II II Is 4711 : * Evil will fall upon thee which thou canst not dispel with sorcery and which thou canst not remove with rituals of purgation ' ; ExpT xxii. [1910-11] 323 ; Exp, 7th ser., iii. 640.
1li[ 2 K 922. The art itself, according to Robertson Smith, is an expression used of shredded herbs of which was concocted a magic brew (Exp, 7th ser., iii. 539); cf. Is 664. j^a^j, 2 Ch 336, means to use incantations, while ^Tff^ (Jer 279), 'IB'Dp, and nsirsD indicate those who used incantations, as the Egyptians' and Babylonians (Ex 7", Dn 22).
"• Dt 1S1» etc.. Is 28. The LXX translates by K\riSonioiuu. The practitioner was termed IJiyp (Dt 181", Jg 937).
ttt LXX translates by icaToSew and the noun by KardSeo-^o?, 13n being the magical knot so tied— Dt IS", Ps 688(5), Is 479.12 (of. Lk 1318, a daughter ot Abraham bound by Satan) ; Exp, 7th ser., i'i. 636, 639. See also the sixteen figures, 'captives,' found by Bliss at Sendahannah (PEF.St xxxii. [1900] 332 and note by Clermont Ganneau. ib. xxxiii. [1901] 67). ttt 18 819 lOH 381-1.
§§§ Dt 18", Lv 1931 208- 27, 1 s 283. 9 ; ExpT ix. [1897-98] 167. mill Is 819 ; J5ip, 7th ser, iii. 637. Iran Exp, 7th ser., iii. 637 ; Is 193.
domned bj' the Deutoronomic legislation, tliev were banished by Saul, patronized by Manas.seh, and much soughtafter by tlie Egyptians.* The entrance of these malevolent spirits into a jierson might be prevented by using proper precaution. Among the Orang L.aut of tlie Malay Peninsula when the demon of small-pox is active in one locality the peo|>le of the adjacent districts prevent it coming to them by jilacing thorns in the paths between them and the infected locality. The Khonds of Orissa ward ott' the same intruder by presenting the demon with gifts.t Among the Hebrews the chief prophylactics were amulets, J charms, § knotted cords.ll the repetition of the Sk'ma (Dt 6') and other forinuliE, fixing of the m'ziizah, wearing the t'philltn, eating salt ;!! and, as we may infer from the practice of other races, the intervention of guardian angels.** When the malevolent spirit had actually entered a person the usual remedies em- ployed were sacrifice,tt prayer,tt and, as the thing aimed at was the expulsion of the spirit, exorcism.§§
These notes will make clear what needs to be kept in mind, the very large place demonism occupied in the minds of the ordinary Hebrews.
As men came to think of the river running and the tree falling through natural causes, while still attributing the earthquake and the thunder to the action of a god, so they came to think of certain maladies as also due to natural causes, whereas others, peculiar, or peculiarly severe, were still considered as the work of demons. It is im- possible to trace out this process in every religion, but the OT afibrds us helpful suggestions. Among the Hebrews it pursues something like the following line. When a disease in its advent and develop- ment followed, in ditierent people, very much the same course, exhibiting nothing abnormal, its nature came, so far, to be understood, and to be considered as due to natural causes. The sickness of the son of the woman of Zarephath (1 K 17"), Hezekiah {2 K 20"), Daniel (Dn 8-'), Jacob (Gn i»), Abijah (1 K 14*), is not attributed to any extra- natural cause. II II This conception of natural diseases would result in, and go hand in hand with, some study of such diseases. By the time of gammu- rabi, the doctor, the veterinary surgeon, and the brander were each distinct from one another. HIT The hygienic laws of Leviticus would encourage the study of the causes of disease. ' In the Mishna it is mentioned with approval " Hezekiah put away " a Book of Healings.' *** In the time of Jeremiah physicians were a distinct set of men.ftt They were more or less connected with the priests and prophets, and were probably more akin to the ' leech ' of the Middle Ages than to the scientifio-
• 1 S 287, Is 819 29-1, Dt 184, 2 K 218, 2 Ch 338. They were n realit.v eyyaarpi^lv8ol., ventriloquists in the original sense of that term"; Exp, 7th ser., iii. 637; ExpTvm. 157.
t Tylor, PCi, ii. 126, 127.
t E.g. the O'S'riVn, Is 320; Exp, 7th ser., iii. 541 ; ct. 2 Mao 12"; Davies, Maaic, Divination, and Deinonoloay, pp. 99, 106 ; Edersheim, LT* i. 482; Dt 2212, Is 318-20; Ja^pp, Some Heresies dealt with, p. 239.
§ Edersheim, LT* ii. 776.
II Exp, 7th ser., iii. 643, where see other similar charms; Dt 2212.
n Davies, Magic, Divination, and Demonology, p. 79 ; DCG i. 440.
*• Ps 347 9111, Mt 1819, Mk 113, Ac 1218 ; Tylor, PC^ ii. 199 ; HJ xi. [1912-13] 164 ; DCG i. 440.
tt Tvlor, PC, pp. 129, 131. tt Mt 1721, Mk 929, Ja 61».
§§ Mesopotamian literature has preserved many magic formu- lae ; see Sayce, HL, App. iii. ; R. C. Thompson, The Reports 0/ the Magicians and Astrologers 0/ Nineveh and Babylon in the British Museum, London, 1900, The Devils and Evil Spirits of Babylonia ; other authorities quoted in artt. Divu^ation and ExoRclssi ; Tylor, PC*, pp. 127, 133, 135 ; Exp, 7th ser., iii. 327, 536, iv. 136, 139.