Magical Stones
The
magical properties of various stones are well attested to in the Jewish
tradition. Before we begin, I must note that the modern scientific distinction
between mineral and rock (and at times certain organic hard substances we
wouldn’t call “rocks”) was not distinguished in the sources to be mentioned, as
all fall under the general term אבן “even” which
mean stone.
Some of the earliest discussions
regarding supernatural abilities of stones are discussed in regards to the
twelve stones on the High Priests’ breastplate (Choshen) of which each stone
held a particular power. The exact translation of these twelve stones has been
a point of much discussion and debate among biblical commentators, rabbis and
scholars through the centuries. As an example, Reuben’s red stone (Most often
understood to be ruby) is beneficial for an easy birth (either by pulverizing
the ruby and ingesting it or being placed on the woman).
Interestingly,
at least one type of stone had to ability to heal merely by looking at it. The
Talmud (Baba Batra fol. 16b) relates that: “Abraham hung a certain precious
stone from his neck that all who saw it would immediately be healed”.
אבן טובה היתה תלויה
בצוארו של אברהם אבינו שכל הרואה אותה מיד נתרפא
Another passage in the Talmud
(Shabbat 66b) discussing supernatural abilities of stones states: “The Sages
taught that one may go out with a “tekumah” stone on Sabbath … this leniency
applies even if she suspects that she may become pregnant and miscarry.” Rashi, an important medieval French rabbi translates this stone in
his commentary to the Talmud as קוטיינא contiene in
Old French and explains it is worn by pregnant women to prevent miscarriage.
Interest in the supernatural
abilities of stones continued into the middle ages and many European lapidaries
were written. I refer the interested reader to Magical jewels of the middle
ages and the renaissance particularly in England (Oxford, 1922), which
provides an excellent review and study of them. In fact, the Old French
lapidaries were the source material for virtually the entire 72 stone Hebrew
collection called “Sefer Koach HaAvanim” Book of the Powers (or “virtues”) of
the Stones by Rabbi Berakhyah Ben Natronai ha-Nakdan. This was the first medieval
lapidary in Hebrew, which in turn became the source material for even later
such collections. It was recently printed (in 2005) along with some 29 other
small lapidaries in Hebrew in a book entitled “Sefer Segulot HaAvanim HaTovot”
–Book of segulot (i.e. supernatural charms) of precious stones” and is widely
available in any decent bookstore of Jewish religious texts! Here’s the cover:
For those interested in reading
Sefer Koach HaAvanim, it was translated into English as Sefer Ko’ah ha-Avanim (On the Virtue of the
Stones) Hebrew Text and English. Translated by Gerrit Bos and Julia Zwink
in 2010 and published by Brill. As with all Brill translations, this is a
critical edition and highly recommended.
Out of all 72 stones, I’d like to
excerpt just parts I think will be of particular interest.
In stone #1 we learn the following
about magnetite: “Magicians carry it with them to be used in their deeds. The
one who carries it with him will not dream when he is asleep. It protects from
all reptiles, calms wrath and appeases quarrels. It makes wise the fools, and keeps
the enemies away. Its force [is active] when one carries it in his hand or in
the left wing (sleeve?) of his garment.”
Unfortunately no details are given
to how magicians use them in their “deeds”.
In section 29 for Chrysolite (also known as Olivine) we find:
ומי שהלך לבית
הוועד אם ישאמה בצוארו בעור צבי הנמצא בבטן אמו לא ימות ויכתוב בו אושיא(ל)
בעדיא(ל) הבהיא(ל) היו לי למסעד
“If someone who goes to the council
wears it around his neck in the skin of an unborn deer he will not die. He
should write on it: Oshei(l) Ba'adie(l) Havhie(l) provide me with assistance.”
The Brill translation interprets “He
should write on it” to be i.e. on the skin. I won’t dismiss the
possibility that may in fact be the intent here, but it seems equally possible
that the intent is to write the angelic formula on the stone itself. As we will
soon see, I will bring two examples of magical writing on the stones
themselves.
So far we have only discussed stones
themselves, we shall now examine two examples of where magical names or seals
are to be etched into the stone in order for it have an effect.
The first example is to be found in Bavarian
State Library, Munich, Germany Cod. hebr. 214, fol. 52b which states:
A talisman to keep away mosquitoes (alternative
translation: gnats). Etch this
figure on a sulfur stone at the rise of the second hour of Taurus. Put it in a
place and mosquitoes will not come there. And this is the celestial figure: [three
sigils, refer to the illustration].
The second example, from Rabbi Yosef
Tirshom’s Sefer Shoson Yesod HaOlam (shelfmark: Bibliothèque de Genève, Comites
Latentes 145) starts on fol. 144 and continues on the top of fol.
145.
This magical stone, after being
prepared according to the rituals, allows one to ask of it questions and the
stone will provide the anwers in dreams. Instructions for magical “Dream
queries” are extremely common in the Jewish magical manuscripts, however this is
the first time I have found one using a stone and so elaborate.
First we are given an extremely
lengthy and tiresome prayer asking for God’s help and assistance in this matter,
involving many long magical names. Afterwards, the following instructions are
given to prepare the stone:
[fol. 244] Making the stone. Take a
large white and round stone. Around it in a circle write this like this [refer
to the illustration] being etched into it with a utensil. Between each letter
leave a pinkie fingers amount of space and between each word leave a thumbs
worth of space. If you are not able to fill it in with the name, write around
it, filling it with the name. [fol. 245] The secret of it speaking: You will
need to fast for three days in purity before you can place it under your head.
If you cannot find it [a white stone] round, then round it out yourself. Before
[the etching of the names] write in ink עקר שיט
‘akar shayit and on the northern side write עדיינה
‘adyynah and erase them with water. Then, purify the stone. Afterwards etch the
names around it like this with a knife or utensil. Whenever you wish to inquire
from it, purify and fast for three days, wearing white clothes and place it
under your head. Explanation: This that is to be written עקר שיט ‘akar shayit on one side and עדיינה ‘adyynah on the other side is to be erased in the water that
will purify the stone. ידמא פנס [the names in the
stones center] stands for: [each letter of the name are the initials of the
following which spells out] (י) the secrets (ד) of his word (מ)
relate (א) truths (פ)
suddenly (נ) miracles (ס)
Sodiel [Sod =secrets (of) El= God].
Well then!! That’s some stone! As
the instructions are a little convoluted and not exactly in order, I’m going to now
rearrange the instructions step by step:
1) Find a large white round stone. (If it’s not round, then round it out)
2) Fast for 3 days in purity (That’s chastity and usually implies to immerse oneself in a natural body of water or ritualarium daily)
3) Write
some magical names, עקר שיט and עדיינה respectively, in ink
on opposite sides of the stone
4) Wash the names off with water
5) Using the water from the last step, immerse and purify the stone in it
6) Etch in the magic names as exactly shown in the diagram leaving a pinkie finger amount of space in between each letter and a thumbs finger amount of space between the words
7) The stone is ready! Repeat step 2 (unless this happens to be the day you’re constructing it, then you’ve been fasting 3 days already)
8) Don white clothing
9) Place under head, say the prayer and ask your questions
Finally, I would like to draw your attention to the way the names are actually etched on the stone. Some of the Hebrew letters –even mid-word, are sideways or rotated. To help those that may not be familiar with the script used in the mss., I have newly reproduced it below:
