parchment

When they entered with the gifts which had been sent with them and the valuable parchments, on which the law was inscribed in gold in Jewish characters, for the parchment was wonderfully prepared and the connexion between the pages had been so effected as to be invisible, the king as soon as he saw them began to ask them about the books.

But if any one suspect that his wife has been guilty of adultery, he was to bring a tenth deal of barley flour; they then cast one handful to God and gave the rest of it to the priests for food. One of the priests set the woman at the gates that are turned towards the temple, and took the veil from her head, and wrote the name of God on parchment, and enjoined her to swear that she had not at all injured her husband; and to wish that, if she had violated her chastity, her right thigh might be put out of joint; that her belly might swell; and that she might die thus: but that if her husband, by the violence of his affection, and of the jealousy which arose from it, had been rashly moved to this suspicion, that she might bear a male child in the tenth month. Now when these oaths were over, the priest wiped the name of God out of the parchment, and wrung the water into a vial. He also took some dust out of the temple, if any happened to be there, and put a little of it into the vial, and gave it her to drink; whereupon the woman, if she were unjustly accused, conceived with child, and brought it to perfection in her womb: but if she had broken her faith of wedlock to her husband, and had sworn falsely before God, she died in a reproachful manner; her thigh fell off from her, and her belly swelled with a dropsy. And these are the ceremonies about sacrifices, and about the purifications thereto belonging, which Moses provided for his countrymen. He also prescribed the following laws to them:—

But if any one suspect that his wife has been guilty of adultery, he was to bring a tenth deal of barley flour; they then cast one handful to God and gave the rest of it to the priests for food. One of the priests set the woman at the gates that are turned towards the temple, and took the veil from her head, and wrote the name of God on parchment, and enjoined her to swear that she had not at all injured her husband; and to wish that, if she had violated her chastity, her right thigh might be put out of joint; that her belly might swell; and that she might die thus: but that if her husband, by the violence of his affection, and of the jealousy which arose from it, had been rashly moved to this suspicion, that she might bear a male child in the tenth month. Now when these oaths were over, the priest wiped the name of God out of the parchment, and wrung the water into a vial. He also took some dust out of the temple, if any happened to be there, and put a little of it into the vial, and gave it her to drink; whereupon the woman, if she were unjustly accused, conceived with child, and brought it to perfection in her womb: but if she had broken her faith of wedlock to her husband, and had sworn falsely before God, she died in a reproachful manner; her thigh fell off from her, and her belly swelled with a dropsy. And these are the ceremonies about sacrifices, and about the purifications thereto belonging, which Moses provided for his countrymen. He also prescribed the following laws to them:—

But if (which is almost impossible) they be even yet self-opinionated and disobedient, and unwilling to obey; in this case their names should be written on virgin paper, which he should soil and fill with mud, dust, or clay. Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin paper, upon the fire, saying:— THE CONJURATION OF THE FIRE. I conjure thee, O creature of fire, by him who removeth the Earth, and maketh it tremble, that thou burn and torment these spirits, so that they may feel it intensely, and that they may be burned eternally by thee. This being said, thou shalt cast the aforesaid paper into the fire, saying:— THE CURSE.

[This is the general pentacle, called the Great (or Grand) Pentacle] [It should be written on sheepskin paper or virgin parchment, the which paper should be tinted green. The circle with the 72 divine letters should be red or the letters may be gold. The letters within the pentacle should be the same red, or sky blue everywhere, with the great name of God in gold. It serves to convene all spirits; when shown to them they will bow and obey you.]

Figure 19.-- The second pentacle of Jupiter.-- This is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. It should be written upon virgin paper or parchment, with the pen of the swallow and the blood of the screech-owl [*Little Owl].

Figure 29.-- The fifth pentacle of Mars.-- Write thou this pentacle upon virgin parchment or paper, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence.

Figure 31.-- The seventh and last pentacle of Mars.-- Write thou this upon virgin parchment or paper with the blood of a bat, in the day and hour of Mars; and uncover it within the circle, invoking the demons whose names are therein written; and thou shalt immediately see hail and tempest.

