davila_the hekhalot literature and shamanism

8/10/2019 Davila_The Hekhalot Literature and Shamanism

http://slidepdf.com/reader/full/davilathe-hekhalot-literature-and-shamanism 1/19

THE HEKHALOT LITERATURE AND SHAMANISM James R. Davila

Society of Biblical Literature, Atlanta, 1994, pp. 77!"9.

Abbreviations available at #$ttp%&&'''.sbl!site.or(&scripts&SBL&)ublications&SBL!pubs!JBL!inst.$tml*.

+A- A, rin( #as in /+A-n(strom/*+0c- c 'it$ $ace2 +%e- sc$'a #usually 'ritten as an upsi3e!3o'n /e/*+!o- vo'el 'it$ a macron over it!!!!! start of notes to prece3in( para(rap$+1- note 1 etc. resume tet after notes55555

tet55555 bloc2 6uotation of translate3 tet

INTRODUCTION+1-

$e 8e2$alot literature is a biarre con(lomeration of Je'is$ esoteric an3 revelatory tets pro3uce3sometime bet'een late anti6uity an3 t$e early :i33le A(es. $e 3ocuments $ave stron(connections 'it$ earlier apocalyptic an3 (nostic literature an3 claim to 3escribe t$e self!in3uce3spiritual eperiences of t$e /3escen3ers to t$e c$ariot/ t$at permitte3 t$ese men to vie' ;e2ielsc$ariot vision #t$e :er2ava$* for t$emselves, as 'ell as to (ain control of an(els an3 a perfectmastery of ora$ t$rou($ t$eur(y. $is material is of particular interest for t$e stu3y of 3ivineme3iation an3 mystical&revelatory eperiences, because t$e 8e2$alot 3ocuments claim to 3etailactual practices use3 to reac$ trance states, (ain revelations, an3 interact 'it$ 3ivine me3iators.

!!!!!+1-:y t$an2s to <entral <olle(e for a researc$ an3 3evelopment (rant t$at $elpe3 ma2e t$is stu3y possible.$e tetual basis of t$e 8e2$alot literature for t$is paper is foun3 in )eter Sc$=fer et al., Synopse zur

Hekhalot-Literatur #>bin(en% :o$r ?Siebec2@, 19"1* Sc$=fer, Geniza-Fragmente zur Hekhalot-Literatur

#>bin(en% :o$r ?Siebec2@, 19"4* an3 #for 3 Enoch* 8u(o 3eber(, 3 Enoch, or the Hebrew Book o Enoch

#Ce' or2% Etav, 197F ?ori(. pub. 19G"@*. $e citation /para#s*./ plus a number refers to para(rap$ numbers int$e HSynopseH unless ot$er'ise in3icate3. Ior F ;noc$, 3eber(s c$apter an3 verse numbers are (iven,follo'e3 by t$e correspon3in( para(rap$ numbers of t$e HSynopseH in parent$eses. $e citation 'it$ anumber #e.(., "* refers to t$e numbers assi(ne3 to t$e enia fra(ments in Henia!Ira(menteH. $is paper

3ivi3es t$e HSynopseH #bot$ 8e2$alot an3 relate3 tets* into t$e follo'in( macroforms%F ;noc$ #paras. 1!79*8e2$alot Rabbati #paras. "1!1G1, 1KG!K4, 1K!7F, 1"9!9, 19"!G77*Sar ora$ #paras. G"1!F*8e2$alot utarti #rou($ly paras. FFK!74, 47!G*:a(ic Boo2 #paras. 4"9!9K*:aMase$ :er2ava$ #paras. K44!9*arba 3e :os$e #paras. K9"!GG, cf. paras. 4!K*Sar )anim #paras. GF!F9*:er2ava$ Rabba #paras. KK!7"*Se3er Rabba 3e Beres$it #paras. 74F!"KF an3 parallels*.$ese 3ivisions are for convenience only an3 3o not imply a t$eoretical statement about t$e tetual boun3ariesof t$e 8e2$alot literature.

)$ilip Alean3er $as 3ra'n on ant$ropolo(ical 'or2s on s$amanism to illuminate some material int$e 8e2$alot literature.+G- $is paper follo's up $is observation in 3ept$ by analyin( t$e



8e2$alot literature from t$e perspective of t$e ant$ropolo(ical stu3y of s$amanism. $e stu3y oft$e 8e2$alot literature raises t$e obvious 6uestion of '$et$er an3 to '$at 3e(ree t$e tets reflectactual mystical eperiences. 'o approac$es $ave 3evelope3 on t$is issue. Some sc$olars, suc$ asers$om Sc$olem, )$ilip Alean3er, an3 <$ristop$er R. A. :orray!Jones, un3erstan3 t$e 8e2$alottets to 3escribe actual t$eur(ical practices an3 typical visionary eperiences of t$e (roup t$at

pro3uce3 t$e 3ocuments.+F- t$ers, suc$ as Davi3 8alperin, see t$e 8e2$alot tra3itions as primarily ee(etical. 8alperin reconstructs a tra3ition of syna(o(ue ee(esis associate3 'it$S$avuot sermons t$at $e believes (enerate3 t$e tra3itions foun3 in t$e 8e2$alot literature. 8eallo's for t$e possibility t$at t$e 'riters sometimes $a3 visionary eperiences or /$allucinations,/

but $e sees t$e maNor 3evelopments as literary.+4-!!!!!+G-)$ilip S. Alean3er, /$e 8istorical Settin( of t$e 8ebre' Boo2 of ;noc$,/ HJJSH G" #1977* 1K!", esp.19!7F.+F-Sc$olem, HJe'is$ nosticism, :er2aba$ :ysticism, an3 almu3ic ra3itionH #Gn3 e3. Ce' or2% Je'is$$eolo(ical Seminary of America, 19K* Alean3er, /8istorical Settin(/ #n. G* :orray!Jones, /)ara3iseRevisite3 #G <or 1G%1!1G*% $e Je'is$ :ystical Bac2(roun3 of )auls Apostolate,/ H8RH " #199F* 177!G17,GK!9G. O ta2e no position in t$is paper on t$e 3ate of composition an3 re3action of t$e 8e2$alot literature or

on its precise relations$ip to Secon3 emple apocalyptic an3 esoteric literature #on t$e latter 6uestion, see t$e3iscussion in t$e last t'o sections of t$is article*.+4-8alperin, HIaces of t$e <$ariot% ;arly Je'is$ Responses to ;e2iels PisionH #>bin(en% :o$r ?Siebec2@,19""*. See especially 8alperins comments on p. 441. See also n. K7 belo'.

$is ee(etical approac$ to t$e 8e2$alot materials $as muc$ to commen3 it. 8alperin $as trace3 t$einterpretation of ;e2iel 1 an3 relate3 passa(es t$rou($ many centuries an3 $as illuminate3 t$isee(etical tra3ition a (reat 3eal. O believe, $o'ever, t$at more can be 3one 'it$ t$e eperientialelement in t$e tets an3 t$at t$e concept of /:er2ava$ mysticism/ $as some reality be$in3 it.8o'ever, t$e term /mysticism/ seems to me to be somet$in( of a misnomer '$en applie3 to t$eesotericism foun3 in t$e 8e2$alot literature. ur un3erstan3in( of t$ese 3ocuments can be

a3vance3 by focusin( on s$amanism rat$er t$an mysticism as a para3i(m for '$at t$ey claim to beabout. On or3er to follo' up t$is assertion it is necessary to 3efine a number of terms an3 3ra' someimportant 3istinctions. Iirst, t$ere is /mysticism./ ;velyn Qn3er$ill, in an ol3 but still useful 'or2,3efine3 it as /t$e epression of t$e innate ten3ency of t$e $uman spirit to'ar3s complete $armony'it$ t$e transcen3ental or3er '$atever be t$e t$eolo(ical formula un3er '$ic$ t$at or3er isun3erstoo3. $is ten3ency, in (reat mystics, (ra3ually captures t$e '$ole fiel3 of consciousness it3ominates t$eir life an3, in t$e eperience calle3 mystic union, attains its en3./ $e (oal ofmysticism, t$en, is union of t$e soul 'it$ t$e Absolute. Alt$ou($ t$is union is an absorption of anin3ivi3ual into t$e 3ivine, t$e unitive life of t$e $i($est mystics is (enerally intensely social% t$eysee2 to brin( t$e benefits of t$eir eperience into t$eir community.+K-

!!!!!

+K-Qn3er$ill, !ysticism" # Stu$y in the %ature an$ &e'elopment o !an(s Spiritual )onsciousness #Ce'or2&ntario% :eri3ian, 1974 ?1st e3. 1911@* iv, 4G"!FG. O am 'ell a'are t$at /mysticism/ is often use3 in t$emore (eneral sense of esoteric spiritual eperience. Ior my purposes it is more useful to use t$e term in t$erestricte3 sense of mystical union. Ior 3etaile3 3iscussions see Oleana :arcoulesco, /:ystical Qnion,/ an3Louis Dupr, /:ysticism,/ Encyclope$ia o *eligion, e3. :ircea ;lia3e, vol. 1 #Ce' or2&Lon3on%:acmillan, 19"7* GF9!4K an3 G4K!1, respectively.

Qn3er$ill contrasts mysticism 'it$ a closely relate3, but in $er opinion, inferior form of esotericism!! ma(ic. S$e says t$at ma(ic /claims to be a practical, intellectual, $i($ly in3ivi3ualistic science'or2in( to'ar3s t$e 3eclare3 en3 of enlar(in( t$e sp$ere on '$ic$ t$e $uman 'ill can 'or2, an3obtainin( eperimental 2no'le3(e of planes of bein( usually re(ar3e3 as transcen3ental./ :a(ic,t$en, is esoteric practice by an in3ivi3ual t$at see2s to (ain 2no'le3(e of an3 po'er over t$e

supernatural realm. Qn3er$ill consi3ers it inferior because it falls s$ort of '$at s$e $ol3s to be t$ereal (oal of esotericism !! t$e mystical union 'it$ t$e Absolute.+-



!!!!!+-Qn3er$ill, !ysticism #n. K* 1KG, 14. A(ain, 3efinitions of ma(ic are notoriously 3ifficult, since t$e 'or3/ma(ic/ is often use3 merely to mean reli(ious cult t$at is 3isapprove3 of by t$e spea2er. $e comments of Jo$n :i33leton are useful $ere% /:a(ic is usually 3efine3 subNectively rat$er t$an by any a(ree3!upon content.But t$ere is a 'i3e consensus as to '$at t$is content is. :ost people in t$e 'orl3 perform acts by '$ic$ t$eyinten3 to brin( about certain events or con3itions, '$et$er in nature or amon( people, t$at t$ey $ol3 to be t$e

conse6uences of t$ese acts. Of 'e use estern terms an3 assumptions, t$e cause an3 effect relations$ip bet'een t$e act an3 t$e conse6uence is mystical, not scientifically vali3ate3. $e acts typically comprise be$avior suc$ as manipulation of obNects an3 recitation of verbal formulas or spells. On a (iven society ma(icmay be performe3 by a specialist./ #/$eories of :a(ic,/ Encyclope$ia o *eligion, e3. ;lia3e, vol. 9 ?n. K@ "G!"9. $e 6uotation is on p. "G.* $e 3efinitions of Qn3er$ill an3 :i33leton apply 'ell to t$e ancient an3me3ieval Je'is$ ma(ical tets '$ose relations$ip to t$e 8e2$alot literature 'ill be eplore3 later in t$is paper.

$ere is, $o'ever, an interme3iate sta(e of esoteric spiritual eperience unac2no'le3(e3 byQn3er$ill. $is sta(e, s$amanism, is foun3, li2e mysticism an3 ma(ic, in reli(ious tra3itions allover t$e 'orl3. T2e 8ult2rant $as 3escribe3 t$e s$aman as /a social functionary '$o, 'it$ t$e$elp of (uar3ian spirits, attains ecstasy in or3er to create a rapport 'it$ t$e supernatural 'orl3 on

be$alf of $is (roup members./+7- $e s$aman, t$en, li2e t$e mystic, ac$ieves ecstasy, a trancestate in '$ic$ $e or s$e /stan3s outsi3e/ t$e bo3y. $is ecstatic state usually involves t$e perceptiont$at t$e soul of t$e s$aman is ascen3in( or 3escen3in( to levels outsi3e of mun3ane reality. Li2e t$ema(ician, t$e s$aman uses spirit interme3iaries an3 see2s not mystical union, but esoteric2no'le3(e an3 po'er. But, a(ain li2e t$e mystic, t$e beneficiary of t$e esoteric eperience is t$ecommunity, not Nust t$e in3ivi3ual practitioner or clients.

!!!!!+7-8ult2rant, /A Definition of S$amanism,/ +emenos, 9 #197F* GK!F7. $e 6uotation is from p. F4. O accept8ult2rants 3escription as a 'or2in( 3efinition t$at can, as 'e s$all see, be 'i3ely applie3 cross!culturally.Space 3oes not permit a 3etaile3 3iscussion of ot$er attempts to 3efine s$amanism.

$e eperiences 3escribe3 in t$e 8e2$alot literature 3o not seem muc$ li2e mysticism. $ere is no

t$ou($t of mystical union. o3 is nearly as remote in t$e $eavenly t$rone room as $e is on eart$. Cor is 8e2$alot esotericism merely ma(ic% it inclu3es visionary eperiences atypical of ma(ic an3often seems to be functionin( in t$e contet of a community. O propose t$erefore t$at t$e mostilluminatin( frame'or2 for t$ese eperiences is s$amanism. Qsin( 8ult2rants 3efinition as a

basis, t$e rest of t$is paper 'ill test t$is approac$ by or(aniin( t$e 8e2$alot literature accor3in( tot$e component elements of s$amanism as (enerally accepte3 by ant$ropolo(ists.

BECOMING A SHAMAN

$ere is no one 'ay t$at a person becomes convince3 of $is or $er call to s$aman$oo3. e can,$o'ever, ma2e some si(nificant (eneraliations about t$e ran(e of eperiences t$at lea3 to t$is

conviction. Iirst, t$e call may be eit$er impose3 from an eternal source #usually t$e spirits* or avoluntary 3ecision of t$e future s$aman. Of t$e call is impose3, it may come from compellin(3reams or revelations from t$e spirits, '$o may brin( an illness upon an initiate until t$e initiatea(rees to accept t$e call.+"- r t$e call may be $ere3itary, or 3etermine3 from c$il3$oo3 by t$e

presence of a /s$amans mar2,/ a special p$ysical c$aracteristic on t$e initiates bo3y. 8ere3itary or/mar2e3/ s$amans usually 3o not resist t$e call.+9- Of t$e 3ecision is voluntary, t$e prospectives$aman see2s out contacts 'it$ t$e spirits.+1-

!!!!!+"-Ior eample, t$e ol3 s$aman of Siberia, '$o 'as smitten 'it$ an illness until $e entere3 into a s$amanicmarria(e 'it$ $is assistin( spirit #Joan 8alifa, HS$amanic Poices% A Survey of Pisionary CarrativesH ?Ce'or2&Lon3on% Ar2ana&)en(uin, 1979@ 1G1*.

+9-$e call of Cic2 Blac2 ;l2, a Cative American La2ota Siou, 'as $ere3itary% s$amanism ran in $is family.8e 'as four years ol3 '$en t$e spirits first calle3 $im. $en $e 'as nine, t$ey struc2 $im unconscious for t'elve 3ays, 3urin( '$ic$ $e receive3 $is /reat Pision/ #to be 3iscusse3 belo'* #Jo$n . Cei$ar3t, HBlac2 ;l2 Spea2s% Bein( t$e Life Story of a 8oly :an of t$e (lala SiouH ?Lincoln Ceb.&Lon3on% Qniversity of



Cebras2a, 19"" #ori(inally publis$e3 in 19FG*@ 1"!47*. Cic2 'as one of t$e eleven spiritual /(ran3fat$ers/ of allace Blac2 ;l2, '$o 'as (roome3 to be a s$aman from c$il3$oo3 in accor3ance 'it$ a prop$ecy of nineteen (enerations before #allace Blac2 ;l2 an3 illiam S. Lyon, HBlac2 ;l2% $e Sacre3 ays of aLa2otaH ?San Irancisco, <alif.% 8arperSanIrancisco, 199@ viii!, F!1K. S$amans mar2s amon( Siberians$amans are 3iscusse3 by P. C. Basilov, /<$osen by t$e Spirits,/ in HS$amanism% Soviet Stu3ies of ra3itionalReli(ion in Siberia an3 <entral AsiaH, e3. :arNorie :an3elstam Baler #Ce' or2&Lon3on% S$arpe, 199* F!

4", esp. " C. A. Ale2seev, /S$amanism amon( t$e ur2ic )eoples of Siberia,/ in HS$amanismH, e3. Baler,49!19, esp. 99 L. P. E$omi+0c-, /A <lassification of Cenets S$amans,/ in HS$amanism in SiberiaH, e3. P.Di+o-e(i an3 :. 8opp+a-l #Bu3apest% A2a3+e-miai Eia3+o-, 197"* G4K!KF, esp. G4K.+1-Ior eample, Sanimuina2, t$e An(ama(sali2 Onuit, '$o 3eci3e3 to become a s$aman as a boy an3actively sou($t out t$e spirits #8alifa, HS$amanic PoicesH ?n. "@ 111*.

$e 8e2$alot literature itself 3oes not in3icate $o' one is c$osen to become a 3escen3er to t$ec$ariot. 8o'ever, a closely relate3 an3 overlappin( (enre of literature, t$e p$ysio(nomic tets,seems to in3icate t$at certain p$ysical c$aracteristics are re6uire3 of initiates in or3er for t$em to beaccepte3 into t$e (roup. ne of t$ese, 8ER )C: LR U:MVL, /$e )$ysio(nomy of R.Os$mael,/ is a 8ebre' tet ori(inally publis$e3 from several manuscripts by ers$om Sc$olem,'$o 3ates it to t$e almu3ic perio3.+11- #O see no reason t$at it coul3 not be as late as t$e eonic

perio3.* )resente3 as a revelation to R. Os$mael by t$e an(el Suria$ #as in t$e 8e2$alot literature*, it3escribes t$e out'ar3 p$ysical c$aracteristics t$at in3icate to t$e initiate3 '$et$er a person isri($teous or 'ic2e3 an3 '$at t$at persons fate s$all be. A number of t$e 3escriptions of t$eri($teous ten3 to in3icate t$at t$ey are numbere3 amon( t$e 3escen3ers to t$e c$ariot. $ey arerepeate3ly 3escribe3 as /meritin( #from one to four* cro'ns/ #)RO paras. K, 1G, 1", F7*, '$ic$

brin(s to min3 t$e various references to t$e reat Seal an3 Iearsome <ro'n mentione3 in t$e8e2$alot literature #e.(., paras. F1"!G1 K1!K4*. ne 3escription in3icates t$at t$e subNect is /ason of t'o 'orl3s/ #)RO para. 4*, '$ic$ Sc$olem compares to t$e comment in :er2ava$ Rabbat$at t$e reciter of t$e S$iMur Woma$ /$as (oo3 in t$is 'orl3 an3 rest for t$e 'orl3 to come/ #para.

