But to return. Talmudic writings distinguishing several classes of magicians. The Baal Obh, or conjuror of the dead, evoked a voice from under the armpit, or from other members of the dead body, the arms or other members being struck together, for the purpose of eliciting the sound. Necromancy might be practised in two different ways. The dead might be called up (by a method which scarcely bears description), in which case they would appear with the feet upwards. But this must not be practised on the Sabbath. Or again, a skull might, by magical means, be made to answer. This might be done on the Sabbath also (Sanh. 65 a and b). Or a demon might be conjured up by a certain kind of incense, and then employed in magic. A second class of magicians (called Yideoni) uttered oracles by putting a certain bone into their mouth. Thirdly, there was the Chabar, or serpent charmer, a distinction being made between a great and small Chabar, according as larger or smaller serpents were charmed. Fourthly, we have the Meonen, who could indicate what days or hours were lucky and unlucky. Fifthly, there was the searcher after the dead,' who remained fasting on graves in order to communicate with an unclean spirit; and, lastly, the Menachesh, who knew what omens were lucky and what unlucky (Sanh. 66 a). And if they were treated only as signs and not as omens, the practice was declared lawful (Chull. 95 b).
In general the black art might be practised either through demons, or else by the employment of magical means. Among the latter we reckon, not only incantations, but magic by means of the thumb, by a knife with a black handle, or by a glass cup (Sanh. 67 b), or by a cup of incantation (Baba Mets. 29 b). But there was danger here, since, if all proper rules and cautions were not observed the magician might be hurt by the demon. Such an instance is related, although the Rabbi in question was mercifully perserved by being swallowed by a cedar, which afterwards burst and set him free (Sanh. 101 a). Women were specially suspected of witchcraft (Jer. Sanh. vii. 25 d), and great caution was accordingly enjoined. Thus, it might even be dangerous to lift up loaves of bread (though not broken pieces) lest they should be bewitched (Erub. 64 b). A number of instances are related in which persons were in imminent danger from magic, in some of which they suffered not only damage but death, while in others the Rabbis knew how to turn the impending danger against their would-be assailants. (Comp. for examples Pes. 110 b; Sot. 22 a; Gitt. 45 a; Sanh. 67 b). A very peculiar idea is that about the Teraphim of Scripture. It occurs already in the Targum Ps.-Jon. on Gen. xxxi. 19, and is found also in the Pirqé de R. Eliez. c. 36. It is stated that the Teraphim were made in the following manner: a first-born was killed, his head cut off, and prepared with salt and spices, after which a gold plate, upon which magical formulas had been graven, was placed under his tongue, when the head was supposed to give answer to whatever questions might be addressed to it.
B. After this we can scarcely wonder, that so many diseases should have been imputed to magical or else demoniac influences, and cured either by magical means or by exorcism. For our present purpose we leave aside not only the question, whether and what diseases were regarded as the punishment of certain sins, but also all questions as to their magical causes and means of cure. We confine our remarks to the supposed power of evil spirits in the production of diseases. Four things are mentioned as dangerous on account of demons, of which we shall only mention three: To walk between two palm-trees, [6475] if the space is wider than four cubits; to borrow drinking-water; and to walk over water that has been poured out, unless it have been covered with earth, or spat upon, or you have taken off your shoes (Pes. 111 a). Similarly, the shadow of the moon, of certain trees, and of other objects, is dangerous, because demons love to hide there. Much caution must also be observed in regard to the water with which the hands are washed in the morning, as well as in regard to oil for anointing, which must never be taken from a strange vessel which might have been bewitched.