These things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them, lead them into the circle of art and station them therein towards the four quarters of the Universe, exhort them to fear nothing, and to abide in their assigned places. The associate to the East should have the quill pen, ink, and parchment [or] bright paper. Furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. Then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the candle in his hand and kindle it, and then place it in the part prepared. Let him now enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the trumpet of art prepared as is said in the chapter concerning the same, and let him incense the circle towards the four quarters of the Universe.

OF VIRGIN PARCHMENT, OR VIRGIN PAPER, AND HOW IT SHOULD BE PREPARED

Virgin paper, or card, is that which is new, pure, clean, and exorcised, never having served for any other purpose. Virgin parchment is necessary in many magical operations, and should be properly prepared and consecrated. There are two kinds, one called virgin, the other unborn. Virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal. Unborn parchment is taken from an animal which hath been taken before its time from the uterus of its mother.

Virgin paper, or card, is that which is new, pure, clean, and exorcised, never having served for any other purpose. Virgin parchment is necessary in many magical operations, and should be properly prepared and consecrated. There are two kinds, one called virgin, the other unborn. Virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal. Unborn parchment is taken from an animal which hath been taken before its time from the uterus of its mother.

Virgin paper, or card, is that which is new, pure, clean, and exorcised, never having served for any other purpose. Virgin parchment is necessary in many magical operations, and should be properly prepared and consecrated. There are two kinds, one called virgin, the other unborn. Virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal. Unborn parchment is taken from an animal which hath been taken before its time from the uterus of its mother.

THE CONJURATION OF THE REED. I conjure thee by the Creator of all things, and by the king of angels, whose name is EL SHADDAI, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon I may write the holy names of God, and that it may acquire so great virtue that all which I shall write or do may obtain its effect, through him who liveth unto the eternal ages. Amen.

LAZAY, ADONAY, DALMAY, SHADDAI, TETRAGRAMMATON, ANERETON, ANEFENETON, CURETON and ye holy angels of God; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which I shall write thereon shall obtain their effect. Amen. The animal being flayed, take salt, and say thus over it:— God of Gods, and Lord of Lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which I wish to make, it may have such virtue that whatsoever I may write on it hereafter may attain its desired end. Amen.

LAZAY, ADONAY, DALMAY, SHADDAI, TETRAGRAMMATON, ANERETON, ANEFENETON, CURETON and ye holy angels of God; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which I shall write thereon shall obtain their effect. Amen. The animal being flayed, take salt, and say thus over it:— God of Gods, and Lord of Lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which I wish to make, it may have such virtue that whatsoever I may write on it hereafter may attain its desired end. Amen.

Afterwards rub the said parchment with the exorcised salt, and leave it in the Sun, to imbibe this salt for the space of an entire day. Then take a large earthen vessel glazed within and without, round the outside of which thou shalt write the characters in Figure 88.

O God Adonai, holy and powerful father, put virtue into these stones, that they may serve to stretch this parchment, and to chase therefrom all fraud, and may it obtain virtue by thine almighty power.

After this, having stretched the said parchment upon the circle and bound it with the cord and stones, thou shalt say:— AGLA, YOD, HE, VAU, HE, IAH, EMANUEL, bless and preserve this parchment, so that no phantasm may enter therein.

After this, having stretched the said parchment upon the circle and bound it with the cord and stones, thou shalt say:— AGLA, YOD, HE, VAU, HE, IAH, EMANUEL, bless and preserve this parchment, so that no phantasm may enter therein.

Let it dry thus for three days in a dark and shady place, then cut the cord with the knife of art, and detach the parchment from the circle, saying:—

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

Be ye present to aid me, and may my operation be accomplished through you; LAZAY, SALMAY, DALMAY, ADONAI, ANERETON, CEDRION, CRIPON, PRION, ANAIRETON, ELION, OCTINOMON, ZEVANION, ALAZAION, ZIDEON, AGLA, ON, YOD HE VAU HE, ARTOR, DINOTOR, holy angels of God; be present and infuse virtue into this parchment, so that it may obtain such power through you that all names or characters thereon written may receive due power, and that all deceit and hindrance may depart therefrom, through God the Lord merciful and gracious, who liveth and reigneth through all the ages. Amen.