7K*.+1G- Anot$er rea3s, /An3 if $e $as one #line* t$at stan3s on $is fore$ea3, t$us $e ascen3sopposite t$ose '$o bin3 on cro'ns/ #)RO para. FG*. Sc$olem points out t$at /bin3ers of cro'ns/seem to be a cate(ory of an(el mentione3 t'ice in t$e 8e2$alot Rabbati.+1F- t$er passa(es3escribe t$e (oo3 man as eceptionally 'ise #)RO para. G* an3 /a son of ora$/ #)RO para. F1*,

bot$ c$aracteristics of t$ose '$o participate in Sar ora$ t$eur(y #see belo'*.!!!!!+11-Sc$olem, /)$ysio(nomy an3 <$iromancy,/ in HSep$er AssafH, e3. :. D. <assuto et al. #Jerusalem% 19KF*4K9!9K #8ebre'*. $e tet is 3iscusse3 on pp. 49!74 an3 publis$e3 in Appen3i B #pp. 4"!"7*. Sc$olem also

publis$e3 anot$er article on t$is tet 'it$ an improve3 erman translation t$at too2 into account a ne'manuscript% /;in Ira(ment ur )$ysio(nomi2 un3 <$iromanti2 aus 3er ra3ition 3er sp=tanti2en N>3isc$en;soteri2,/ in HLiber Amicorum% Stu3ies in 8onor of )rofessor Dr. <. J. Blee2erH #Lei3en% Brill, 199* 17K!9F.<itations from t$e )$ysio(nomy of R. Os$mael #$ereafter )RO* follo' t$e para(rap$in( of t$e latter article.

+1G-Sc$olem, /)$ysio(onomy/ #n. 11* 4"1 n. 1G.+1F-Sc$olem, /)$ysio(onomy/ #n. 11* 4"K n. 4G cf. paras. 1F, GKF. A enia fra(ment #.!S. E G1.""* 'it$ similar material, but also inclu3in( astrolo(ical speculation,'as publis$e3 by Ot$amar ruen'al3.+14- $e connections bet'een it an3 t$e 8e2$alot literatureare less pronounce3, but it is 'ort$ notin( t$at it $as some emp$asis on c$aracters '$o are (ifte3 inora$ #one can learn it t'ice as fast as $is companions* #1a "!9, 1" Ga 1K!17*.

!!!!!+14-ruen'al3, /Ce' Ira(ments from t$e )$ysio(nomic an3 <$iromantic Literature,/ HarbiH 4 #197!71*F1!19 #8ebre'*. $e tet is intro3uce3 on pp. F1!F4 an3 publis$e3 on pp. F!17.

$e most important p$ysio(nomic 3ocument for our purposes is a enia fra(ment #.!S. EG1.9K.L ? 1G@* t$at be(ins as a 8e2$alot tet but inclu3es p$ysio(nomic an3 astrolo(icalmaterial.+1K- ;ntitle3 S:C XB, /A oo3 men,/ it be(ins 'it$ an account by Rabbi Os$maelof $is ascent to t$e c$ariot an3 3escribes $o' t$e an(el :etatron s$o'e3 $im t$e souls of $uman



bein(s yet to be born. ;ssentially t$e same material is foun3 in F ;noc$ 1 an3 4F!44 #paras. 1!G, 1!G*, but in a form re3actionally secon3ary to 1G.+1- After a tour of t$e places of t$e souls of t$efuture ri($teous, interme3iate, an3 'ic2e3, :etatron s$o's R. Os$mael t$e t'elve constellationsan3 be(ins recitin( a $oroscope%

!!!!!

+1K-Sc$=fer translates an3 3iscusses t$e tet in /;in neues Ira(ment ur :etopos2opie un3 <$iromanti2,/ H8e2$alot!Stu3ienH #>bin(en% :o$r ?Siebec2@ 19""* "4!9K. Ot s$oul3 also be note3 t$at, in a33ition to t$et$ree 3ocuments 3iscusse3 in t$is section, a number of me3ieval Je'is$ 'riters ascribe3 esoteric p$ysio(nomic'is3om to t$e 3escen3ers to t$e c$ariot #see Sc$olem, /)$ysio(nomy/ ?n. 11@ 4K9!" Sc$=fer, /;in neuesIra(ment,/ "4 n. 1*.+1-Sc$=fer, /;in neues Ira(ment/ #n. 1K* "!"7.

555558e '$o is born in t$e constellation of Libra, on t$e first 3ay, in Jupiter or in t$e moon% '$en $e, t$ec$il3, is born in t$ese t'o $ours, $e is only born little an3 small an3 sallo'. An3 $e s$all $ave asi(n on t$e fin(ers of $is $an3s an3 t$e toes of $is feet, or an etra fin(er ?or /toe/@ on $is $an3s oron $is feet. An3 t$is man s$all be a rea3y . An3 t$ree lines in #t$e form of* cro'ns are on $is

fore$ea3 an3 t$e mi33le one is bro2en into t$ree, an3 t$ey are 'i3e lines. An3 $e is one of t$e (oo3.An3 at t$e a(e of seven mont$s an3 ten 3ays $e s$all become sic2 an3 s$all be in $ot 'ater. $eys$all ascen3 upon $im an3 anyone '$o sees $im says t$at $e s$all not be save3 from t$is. . . ./ #Gb1K!GG*+17-55555

!!!!!17/Little an3 small/% emen3in( accor3in( to t$e su((estion of Jonas reenfiel3 #Sc$=fer, /;in neuesIra(ment/ ?n. 1K@ 9K n. K"*. /A rea3y /% emen3in( to S)R :8R on t$e basis of t$e parallel epression in.!S. E G1."" #cf. Sc$=fer, /;in neues Ira(ment/ ?n. 1K@ 9K n. 1*.

