musical

And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters.

And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.

I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.

Such as found out musical tunes, and recited verses in writing:

And Darius sent with them a thousand horsemen, till they had brought them back to Jerusalem safely, and with musical [instruments] tabrets and flutes.

And the priests stood arrayed in their vestments with musical instruments and trumpets; and the Levites the sons of Asaph had cymbals,

My hands formed a musical instrument, and my fingers tuned a lyre.

He, courting by his voice all-musical

And with the musical instrument I reminded them of God that they should give praise to the Lord.

And when my female slaves would murmur, then I took the musical instruments and played as much as they would have done for their wages, and gave them respite from their labor and sighs.

You therefore are blessed who are delivered from the curse, For Christ, the Son of God, by His coming has confirmed and completed the law, but has taken away the additional precepts, although not all of them, yet at least the more grievous ones; having confirmed the former, and abolished the latter, and has again set the free-will of man at liberty, not subjecting him to the penalty of a temporal death, but giving laws to him according to another constitution. Wherefore He says: If any man will come after me, let him come. And again: Will you also go away? And besides, before His coming He refused the sacrifices of the people, while they frequently offered them, when they sinned against Him, and thought He was to be appeased by sacrifices, but not by repentance. For thus He speaks: Why do you bring to me frankincense from Saba, and cinnamon from a remote land? Your burnt-offerings are not acceptable, and your sacrifices are not sweet to me. And afterwards: Gather your burnt-offerings, together with your sacrifices, and eat flesh. For I did not command you, when I brought you out of the land of Egypt, concerning burnt-offerings and sacrifices. And He says by Isaiah: To what purpose do you bring me a multitude of sacrifices? Says the Lord. I am full of the burnt-offerings of rams, and I will not accept the fat of lambs, and the blood of bulls and of goats. Nor do you come and appear before me; for who has required these things at your hands? Do not go on to tread my courts any more. If you bring me fine flour, it is vain: incense is an abomination unto me: your new moons, and your Sabbaths, and your great day, I cannot bear them: your fasts, and your rests, and your feasts, my soul hates them; I am over-full of them. And He says by another: Depart from me; the sound of your hymns, and the psalms of your musical instruments, I will not hear. And Samuel says to Saul, when he thought to sacrifice: Obedience is better than sacrifice, and hearkening than the fat of rams. For, behold, the Lord does not so much delight in sacrifice, as in obeying Him. And He says by David: I will take no calves out of your house, nor he-goats out of your flock. If I should be hungry, I would not tell you; for the whole world is mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Sacrifice to God the sacrifice of praise, and pay your vows to the Most High. And in all the Scriptures in like manner He refuses their sacrifices on account of their sinning against Him. For the sacrifices of the impious are an abomination with the Lord, since they offer them in an unlawful manner. And again: Their sacrifices are to them as bread of lamentation; all that eat of them shall be defiled. If, therefore, before His coining He sought for a clean heart and a contrite spirit more than sacrifices, much rather would He abrogate those sacrifices, I mean those by blood, when He came. Yet He so abrogated them as that He first fulfilled them. For He was both circumcised, and sprinkled, and offered sacrifices and whole burnt-offerings, and made use of the rest of their customs. And He that was the Lawgiver became Himself the fulfilling of the law; not taking away the law of nature, but abrogating those additional laws that were afterwards introduced, although not all of them neither.

And all the officers of the king and his servants were rejoicing at that time for eight days at the feast, and they made merry with all sorts of musical instruments, with timbrels and with dances in the king's house for eight days.

And the king commanded that all those that played upon timbrels, harps and other musical instruments should go forth with Joseph; one thousand timbrels, one thousand mecholoth, and one thousand nebalim went after him.

And Joseph was greatly afraid at the words of his brethren lest they should destroy Egypt, and he commanded his son Manasseh, saying, Go now make haste and gather unto me all the inhabitants of Egypt, and all the valiant men together, and let them come to me now upon horseback and on foot and with all sorts of musical instruments, and Manasseh went and did so.

And Judah said, Behold, I will destroy three of the streets with my strength, and you shall each destroy one street; and when Judah was speaking this thing, behold the inhabitants of Egypt and all the mighty men came toward them with all sorts of musical instruments and with loud shouting.

And they all went to meet Jacob with all sorts of musical instruments, with drums and timbrels, strewing myrrh and aloes all along the road, and they all went after this fashion, and the earth shook at their shouting.

And when the holy Zion crossed over with those who were in attendance on her, and who sang songs to the accompaniment of harps and flutes, the sea received them and its waves leaped up as do the high mountains when they are split asunder, and it roared even as a lion roareth when he is enraged, and it thundered as doth the winter thunder of Damascus and Ethiopia when the lightning smiteth the clouds, and the sound thereof mingled with the sounds of the musical instruments.

And the horns and the organs were blown, and the sounds of their harps and musical instruments, and the noise of their outcries which were made at that time were in the gates of Jerusalem.

And they blew horns and pipes and trumpets, and beat drums, and sounded all kinds of musical instruments, and there were singing and dancing and games, and [displays] with horses and shield [-men], and all the men and women of the people of the country of Ethiopia were present, small and great, and the little Blacks, six thousand in number, and virgin women whom Azariah had chosen for the women of Zion by the law, whom David the King had destined for [the service of] the table and banquets in the royal fortress when he should go up thereto [clad in] raiment of fine gold.

When this had proved the event of the battle, David thought it proper, upon a consultation with the elders, and rulers, and captains of thousands, to send for those that were in the flower of their age out of all his countrymen, and out of the whole land, and withal for the priests and the Levites, in order to their going to Kirjathjearim, to bring up the ark of God out of that city, and to carry it to Jerusalem, and there to keep it, and offer before it those sacrifices and those other honors with which God used to be well-pleased; for had they done thus in the reign of Saul, they had not undergone any great misfortunes at all. So when the whole body of the people were come together, as they had resolved to do, the king came to the ark, which the priest brought out of the house of Aminadab, and laid it upon a new cart, and permitted their brethren and their children to draw it, together with the oxen. Before it went the king, and the whole multitude of the people with him, singing hymns to God, and making use of all sorts of songs usual among them, with variety of the sounds of musical instruments, and with dancing and singing of psalms, as also with the sounds of trumpets and of cymbals, and so brought the ark to Jerusalem. But as they were come to the threshing-floor of Chidon, a place so called, Uzzah was slain by the anger of God; for as the oxen shook the ark, he stretched out his hand, and would needs take hold of it. Now, because he was not a priest and yet touched the ark, God struck him dead. Hereupon both the king and the people were displeased at the death of Uzzah; and the place where he died is still called the Breach of Uzzah unto this day. So David was afraid; and supposing that if he received the ark to himself into the city, he might suffer in the like manner as Uzzah had suffered, who, upon his bare putting out his hand to the ark, died in the manner already mentioned, he did not receive it to himself into the city, but he took it aside unto a certain place belonging to a righteous man, whose name was Obededom, who was by his family a Levite, and deposited the ark with him; and it remained there three entire months. This augmented the house of Obededom, and conferred many blessings upon it. And when the king heard what had befallen Obededom, how he was become, of a poor man in a low estate, exceeding happy, and the object of envy to all those that saw or inquired after his house, he took courage, and, hoping that he should meet with no misfortune thereby, he transferred the ark to his own house; the priests carrying it, while seven companies of singers, who were set in that order by the king, went before it, and while he himself played upon the harp, and joined in the music, insomuch, that when his wife Michel, the daughter of Saul, who was our first king, saw him so doing, she laughed at him. But when they had brought in the ark, they placed it under the tabernacle which David had pitched for it, and he offered costly sacrifices and peace-offerings, and treated the whole multitude, and dealt both to the women, and the men, and the infants a loaf of bread and a cake, and another cake baked in a pan, with the portion of the sacrifice. So when he had thus feasted the people, he sent them away, and he himself returned to his own house.

But David desired Barzillai the Gileadite, that great and good man, and one that had made a plentiful provision for him at Mahanaim, and had conducted him as far as Jordan, to accompany him to Jerusalem, for he promised to treat him in his old age with all manner of respect—to take care of him, and provide for him. But Barzillai was so desirous to live at home, that he entreated him to excuse him from attendance on him; and said that his age was too great to enjoy the pleasures [of a court,] since he was fourscore years old, and was therefore making provision for his death and burial: so he desired him to gratify him in this request, and dismiss him; for he had no relish of his meat, or his drink, by reason of his age; and that his ears were too much shut up to hear the sound of pipes, or the melody of other musical instruments, such as all those that live with kings delight in. When he entreated for this so earnestly, the king said, "I dismiss thee, but thou shalt grant me thy son Chimham, and upon him I will bestow all sorts of good things." So Barzillai left his son with him, and worshipped the king, and wished him a prosperous conclusion of all his affairs according to his own mind, and then returned home; but David came to Gilgal, having about him half the people [of Israel], and the [whole] tribe of Judah.

