2. Rabbinic views. [6471] Probably the nearest approach to the idea of Josephus that demons' were the souls of the wicked, is the (perhaps allegorical) statement that the backbone of a person who did not bow down to worship God became a Shed, or demon (Baba K. 16 a; Jer. Shabb. 3 b). The ordinary names for demons are evil spirits,' or unclean spirits' (ruach raah, [6472] ruach tumeah), Seirim (lit. goats). Shedim (Sheyda, a demon, male or female, either because their chief habitation is in desolate places, or from the word to fly about,' or else from to rebel'), and Mazzikin (the hurtful ones). A demoniac is called Gebher Shediyin (Ber. R. 65). Even this, that demons are supposed to eat and drink, to propagate themselves, and to die, distinguishes them from the demons' of the New Testament. The food of demons consists of certain elements in fire and water, and of certain odours. Hence the mode of incantation by incense made of certain ingredients. Of their origin, number, habitation, and general influence, sufficient has been said in the Appendix on Demonology. It is more important here to notice these two Jewish ideas: that demons entered into, or took possession of, men; and that many diseases were due to their agency. The former is frequently expressed. The evil spirit' constrains a man to do certain things, such as to pass beyond the Sabbath-boundary (Erub. 41 b), to eat the Passover-bread, &c. (Rosh ha-Sh. 28 a). But it reads more like a caustic than a serious remark when we are informed that these three thing deprive a man of his free will and make him transgress: the Cuthæans, an evil spirit, and poverty (Erub. u.s). Diseases - such as rabies, angina, asthma, or accidents - such as an encounter with a wild bull, are due to their agency, which, happily, is not unlimited. As stated in App. XIII. the most dangerous demons are those of dirty (secret) places (Shabb. 67 a). Even numbers (2, 4, 6, &c.) are always dangerous, so is anything that comes from unwashen hands. For such, or similar oversights, a whole legion of demons is on the watch (Ber. 51 a). On the evening of the Passover the demons are bound, and, in general, their power has now been restricted, chiefly to the eves of Wednesday and of the Sabbath (Pes. 109 b to 112 b, passim). Yet there are, as we shall see, circumstances in which it would be foolhardiness to risk their encounter. Without here entering on the views expressed in the Talmud about prophecy, visions, and dreams, we turn to the questions germane to our subject.
A. Magic and Magicians. We must here bear in mind that the practice of magic was strictly prohibited to Israelites, and that - as a matter of principle at least - witchcraft, or magic, was supposed to have no power over Israel, if they owned and served their God (Chull. 7 b; Nedar. 32 a). But in this matter also - as will presently appear - theory and practice did not accord. Thus, under certain circumstances, the repetition of magical formulas was declared lawful even on the Sabbath (Sanh. 101 a). Egypt was regarded as the home of magic (Kidd. 49 b; Shabb. 75 a). In connection with this, it deserves notice that the Talmud ascribes the miracles of Jesus to magic, which He had learned during His stay in Eqypt having taken care, when He left, to insert under His skin its rules and formulas, since every traveller, on quitting the country, was searched, lest he should take to other lands the mysteries of magic (Shabb. 104 b).
Here it may be interesting to refer to some of the strange ideas which Rabbinism attached to the early Christians, as showing both the intercourse between the two parties, and that the Jews did not deny the gift of miracles in the Church, only ascribing its exercise to magic. Of the existence of such intercourse with Jewish Christians there is abundant evidence. Thus, R. Joshua, the son of Levi (at the end of the second century), was so hard pressed by their quotations from the Bible that, unable to answer, he pronounced a curse on them, which, however, did not come. We gather, that in the first century Christianity had widely spread among the Jews, and R. Ishmael, the son of Elisha, the grandson of that High-Priest who was executed by the Romans (Josephus, War. i. 2. 2), seems in vain to have contended against the advance of Christianity. At last he agreed with R. Tarphon that nothing else remained but to burn their writings. It was this R. Ishmael who prevented his nephew Ben Dama from being cured of the bite of a serpent by a Christian, preferring that he should die rather than be healed by such means (Abod. Zar. 27 b, about the middle). Similarly, the great R. Eliezer ben Hyrcanus, also in the first century, was so suspected of the prevailing heresy that he was actually taken up as a Christian in the persecution of the later. Though he cleared himself of the suspicion, yet his contemporaries regarded him for a time doubtfully, and all agreed that the troubles which befell him were in punishment for having listened with pleasure to the teaching of the heretics (Ab. Z. 16 b, 17 a.) [6473] The following may be mentioned as instances of the magic practiced by these heretics. In Jer. Sanh. 25 d, we are told about two great Rabbis who were banned by a heretic to the beam of a bath. In return the Rabbis, by similar means, fastened the heretic to the door of the bath. Having mutually agreed to set each other free, the same parties next met on board a ship. Here the heretic by magical means clave the sea, by way of imitating Moses. On this the Rabbis called upon him to walk through the sea, like Moses, when he was immediately overwhelmed through the ban of R. Joshua! Other stories of a similar and even more absurd character might be quoted. But if such opinions were entertained of Jewish Christians, we can scarcely wonder that all their books were ordered to be burnt (Bemid. R. 9), that even a roll of the Law written by a heretic was to be destroyed (Gitt. 45 b), and that Jewish Christians were consigned to eternal punishment in Gehinnon (Rosh. haSh. 17 a), from which even the token of circumcision should not deliver them since an Angel would convert it into uncircumcision (Shem R. 19 [6474] ).