:uc$ in t$is passa(e is obscure $o'ever, a number of points s$oul3 be note3. $is tet combines a

8e2$alot vision 'it$ p$ysio(nomic an3 astrolo(ical speculation. $e ri($teous man 3escribe3 $ere,'$ose c$aracter is in3icate3 by p$ysical mar2in(s an3 t$e time of $is birt$, is also #if 'e accept t$eemen3ation* a /rea3y ,/ t$at is, one s2ille3 in ora$. Iinally, t$e illness of $is c$il3$oo3 isreminiscent of c$il3$oo3 illnesses t$at sometimes presa(e t$e onset of a s$amanic call.$us, t$e /call/ of t$e 3escen3ers to t$e c$ariot seems to be connecte3 'it$ p$ysio(nomic, an3

per$aps astrolo(ical, criteria, Nust as is sometimes true for s$amans.

INITIATORY DISINTEGRATION AND REINTEGRATION

Ire6uently a can3i3ate 'ill (ain s$amanic po'ers 3urin( a visionary eperience in '$ic$ $e or s$eun3er(oes some form of 3eat$ or personal 3estruction an3 3isinte(ration at t$e $an3s of 3ivine

bein(s, follo'e3 by a correspon3in( resurrection or reinte(ration t$at pur(es an3 (ives a6ualitatively 3ifferent life to t$e initiate. Ior eample, t$e Siberian #a(vi Samoye3* Sereptie, in $islon( an3 ar3uous initiatory vision #on '$ic$ see belo'*, 'as at one point re3uce3 to a s2eleton an3t$en 'as /for(e3/ 'it$ a $ammer an3 anvil.+1"- Aut3aruta, an Onuit initiate, $a3 a vision in '$ic$$e 'as eaten by a bear an3 t$en 'as vomite3 up, $avin( (aine3 po'er over t$e spirits.+19- Cic2Blac2 ;l2, in t$e narrative of $is reat Pision #3iscusse3 belo'*, 3escribes '$at seems to be aninitiatory transformation% /O sa' t$at O 'as painte3 re3 all over, an3 my Noints 'ere painte3 blac2,'it$ '$ite stripes bet'een t$e Noints. :y bay $a3 li($tnin( stripes all over $im an3 $is mane 'asclou3. An3 '$en O breat$e3, my breat$ 'as li($tnin(./+G-

!!!!!+1"-A. A. )opov, /8o' Sereptie DNaruos2in of t$e C(anasans #a(vi Samoye3s* Became a S$aman,/ in

H)opular Beliefs an3 Iol2lore ra3ition in SiberiaH, e3. P. Di+o-e(i #Bloomin(ton% On3iana Qniversity,19"* 1F7!4K. $e for(in( episo3e is on p. 14G.



+19-8alifa, HS$amanic PoicesH #n. "* 1"!19. Ior a cross!cultural overvie' of initiatory 3isinte(rations an3reinte(rations see :ircea ;lia3e, HS$amanism% Arc$aic ec$ni6ues of ;cstacyH #rev. e3 )rinceton C. J.%Qniversity )ress, 194* FF!.+G-Cie$ar3t, HBlac2 ;l2 Spea2sH #n. 9* 44. Onitiatory 3isinte(ration an3 reinte(ration is muc$ more commonin Arctic #Onuit an3 Siberian* an3 Australian s$amanism t$an in Cative American s$amanism. Daniel :er2ur su((ests t$at t$is eperience is a form of aniety attac2 (enerate3 by sensory 3eprivation #e.(., /2aya2!an(st/

amon( t$e Onuit*, an3 t$at per$aps t$e natural environment in t$e Arctic an3 Australia may be more con3uciveto sensory 3eprivation t$an t$e natural environment normally eperience3 by Cative Americans #HBecomin(8alf 8i33en% S$amanism an3 Onitiation Amon( t$e OnuitH ?Stoc2$olm Stu3ies in <omparative Reli(ion G4Stoc2$olm% Alm6vist Y i2sell, 19"K@ 177!9", esp. n. "9*.

$e clearest eample of an initiatory 3isinte(ration an3 reinte(ration in t$e 8e2$alot literature isfoun3 in one of its latest strata% t$e 3escription of t$e transformation of t$e mortal ;noc$ into t$ean(el :etatron in F ;noc$ F!1K #paras. 4!19*. ;noc$s eperience is muc$ li2e t$at of t$e s$amans%55555As soon as t$e 8oly ne, blesse3 be 8e, too2 me to serve t$e t$rone of (lory, t$e '$eels of t$ec$ariot, an3 all t$e nee3s of t$e S$e2$ina$, at once my fles$ 'as c$an(e3 into flame, my ten3onsinto a fire of (lo'in( $eat, my bones to (lo'in( Nuniper coals, my eyeli3s to ra3iance ofli($tnin(bolts, my eyeballs to torc$es of fire, t$e $air of my $ea3 to (lo'in( $eat an3 flame, all mylimbs to 'in(s of burnin( fire, an3 my bo3ily frame to scorc$in( fire. n my ri($t 'ere $e'ers offiery flames, on my left torc$es 'ere burnin(. $ere ble' aroun3 me 'in3, storm, an3 tempest, an3t$e noise of eart$6ua2e upon eart$6ua2e 'as in front of me an3 be$in3 me. #1K%1b!G para. 19*55555$e apot$eosis of ;noc$ in t$is passa(e is clearly a literary event, not necessarily meant to 3escribet$e eperience or potential eperience of a 3escen3er to t$e c$ariot. Cevert$eless, it provi3es animportant contet for 3ifficult tets in earlier strata of t$e 8e2$alot literature. $e follo'in(

passa(e from t$e 8e2$alot Rabbati is a case in point. Ot 3escribes t$e effect t$at t$e vision of o3on $is t$rone $as on one '$o sees it%