And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals. Now the construction of the instruments was thus: The viol was an instrument of ten strings, it was played upon with a bow; the psaltery had twelve musical notes, and was played upon by the fingers; the cymbals were broad and large instruments, and were made of brass. And so much shall suffice to be spoken by us about these instruments, that the readers may not be wholly unacquainted with their nature.

Now, as Bathsheba was speaking, the keeper of the king's chambers told him that Nathan desired to see him. And when the king had commanded that he should be admitted, he came in, and asked him whether he had ordained Adonijah to be king, and delivered the government to him, or not; for that he had made a splendid supper, and invited all his sons, except Solomon; as also that he had invited Joab, the captain of his host, [and Abiathar the high priest,] who are feasting with applauses, and many joyful sounds of instruments, and wish that his kingdom may last for ever; but he hath not invited me, nor Zadok the high priest, nor Benaiah the captain of the guards; and it is but fit that all should know whether this be done by thy approbation or not. When Nathan had said thus, the king commanded that they should call Bathsheba to him, for she had gone out of the room when the prophet came. And when Bathsheba was come, David said, "I swear by Almighty God, that thy son Solomon shall certainly he king, as I formerly swore; and that he shall sit upon my throne, and that this very day also." So Bathsheba worshipped him, and wished him a long life; and the king sent for Zadok the high priest, and Benaiah the captain of the guards; and when they were come, he ordered them to take with them Nathan the prophet, and all the armed men about the palace, and to set his son Solomon upon the king's mule, and to carry him out of the city to the fountain called Gihon, and to anoint him there with the holy oil, and to make him king. This he charged Zadok the high priest, and Nathan the prophet, to do, and commanded them to follow Solomon through the midst of the city, and to sound the trumpets, and wish aloud that Solomon the king may sit upon the royal throne for ever, that so all the people may know that he is ordained king by his father. He also gave Solomon a charge concerning his government, to rule the whole nation of the Hebrews, and particularly the tribe of Judah, religiously and righteously. And when Benaiah had prayed to God to be favorable to Solomon, without any delay they set Solomon upon the mule, and brought him out of the city to the fountain, and anointed him with oil, and brought him into the city again, with acclamations and wishes that his kingdom might continue a long time: and when they had introduced him into the king's house, they set him upon the throne; whereupon all the people betook themselves to make merry, and to celebrate a festival, dancing and delighting themselves with musical pipes, till both the earth and the air echoed with the multitude of the instruments of music.

The king also made pouring vessels, in number eighty thousand, and a hundred thousand golden vials, and twice as many silver vials: of golden dishes, in order therein to offer kneaded fine flour at the altar, there were eighty thousand, and twice as many of silver. Of large basons also, wherein they mixed fine flour with oil, sixty thousand of gold, and twice as many of silver. Of the measures like those which Moses called the Hin and the Assaron, [a tenth deal,] there were twenty thousand of gold, and twice as many of silver. The golden censers, in which they carried the incense to the altar, were twenty thousand; the other censers, in which they carried fire from the great altar to the little altar, within the temple, were fifty thousand. The sacerdotal garments which belonged to the high priest, with the long robes, and the oracle, and the precious stones, were a thousand. But the crown upon which Moses wrote [the name of God] was only one, and hath remained to this very day. He also made ten thousand sacerdotal garments of fine linen, with purple girdles for every priest; and two hundred thousand trumpets, according to the command of Moses; also two hundred thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and such as were invented for singing of hymns, called Nablee and Cindree, [psalteries and harps,] which were made of electrum, [the finest brass,] forty thousand.

About the same time there were brought to the king from the Aurea Chersonesus, a country so called, precious stones, and pine trees, and these trees he made use of for supporting the temple and the palace, as also for the materials of musical instruments, the harps and the psalteries, that the Levites might make use of them in their hymns to God. The wood which was brought to him at this time was larger and finer than any that had ever been brought before; but let no one imagine that these pine trees were like those which are now so named, and which take that their denomination from the merchants, who so call them, that they may procure them to be admired by those that purchase them; for those we speak of were to the sight like the wood of the fig tree, but were whiter, and more shining. Now we have said thus much, that nobody may be ignorant of the difference between these sorts of wood, nor unacquainted with the nature of the genuine pine tree; and we thought it both a seasonable and humane thing, when we mentioned it, and the uses the king made of it, to explain this difference so far as we have done.