Then shalt thou recite over the parchment these Psalms: [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps116=KJV117] Laudate Dominum omnes gentes (O praise the Lord, all ye nations: praise him) [Ps133=KJV134] Ecce nunc benedicite Dominum (Behold, bless ye the Lord, all ye) [Dan3.57] Benedicite Omnia Opera (O all ye works of the Lord, bless ye)

Then say:— I conjure thee, O parchment, by all the holy names, that thou obtainest efficacy and strength, and becomest exorcised and consecrated, so that none of the things which may he written upon thee shall be effaced from the Book of Truth. Amen. Then sprinkle it, and keep it as before said.

The cauls of newly-born children, duly consecrated, may also he used instead of virgin parchment. Also paper, satin, silk, and the like substances, may be employed in operations of less importance if duly exorcised and consecrated.

[One who carries] animal hide: as much as is required for making an amulet; Parchment, for writing on it the shortest passage of the tefillin, which is “Sh’ma Yisrael”: Ink, for writing two letters; Eye shadow, for painting one eye.

If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation. If he was copying it, explaining it or correcting [a scroll of Esther], if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation. If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.

He writes neither on a [wooden] tablet nor on papyrus nor on rough parchment but on a [parchment] scroll, as it is said, “In a scroll” (Numbers 5:23). Nor does he write with a [preparation of] gum or sulphate of copper or with anything which makes an impression [on the parchment] but with ink, as it is said, “And he will blot it out” (ibid.) writing which is capable of being blotted out.

He writes neither on a [wooden] tablet nor on papyrus nor on rough parchment but on a [parchment] scroll, as it is said, “In a scroll” (Numbers 5:23). Nor does he write with a [preparation of] gum or sulphate of copper or with anything which makes an impression [on the parchment] but with ink, as it is said, “And he will blot it out” (ibid.) writing which is capable of being blotted out.

He writes neither on a [wooden] tablet nor on papyrus nor on rough parchment but on a [parchment] scroll, as it is said, “In a scroll” (Numbers 5:23). Nor does he write with a [preparation of] gum or sulphate of copper or with anything which makes an impression [on the parchment] but with ink, as it is said, “And he will blot it out” (ibid.) writing which is capable of being blotted out.

They do not write [a get] on something still attached to the ground. If he wrote it on something still attached, and then detached and signed and given to the wife, it is valid. Rabbi Judah invalidates it until it is both written and signed on something detached from the ground. Rabbi Judah ben Batera says: they do not write [a get] on a sheet from which writing has been erased nor on semi-finished parchment, for it can be faked. But the sages validate [such a get].

The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.

MISHNAH: Leather to make an amulet, split leather to write a mezuzzah on, parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel, ink sufficient to write two letters with, kohl to apply to one eye, asphalt and sulphur to fix a hole, wax to close a small hole.

“Parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel,” that is, if he peels off the outer layer. But split leather to write both paragraphs of a mezuzzah on it.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them, even simple tying. Rebbi Ze`ira’s wall of the strip broke. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler, and ties with hair, and patches with a patch, and glues with glue, and sews with sinews. As he sews, he has to sew this stitch. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width. If he made the end of the column equal to its beginning he disqualified it. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty, in the Twelve Prophets three. One has to end in the middle of a column and start in its middle; but for a Prophet he ends at the bottom and starts at the top; but for the Twelve Prophets it is forbidden. One makes no sheet less than three columns and none more than eight. That you are saying, at the start. But at the end even a little; and for parchment the Sages did not give any size.

It is required that he write on leather on the place of the hair and on parchment on the place of its split. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal. What is the reason? That the Eternal’s teaching be in your mouth, from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals? The kind which you are putting into your mouth. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded.

It is required that he write on leather on the place of the hair and on parchment on the place of its split. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal. What is the reason? That the Eternal’s teaching be in your mouth, from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals? The kind which you are putting into your mouth. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded.

He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words. The scroll, this is the parchment. And the words, that is the writing.

He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words. The scroll, this is the parchment. And the words, that is the writing.

If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.

On parchment and in ink. From where do we know this? The word “writing” in one place is derived from “writing” used in another place. It is written here, “And Esther the queen wrote,” (Esther 9:29) and it is written in another place, “Then Baruch said to them: He read all these words to me with his mouth, and I wrote them with ink in the book” (Jeremiah 36:18).