55555An3 t$e eyes of every creature are unable to (ae on 8im, neit$er eyes of fles$ an3 bloo3 nor t$eeyes of 8is atten3ants. An3 t$e one '$o (aes on 8im an3 peers an3 sees 8im, Hflas$bac2sH seie$is eyeballs an3 $is eyeballs emit an3 brin( fort$ torc$es of fire an3 t$ey scorc$ an3 burn $im. $efire t$at (oes fort$ from t$e man '$o (aes burns $im an3 scorc$es $im. Ior '$at reasonZ Becauseof t$e li2eness of t$e eyes of t$e s$irt of 8RR+*-L 88, o3 of Osrael, '$o is (arlan3e3 an3comes onto t$e t$rone of (lory. . . . Ior 'it$ si voices t$e Hbein(sH '$o carry 8is t$rone of (lorysin(, t$e c$erubim an3 t$e op$annim an3 t$e $oly livin( creatures, 'it$ voice after voice t$at isealte3 over its companion an3 t$at is mo3ulate3 before 8im.$e voice of t$e first% '$oever $ears it imme3iately moans an3 prostrates $imself. $e voice of t$esecon3% '$oever listens to it imme3iately (ets lost an3 3oes not return a(ain. $e voice of t$e t$ir3%

'$oever $ears it is seie3 by convulsion an3 3ies imme3iately. $e voice of t$e fourt$% '$oeverlistens to it !! imme3iately t$e s2ull of $is $ea3, as 'ell as $is frame, is s$attere3, an3 most of t$e$ea3s of $is ribs are torn out. $e voice of t$e fift$% '$oever $ears it is imme3iately poure3 out li2ea la3le an3 it 3issolves all of $im into bloo3. $e voice of t$e sit$% '$oever listens to it !!imme3iately s2ippin( seies $is $eart an3 $is $eart s$a2es an3 overturns $is bo'els an3 it 3issolves$is (all insi3e $im li2e 'ater. #paras. 1G!14 ?cf. para. 1K9@*55555A relate3 passa(e appears in t$e 8e2$alot utarti. R. Os$mael, spea2in( of t$e obscure an(el:8#*S[8 or :C+.8-[8, reports%55555An3 $e stan3s at t$e first (ate an3 ministers at t$e (reat (ate. $en O sa' $im, my $an3s an3 feet

'ere burne3 an3 O 'as stan3in( 'it$out $an3s an3 feet until )CC t$e prince from amon( t$e$eavenly atten3ants appeare3 to me before t$e t$rone of (lory opposite t$e inner room of t$e



serap$im, '$ose name is li2e 8is name, an3 it is one name. #para. 4G ?cf. ".Ga. F7!41@*55555Ot $as been reco(nie3 by <$ristop$er :orray!Jones t$at t$ese t$ree passa(es s$oul3 be interprete3to(et$er. /$e meanin( must be t$at t$e vision of t$e (arment of t$e lory, '$ic$ embo3ies t$ename of o3, involves a transformation of t$e mystics bo3y into fire, a process '$ic$ is

terrifyin(ly 3an(erous, even fatal, s$oul3 $e prove un'ort$y./+G1- $us, t$e 3escen3er to t$ec$ariot un3er(oes a personal 3estruction an3 resurrection as part of t$e process of (ainin( $is po'er to function in t$e supernatural 'orl3.

!!!!!+G1-:orray Jones, /ransformational :ysticism in t$e Apocalyptic!:er2aba$ ra3ition,/ HJJSH 4F #199G* 1!F1. $e 6uotation is on p. GK.

SHAMANIC TECHNIQUES

S$amans reac$ t$e state t$at (ives t$em access to t$e supernatural 'orl3 in a variety of 'ays. A

very common 'ay is by in(estin( min3!alterin( 3ru(s of various types.+GG- Anot$er commonmet$o3 is to listen to t$e protracte3 poun3in( of a 3rum.+GF- Less 3irect met$o3s are also 'i3ely practice3. $ese inclu3e various forms of isolation an3 self!3enial, suc$ as fastin(, solitaryconfinement, celibacy, 3ietary an3 purity restrictions, an3 protracte3 prayer. O(Nu(arNu2, a <aribouOnuit s$aman, claims to $ave been isolate3 by $is mentor in a small sno' $ut '$ere $e faste3 an3me3itate3 in t$e col3, 3rin2in( only a little 'ater t'ice, for t$irty 3ays. After $is initiatory vision#see belo'* $e continue3 a ri(orous re(ime involvin( a special 3iet an3 celibacy.+G4- Leonar3<ro' Do(, a Cative American Siou s$aman, 3escribes in 3etail t$e process of $is first vision6uest. 8e participate3 in a s'eat lo3(e ceremony for spiritual cleansin(, t$en 'as ta2en to a fastin(

place of $is familys, '$ere $e 'as 'rappe3 na2e3 in a blan2et an3 left in a $ole to fast an3 prayalone for t'o 3ays #an a3ult s$aman 'ill fast four or more 3ays*.+GK- allace Blac2 ;l2 also

fre6uently 3escribes bot$ t$e s'eat lo3(e #/stone!people!lo3(e/* ceremony an3 t$e vision6uest.+G- Ascetic practices by Japanese s$amans are especially prevalent amon( t$ose '$oactively see2 s$aman$oo3 rat$er t$an bein( calle3 by a 3eity. $ese practices inclu3e fastin( an33ietary restrictions of various 2in3s, seclusion in a 3ar2 place, 'al2in( pil(rima(es bet'een sacre3

places, an3 ri(orous re(imes of immersion an3 bat$in( in ice!col3 'ater. $ese 3isciplines,especially t$e en3urance of col3, eventually fill t$e s$aman 'it$ $eat an3 spiritual mi($t.+G7-

!!!!!+GG-See, most recently, :ic$ael Ripins2y!Caon, H$e Cature of S$amanism% Substance an3 Iunction of aReli(ious :etap$orH #Albany, C..% State Qniversity of Ce' or2, 199F*.+GF-;lia3e, HS$amanismH #n. 19* 1"!".+G4-8alifa, HS$amanic PoicesH #n. "* K!".+GK-8alifa, HS$amanic PoicesH #n. "* 7!"4.+G-;.(., Blac2 ;l2 an3 Lyon, HBlac2 ;l2H #n. 9* 47!4", !, 7!", 1F"!17.+G7-<armen Blac2er, H$e <atalpa Bo'% A Stu3y of S$amanistic )ractices in JapanH #Gn3 e3.Lon3on&Boston% Allen Y Qn'in, 19"* "K!9F, 9"!1F.