When these men were come, king Hezekiah went up into the temple, with the rulers and all the people, and offered for himself seven bulls, and as many rams, with seven lambs, and as many kids of the goats. The king also himself, and the rulers, laid their hands on the heads of the sacrifices, and permitted the priests to complete the sacred offices about them. So they both slew the sacrifices, and burnt the burnt-offerings, while the Levites stood round about them, with their musical instruments, and sang hymns to God, and played on their psalteries, as they were instructed by David to do, and this while the rest of the priests returned the music, and sounded the trumpets which they had in their hands; and when this was done, the king and the multitude threw themselves down upon their face, and worshipped God. He also sacrificed seventy bulls, one hundred rams, and two hundred lambs. He also granted the multitude sacrifices to feast upon, six hundred oxen, and three thousand other cattle; and the priests performed all things according to the law. Now the king was so pleased herewith, that he feasted with the people, and returned thanks to God; but as the feast of unleavened bread was now come, when they had offered that sacrifice which is called the passover, they after that offered other sacrifices for seven days. When the king had bestowed on the multitude, besides what they sanctified of themselves, two thousand bulls, and seven thousand other cattle, the same thing was done by the rulers; for they gave them a thousand bulls, and a thousand and forty other cattle. Nor had this festival been so well observed from the days of king Solomon, as it was now first observed with great splendor and magnificence; and when the festival was ended, they went out into the country and purged it, and cleansed the city of all the pollution of the idols. The king also gave order that the daily sacrifices should be offered, at his own charges, and according to the law; and appointed that the tithes and the first-fruits should be given by the multitude to the priests and Levites, that they might constantly attend upon Divine service, and never be taken off from the worship of God. Accordingly, the multitude brought together all sorts of their fruits to the priests and the Levites. The king also made garners and receptacles for these fruits, and distributed them to every one of the priests and Levites, and to their children and wives; and thus did they return to their old form of Divine worship. Now when the king had settled these matters after the manner already described, he made war upon the Philistines, and beat them, and possessed himself of all the enemy's cities, from Gaza to Gath; but the king of Assyria sent to him, and threatened to overturn all his dominions, unless he would pay him the tribute which his father paid him formerly; but king Hezekiah was not concerned at his threatenings, but depended on his piety towards God, and upon Isaiah the prophet, by whom he inquired and accurately knew all future events. And thus much shall suffice for the present concerning this king Hezekiah.

So the king was pleased with what he had said, and arose and kissed him; and wrote to the toparchs and governors, and enjoined them to conduct Zorobabel and those that were going with him to build the temple. He also sent letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who should go to Judea should be free; and he prohibited his deputies and governors to lay any king's taxes upon the Jews; he also permitted that they should have all that land which they could possess themselves of without tributes. He also enjoined the Idumeans and Samaritans, and the inhabitants of Celesyria, to restore those villages which they had taken from the Jews; and that, besides all this, fifty talents should be given them for the building of the temple. He also permitted them to offer their appointed sacrifices, and that whatsoever the high priest and the priests wanted, and those sacred garments wherein they used to worship God, should be made at his own charges; and that the musical instruments which the Levites used in singing hymns to God should be given them. Moreover, he charged them, that portions of land should be given to those that guarded the city and the temple, as also a determinate sum of money every year for their maintenance; and withal he sent the vessels. And all that Cyrus intended to do before him relating to the restoration of Jerusalem, Darius also ordained should be done accordingly.

After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: “These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated amongst them. For in the latter there is a representation of the two heavenly revolutions,—of the movement, viz., of the fixed stars, and of that which takes place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the ‘lead’ the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun,—thus imitating the different colours of the two latter.” He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these,—whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them,—why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Egina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras?

After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: “These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated amongst them. For in the latter there is a representation of the two heavenly revolutions,—of the movement, viz., of the fixed stars, and of that which takes place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the ‘lead’ the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun,—thus imitating the different colours of the two latter.” He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these,—whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them,—why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Egina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras?

