An obscure reference in the Bk. of Job (3°), in which the speaker, cursing the night of his birth, exclaims—
‘May those who curse the day, curse it, Who understand how to stir up Leviathan,’ t— has been considered to refer to the mythical dragon who was believed to seize upon the sun or moon when eclipsed. ‘The magician’s power was supposed cap- able of compelling the dragon monster Leviathan to seize or give up his victim (cf. Is 271, Job 26%).¢ On Nu 215 see SERPENT, and Dillm. ad loc.
The prophets habitually associate magic with idolatry (Mic 5", cf. 2 K 9”, 2 Ch 335. Yet the history of Israel constantly reveals the continu- ance of popular yg ohare and practice even after legislation had long pronounced them un- Jawful. In the later days of Judaism learned Rabbis did not forbid the study of magical arts, though the practice of these arts was not per- mitted. Of one it is even said that he considered the knowledge of magic to be essential to any member of the Sanhedrin in order that he might be capable of pronouncing an opinion upon it (Blau, Zauberwesen, p. 20). The fact that the practice of magic was forbidden does not by any means imply that the Jews did not believe in its
ower. ‘The truth is preseely the reverse. They
elieved in magic as the inevitable result of their belief in demons, but regarded it, just as St. Paul himself did, as bound up with idolatry and the
* The word 135 (pl.) ‘ magic art’ or ‘spell’ probably refers to the binding of the knots. The same root occurs in Assyrian The Pael of 138 ubburu is used of binding under the spell of the sorceress (WAI iv. 49, 5a; 50, 52b; Delitzsch, Handwirt. sub voce). In v.11 we have an interesting word 7 7n¥ (‘evil which thou knowest not) to avert by incantations,’ Piel infin. with suff.
of the root which in Arabic GS) is constantly employed in
the sense of using magic spells (see Wellhausen, Reste3, p. 159).
t Gunkel’s reading of 0° for 07 in the first line, and rendering ‘may those who keep the sea under a spell curse it,’ eto. (Schépfung u. Chaos, p. 59), are far-fetched though ingenious. Gunkel holds that ὙΝ and “ny refer to spell and counter- spell, a view which does not appear to us at all warranted.
Φ There possibly lurks a reference to a demon in the ne of Pr 3015 and some magic ritual connected with it, to which a) clue has been lost. See Baudissin’s art. ‘ Feldgeister’ in PRE® vi. p. 6, and Wellh. Reste Arab. Heidenth.2 p *49.
MAGIC, MAGICIAN
realm of darkness, and therefore to be shunned. It comes within the circle of the ἐνέργεια τοῦ Σατανᾶ."
As ἃ matter of fact, however, the mass of the yeople could not be delivered from the influences of their time, and troubled themselves little about the religious scruples of their teachers, and, like the Greeks and mans, Egyptians and Baby- lonians, were delivered up to the superstitious tendencies and practices of their age. ence the Mishna, Sota ix. 13, deplores that jealousy and magic were ruining society. Indeed we even hear of distinguished bbis practising magic, e.g. Eliezer, son of Hyreanus, who at the request of Akiba was able, through a charm, to fill an entire field with gourds, and by means of another formula to transfer them toa single place (Sanhedrin 68a in Blau, p. 26). Jesus Christ was regarded by His countrymen as a magician, and was called by them Balam, Sanh. 1066, Sota 47b. According to the Gospel narrative (Mt 12**-), He was even called a sorcerer who worked His wonders in league with Beelzebub. Tobit, ch. 6, clearly illustrates how thoroughly demonology and magic practices had taken hold of the Jewish people. This tradition even influenced dress (see FRINGES, PHYLACTERIES, and οἵ. Lk 8); also dwelling-houses (mézizith, Dt 68°, see Driver, ad loc.).
We have no space to describe with any fulness of detail the great world of Jewish magic and the spells which were employed. These consisted of special formule in which certain names were recited (see AMULETS, DEMON, Exorcism, and Brecher’s Das Transcendentale, Magie u. mag. Heilarten im Tal- mud). Certain magical practices were forbidden as heathenish (Brecher, p. 192ff.); on the other hand, special formule, involving the invocation of ange!s and the pronunciation of words, whereby certain evils were counteracted or diseases healed, were not only permitted but even recommended. The personal names of the celestial hierarchy which are most potent are given on p. 21ff. of Brecher’s treatise. We cite the translation of one formula among the large number given by this writer and Blau. It is a remedy against an ulcerous swelling. The original may be found in Brecher, p. 198ff.: ‘Baz Bazia, Mas Masia, Kas Kassia, Bharlai and Amarlai [cf. p. 38, and Shabb. 67a), the angels which came from the land of Sodom to heal painful sores. May the colour not become redder, not extend further; may the seed be absorbed in the belly. And as a mule does not propagate itself, so may the evil not propagate itself in the body of N., son of N.’
Against possession by devils: ‘Cursed, broken in pieces and conjured be the demon named Bar Tit, Bar Tam4, Bar Τί πᾶ, etc.