$e ma(ic of son( is also 3ra'n upon by s$amans in all tra3itions. Japanese s$amans recite 'or3sof po'er t$at <armen Blac2er $as 3ivi3e3 into t$ree cate(ories. #1* Some 'or3s are consi3ere3 toconfer po'er on t$e reciter because of t$eir meanin(, suc$ as passa(es in t$e Lotus Sutra t$at3escribe t$e re3emptive virtue of t$e Bo3$isattva Eannon. #G* t$er 'or3s $ave no meanin( to t$ereciter, but t$eir mere recitation (ives po'er, t$eoretically because of t$e in$erent structure of t$e'or3s t$emselves. On Japan, corrupt Sans2rit tets '$ose meanin(s are lost to all but a fe' sc$olarsoften serve in t$is cate(ory. #F* $e invocation an3 pronunciation of 3ivine names is also

un3erstoo3 in$erently to en3ue t$e invo2er 'it$ po'er. $ese t$ree types of recitation are normallycombine3 'it$ ascetic practices.+G"-



!!!!!+G"-Blac2er, H$e <atalpa Bo'H #n. G7* 9F!9".

$ese cate(ories of po'er 'or3s serve as a useful frame'or2 for s$amanic son(s in (eneral. Ioreample, t$e son(s of t$e Siberian ;ven2i #un(us* s$amans often contain so muc$ lin(uistically

arc$aic material t$at t$ey are unintelli(ible to a mo3ern ;ven2i. $e son(s t$at can be un3erstoo3#eit$er t$rou($ t$e lin(uistic 2no'le3(e of t$e researc$er or because t$ey are sun( in a moremo3ern form by a literate spea2er* clearly 3erive po'er from t$eir content. Space allo's for only asin(le eample, t$e first part of a son( sun( 3urin( t$e ;ven2i ceremony of /searc$in( for souls oft$e sic2./ $e s$aman (at$ers $is $elpin( spirits an3 $e (oes 3o'n t$e s$amans river, butencounters 3ifficulties an3 is force3 to retreat temporarily. $e entire son( is about four times t$elen(t$ of t$is ecerpt an3 contains lines unintelli(ible to t$e translator an3 $is informants.55555o anot$er 'ay\ o anot$er 'ay\ & o anot$er 'ay\ o anot$er 'ay\ & +0c-ine2 e Bir3s $ave sent?$im off@ & it$out circlin( & 8e 'ent 'ell insi3e& Do'n ?alon( t$e river@ $e starte3 & 8ere $e le3my c$il3ren ?t$e ;ven2i@& <$il3ren fart$er & $y 3o you (o for'ar3Z & <ome $ere my c$il3ren\ &

Co' t$ere is a soul & n t$e s$arp pea2 ?of t$e mountain@ of t$e eart$ & $ere 'e meet & n t$e'retc$e3 place of eart$ & $ere '$ere t$e s$arp pea2 ?stan3s@ & On t$e very mi33le of t$e eart$. & Att$e t'o 'aterfalls ?of t$e river@ & n t$e t$ir3 'aterfall & O am $el3 up ?t$ey catc$ me@ & n t$efourt$ 'aterfall & O am $el3 up, & n t$e fift$ 'aterfall, & O am $el3 up & n t$e sit$ 'aterfall, & O am$el3 up & n t$e sevent$ 'aterfall, & O am $el3 up & n t$e ei($t$ 'aterfall & O am $el3 up. & urnroun3\ urn roun3\ urn roun3\ & Qp'ar3s\ Qp'ar3s\ Qp'ar3s you (o\ & :y 3o(s, my fast ones &Dont fall be$in3\+G9-55555

!!!!!+G9-. :. Pasilevi+0c-, /S$amanistic Son(s of t$e ;ven2i #un(us*/ in H)opular BeliefsH, e3. Di+o-se(i#n. 1"* FK1!7G. $e intro3uctory 3iscussion an3 t$e son( in 6uestion are on pp. FK1!K9. $e 'or3s in brac2ets

appear to be variants from 3ifferent recitations. Cot$in( in t$e 8e2$alot literature in3icates t$at t$e 3escen3ers to t$e c$ariot ma3e use of psyc$oactive 3ru(s to in3uce t$eir visionary eperiences. Cor is t$ere any mention of t$eir usin(3rums. 8o'ever, a some'$at similar effect may $ave been ac$ieve3 by protracte3 repetition of3ivine names. On t$e 8e2$alot Rabbati, '$en R. Ce$unia$ ben 8aWana$ su((este3 to $is 3iscipleR. Os$mael t$at t$e 3escen3er to t$e c$ariot must be morally perfect, R. Os$mael 3espaire3. R.

Ce$unia$ t$en $a3 $is prot+e-(+e- (at$er to(et$er t$e aca3emy so t$at $e coul3 eplain at$eur(ical met$o3 for eperiencin( t$e 3escent to t$e c$ariot #paras. 19"!GF*. R. Os$maelcontinues%55555

e came an3 sat before $im, an3 t$e associates 'ere a '$ole cro'3 stan3in( on t$eir feet, becauset$ey 'ere seein( to t$e (lobes of fire an3 t$e torc$es of li($t t$at t$ey $a3 set as a barrier bet'eenus an3 t$em. An3 R. Ce$unia$ ben 8aWana$ sat an3 set out in or3er all t$e matters of t$e c$ariot%3escent an3 ascent $o' one '$o 3escen3s, 3escen3s an3 $o' one '$o ascen3s, ascen3s% $en aman see2s to 3escen3 into t$e c$ariot, $e calls on Suria$, prince of t$e )resence, an3 a3Nures $imone $un3re3 an3 t'elve times by +.-+.-RS+*- '$o is calle3+.-+.-RS+*- +.S-R+.-W +.-+.-RB+*-L +.-)R [+*-RL+*-BD+*-L an3 8RR+*-L +.-CD+*-L an3 [WD8+*- D8BRC an3+*-DRRC o3 of Osrael. An3 $e must be careful not to a33 to t$e one $un3re3 an3t'elve times, nor to subtract from t$em. An3 if $e a33s or subtracts, $is bloo3 is on $is o'n $ea3.But $is mout$ must only enunciate t$e names an3 t$e fin(ers of $is $an3s must count to one

$un3re3 an3 t'elve. An3 at once $e 'ill 3escen3 into an3 'ill $ave aut$ority over t$e c$ariot.#paras. GF!GK*+F-55555



!!!!!+F-<f. para. F11 #a t$eur(ical fra(ment*, para. "1 #:er2ava$ Rabba*, an3 19.1a. 11!GK #an incantationinvo2in( :etatron* for parallels to t$is passa(e.