THE EXHORTATION OF THE COMPANIONS. Fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear. And then let the magus say:— I exhort you by these holy names of God, ELOHIM, ADONAI, AGLA, that none of you now presume to move or cross over from your appointed stations. This being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings. Then shall the emperor of (the spirits) say unto you:—

Paimon. —The Ninth Spirit in this Order is Paimon, a Great King, and very obedient unto Lucifer. He appeareth in the form of a Man sitting upon a Dromedary with a Crown most glorious upon his head. There goeth before him also an Host of Spirits, like Men with Trumpets and well sounding Cymbals, and all other sorts of Musical Instruments. He hath a great Voice, and roareth at his first coming, and his speech is such that the Magician cannot well understand unless he can compel him. This Spirit can teach all Arts and Sciences, and other secret things. He can discover unto thee what the Earth is, and what holdeth it up in the Waters; and what Mind is, and where it is; or any other thing thou mayest desire to know. He giveth Dignity, and confirmeth the same. He bindeth or maketh any man subject unto the Magician if he so desire it. He giveth good Familiars, and such as can teach all Arts. He is to be observed towards the West. He is of the Order of Dominations. He hath under him 200 Legions of Spirits, and part of them are of the Order of Angels, and the other part of Potentates. Now if thou callest this Spirit Paimon alone, thou must make him some offering; and there will attend him two Kings called Labal and Abalim, and also other Spirits who be of the Order of Potentates in his Host, and 25 Legions. And those Spirits which be subject unto them are not always with them unless the Magician do compel them. His Character is this which must be worn as a Lamen before thee, etc.

Beleth. —The Thirteenth Spirit is called Beleth (or Bileth, or Bilet). He is a mighty King and terrible. He rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. He is very furious at his first appearance, that is, while the Exorcist layeth his courage; for to do this he must hold a Hazel Wand in his hand, striking it out towards the South and East Quarters, make a triangle, △, without the Circle, and then command him into it by the Bonds and Charges of Spirits as hereafter followeth. And if he doth not enter into the triangle, △, at your threats, rehearse the Bonds and Charms before him, and then he will yield Obedience and come into it, and do what he is commanded by the Exorcist. Yet he must receive him courteously because he is a Great King, and do homage unto him, as the Kings and Princes do that attend upon him. And thou must have always a Silver Ring on the middle finger of the left hand held against thy face, as they do yet before Amaymon. This Great King Beleth causeth all the love that may be, both of Men and of Women, until the Master Exorcist hath had his desire fulfilled. He is of the Order of Powers, and he governeth 85 Legions of Spirits. His Noble Seal is this, which is to be worn before thee at working.

Amdusias, or Amdukias.—The Sixty-seventh Spirit is Amdusias, or Amdukias. He is a Duke Great and Strong, appearing at first like a Unicorn, but at the request of the Exorcist he standeth before him in Human Shape, causing Trumpets, and all manner of Musical Instruments to be heard, but not soon or immediately. Also he can cause Trees to bend and incline according to the Exorcist’s Will. He giveth Excellent Familiars. He governeth 29 Legions of Spirits. And his Seal is this, etc.

Meanwhile fornication reigned among the daughters of Cain, and without shame [several] women would run after one man. And one man would attack another, and they committed fornication in the presence of each other shamelegsiy. =". * For all the devils were gathered together in that camp of Cain, and unclean spirits entered into the women, and took possession of them. The old women were more lascivious than the maidens, fathers and sons defiled themselves with their mothers and sisters, sons respected not even their own fathers, and fathers made no distinction between their sons [and other men]. And Satan had been made ruler (or prince) of that camp. And when the men and women were stirred up to lascivious frenzy by the devilish playing of the reeds which emitted musical sounds, and by the harps which the men played through the operation of the power of the devils, and by the sounds of the tambourines and of the sistra which were beaten and rattled through the agency of evil spirits, the sounds of their laughter were heard in the air above them, and ascended to that holy mountain.

SOME say that Cainan and Tubal-cain, who were of the family of Cain, were the first who invented the three tools of the art of working in iron, the anvil, hammer and tongs. The art of working in iron is the mother and begetter of all arts; as the head is to the body, so is it to all other crafts. And as all the limbs of the body cease to perform their functions if the head is taken away from it, so also all other arts would cease if the art of working in iron were to come to an end. In the days of Jubal and Tubal-cain, the sons of Lamech the blind, Satan entered and dwelt in them, and they constructed all kinds of musical instruments, harps and pipes. Some say that spirits used to go into the reeds and disturb them, and that the sound from them was like the sound of singing and pipes; and men constructed all kinds of musical instruments. Now this blind Lamech was a hunter, and could shoot straight with a bow; his son used to take him by the hand, h*] and guide him to places where there was game, and when he heard the movement of an animal, he shot an arrow at it, and brought it down. One day, when shooting an arrow at an animal, he smote Cain the murderer, the son of Adam, and slew him.

