, pp. 35, 38, 43; S. Has. 377, numbers; cf. Aristophanes, The Frogs, trans. by Gilbert Murray, N. Y. 1925, p. 86:

The man was talking to the dead, you dog, Who are always called three times—and then don’t hear.

294 JEWISH MAGIC AND SUPERSTITION

4, 19, 22, 121, 125; Raziel, 42a; Perles, Graetz Fubelschrift, p. 28.

90; Grimm, I, 503, 505, III, 469, 8950; Lowinger, Der Traum, 30 f.; Kugler, Hilprecht Anniversary Volume, 308. There are many examples of nine in me- dieval Jewish magic and superstition; see, e.g., S. Has. 1468; B 1146; Gid. I, 117, n. 7, 206, n. 2; Grunwald, MF7V, XIX (1906), 114, 116. ie

[1906] 114); 10, connected with the Ten Commandments (Gaster, Studies and Texts, III, 228; MF#V, XIX, 116); 6 (Shimmush Tehillim, Ps. 8, 122); 21 and

Thorndike, I, 93, 174; Wuttke, 184.

statement relating Me‘agel to a town of that name); Ziyuni 22b; Levita, Tishbz, s. v. Lilit; cf. Daiches, p. 32; Scheftelowitz, Stell. Huhnopfer, ch. 6; De Givry,

5; Marmorstein, MGW7, LXXI (1927), 48; FE, V, 46; Giid. I, 52-3; Isserles, Yore Deah 340:3 (cf. Krauss, M7V, LIII [1915], p. 18);—Shimmush Tehillim, Ps. 2, 5, 7, 18, 19, 20, 21, 37, 92, 109, 119, 125; Raziel, 41b, 42a, 45a; Ms. S. Gematriaot, 56b, 70a. According to Schudt (II, VI, 6:5), Nu. 11:2, written on a bread-crust, was thrown into a fire to extinguish it.

116 f.; Lea III, 451 ff.; Grimm III, 420, 430;—-Gaster, Sword of Moses, 39, 868; Giid. I, 207, n. 2.

MGV, V (1900), 82.

1g. Giid. loc. cit.; S. Has. B 1159, 1162; Hochmat HaNefesh 29d; Ziyuni 5c; Thorndike II, 350.

FFV, 1 (1923) 291 ff.; Rashi Shab. 57b; Gandz, Isis, XIV (1930), 194; Gaster, op. cit., 51; Wohlstein 16; Rokeah $316, p. 83a; Nishmat Hayim III, 18; J. Lipez, 35; cf. Montgomery, 52; Grimm II, 983; Wuttke 461; I. Scheftelowitz, Das Schlingen- und Netzmotiv im Glauben und Brauch der Volker, Giessen 1912; cf. also S$. Has. 380, 1162, 1566, 1910; Pa‘aneah Raza 67a. For the use of asar with this special meaning in older Jewish literature see Targum fon. Deut. 24:6; Aggadat Bereshit, Introd. 38; L. Ginzberg, Geonica (1909), p. 152.

Schudt, loc. cit., reports an interesting instance of sympathetic magic: to put out a fire, one would go to a spot where he could overlook the entire conflagration, and, while slowly reciting Nu. 11:2, pour with each syllable a drop of water into a pan of burning coals.

Stell. Huhnopfer, ch. 9, 12; Grunwald, 77V, I (1923), 19; FE, III, 260;—Raziel 41a; MGV, loc. cit.. MJV, XIX (1906), 112; Pa‘aneah Raza 86b; cf. Gaster, op. cit., 39, 864, 46, n. 6; Gollancz, op. cit., 25-6. It should be noted that the inclusion of sweat in these prescriptions ran counter to a strong belief that human perspiration (except that of the face) is poisonous (cf. Yore Deah 116:4). On the “egg laid on a Thursday” see ch. III, n. 52, above. These lines from Hans

NOTES 295

Vintler’s Blumen der Tugend (Grimm III, 422) may be compared with the final recipe:

ettlich legent des widhoffen hertze des nachtes auf die schlauffende liitt, das es in haimlich ding betiitt

vnd vil zaubry vnrain.

Ms. Raziel 31a-b; cf. Gaster, op. cit., 47, §12. A few like recipes are also to be found in the Talmud; cf. e.g, Ber. 6a: “If one wishes to see the evil spirits, he must take the afterbirth of a first-born black cat, which is the daughter of a first- born black cat, burn it and grind it to a powder, and put the ash in his eye.”

Yore Deah 179:19.