SOME say that Cainan and Tubal-cain, who were of the family of Cain, were the first who invented the three tools of the art of working in iron, the anvil, hammer and tongs. The art of working in iron is the mother and begetter of all arts; as the head is to the body, so is it to all other crafts. And as all the limbs of the body cease to perform their functions if the head is taken away from it, so also all other arts would cease if the art of working in iron were to come to an end. In the days of Jubal and Tubal-cain, the sons of Lamech the blind, Satan entered and dwelt in them, and they constructed all kinds of musical instruments, harps and pipes. Some say that spirits used to go into the reeds and disturb them, and that the sound from them was like the sound of singing and pipes; and men constructed all kinds of musical instruments. Now this blind Lamech was a hunter, and could shoot straight with a bow; his son used to take him by the hand, h*] and guide him to places where there was game, and when he heard the movement of an animal, he shot an arrow at it, and brought it down. One day, when shooting an arrow at an animal, he smote Cain the murderer, the son of Adam, and slew him.

Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”

Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”

There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Hanan says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left. There were further two gates in the west which had no special name.

Ordinary harps are susceptible to impurity, but the harps of Levites are clean. All liquids are susceptible to impurity, but the liquids in the Temple slaughtering house are clean. All scrolls convey impurity to the hands, excepting the scroll of the Temple courtyard. A wooden toy horse is clean. The belly-lute, the donkey-shaped musical instrument and the erus are susceptible to impurity. Rabbi Judah says: the erus is susceptible to sitting impurity since the wailing woman sits on it. A weasel-trap is susceptible to impurity, but a mouse-trap is clean.

The dung bag of a bull and its muzzle, a bee shelf, and a fan are clean. The cover of a small box is susceptible to uncleanness; The cover of a clothes chest is clean. The cover of a box, the cover of a basket, a carpenter's vice, a cushion under a box or its arched cover, a reading-desk for a book, a bolt-socket, a lock-socket, a mezuzah case, a lyre case, a violin case, the block of the turban-makers, a wooden musical toy horse, the clappers of a wailing woman, a poor man's parasol, bed posts, a tefillin mould, and the mould of string makers all these are clean. This is the general rule which Rabbi Yose stated: all objects that serve as a protection to objects that a man uses, both when the latter are in use and when they are not in use, are susceptible to uncleanness; but those that serve them as a protection only when the latter are in use are clean.

Rebbi Zeriqan and Rebbi Ammi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.” How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

Rebbi Zeriqan and Rebbi Ammi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.” How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

HALAKHAH: Paragraph. “One ties strings in the Temple but not in the countryside.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon ben Eleazar’s, as Rebbi Simeon ben Eleazar stated, if a broken violin string is tied it does not give a sound, but he strings from above and makes a loop below. It was stated: Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and musical instruments obstruct the sacrifice.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation. An illustration. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten, the third lot fell to the sons of Sevulun according to their families, and it is written, from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon, the hip from which he came was from Sidon. And it is written, he descended to Yafo, when it should have been “he descended to Acco”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him.

MISHNAH: The pious ones and people of good deeds were dancing in public with torches and reciting words of praise. And the Levites with lutes, with harps, and with cymbals and all kinds of innumerable musical instruments on the fifteen steps which descend from the courtyard of Israel to the women’s courtyard corresponding to the fifteen songs of ascent in Psalms on which the Levites were standing for song.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

with lighted torches in their hands, and they would sing songs and praises. 2) And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs.

with lighted torches in their hands, and they would sing songs and praises. 2) And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs.

Said R. Judah in the name of Samuel: The priests, Levites, and Israelites were all indispensable for the offering up of the sacrifices. In a Baraita it was taught: R. Simeon b. Eleazar said: Priests, Levites, Israelites and musical instruments were indispensable for the sacrifice. What is the underlying principle of this difference of opinion? The one authority (Samuel) holds that the essential feature of the Temple music was singing, while the other authority holds that it was the playing of an instrument.