Anot$er cluster of tec$ni6ues, '$ic$ involve various forms of self!3enial an3 ritual purification, is

associate3 'it$ many passa(es in t$e 8e2$alot literature. A fairly typical eample appears as aninstruction of R. A2iva in t$e Sar ora$ tet t$at fre6uently follo's t$e 8e2$alot Rabbati in t$emanuscripts%+F1-

!!!!!+F1-A33itional passa(es t$at (ive 3escriptions of t$is set of praes inclu3e a Sar ora$ fra(ment #paras. F1!14* t$e Sar )anim #/$e )rince of t$e )resence/* #para. GF* t$e :er2ava$ Rabba #paras. "1!"4* t$e:etatron incantation #19.11!GK see n. F above* an3 t$e :a(ic Boo2 #paras. 4"9, 49K*. $e last belon(s,strictly spea2in(, to t$e ma(ical literature rat$er t$an t$e 8e2$alot literature but see t$e 3iscussion belo' ont$e relation bet'een t$ese t'o (enres. $e Sar )anim contains elements of bot$ (enres, an3 it is not clear t$atit s$oul3 be assi(ne3 eclusively to eit$er. Cote also t$at t$e :er2ava$ Rabba an3 t$e :etatron incantationinclu3e bot$ t$e recitation of 3ivine names #as per para. G4* an3 tec$ni6ues of self!3enial.

55555Let $im '$o 'oul3 Noin $imself to t$e prince of ora$ 'as$ $is (arments an3 $is clot$es an3 let$im immerse #in* a strict immersion as a safe(uar3 in case of pollution. An3 let $im 3'ell fort'elve 3ays in a room or in an upper c$amber. Let $im not (o out or come in, an3 $e must neit$ereat nor 3rin2. But from evenin( to evenin( see t$at $e eats $is brea3, clean brea3 of $is o'n $an3s,an3 $e 3rin2s pure 'ater, an3 t$at $e 3oes not taste any 2in3 of ve(etable. An3 let $im insert t$ismi3ras$ of t$e prince of ora$ into t$e prayer t$ree times in every sin(le 3ay it is after t$e prayert$at $e s$oul3 pray it from its be(innin( to its en3. An3 after'ar3, let $im sit an3 recite 3urin( t$et'elve 3ays, t$e 3ays of $is fastin(, from mornin( until evenin(, an3 let $im not be silent. An3 inevery $our t$at $e finis$es it let $im stan3 on $is feet an3 a3Nure by t$e servants #an3Z* by t$eir2in(, t'elve times by every sin(le prince. After'ar3 let $im a3Nure every sin(le one of t$em by t$e

seal. #paras. G99!F*55555$e net t'o para(rap$s (ive a very corrupt set of an(elic Hnomina barbaraH to be recite3.A similar passa(e appears in t$e :aMase$ :er2ava$%55555R. Os$mael sai3% O 'as t$irteen years ol3 an3 my $eart 'as move3 on eac$ 3ay t$at be(an 'it$fastin(. As soon as R. Ce$unia$ ben 8aWana$ reveale3 to me t$is mystery of ora$, Suria$, princeof t$e )resence, 'as reveale3. 8e sai3 to me% #As for* t$e prince of ora$, op$iel is $is name. Letanyone '$o see2s $im sit forty 3ays in fastin(. Let $im not eat $is morsel 'it$ salt, nor let $im eatany 2in3 of filt$. Let $im immerse #'it$* t'enty!four immersions. Let $im not (ae on various3ye3 t$in(s. Let $is eyes be presse3 3o'n to t$e eart$ an3 let $im pray 'it$ all $is mi($t. Let $im

set $is $eart on $is prayer, an3 let $im seal $imself 'it$ $is seal an3 invo2e t'elve 'or3s. #para.K*55555)ara(rap$s K1!4 (ive various prayers, Hnomina barbaraH, instructions, an3 'arnin(s to be use3an3 $ee3e3 by t$e practitioner. $en, in para. KK, R. Os$mael continues $is narrative%55555O sou($t t$is mystery, an3 O sat for t'elve 3ays in fastin(. As soon as O sa' t$at O coul3 not serve bymeans of fastin(, O ma3e use of t$e name of forty!t'o letters. An3 )RWDS, t$e an(el of t$e)resence, 3escen3e3 in ra(e, so t$at O s$ran2 bac2, fallin( bac2'ar3. 8e sai3 to me% :ortal, son ofa putri3 3rop, son of a ma((ot an3 a 'orm\ ou ma3e use of a (reat name\ Ot $as ta2en for youarrays of ora$\ O am not (ivin( to you until you sit for forty 3ays. At once O stoo3 'it$ all mymi($t, an3 O carefully invo2e3 t$ree letters, an3 $e ascen3e3. #$is% BMRM+*- B8 DL+*- B8.* An3 O sat forty 3ays in fastin( an3 O praye3 t$ree prayers at 3a'n, t$ree at noon,t$ree at t$e afternoon offerin(, an3 t$ree in t$e evenin(. An3 O invo2e3 t'elve 'or3s on every



sin(le one. An3 for t$e last 3ay O praye3 t$ree #times* an3 invo2e3 an3 )RWDS, t$e an(el of t$e)resence, 3escen3e3, an3 'it$ $im 'ere an(els of mercy.An3 t$ey place3 'is3om in t$e $eart of R. Os$mael.55555Son(s also play a crucial role in t$e esoteric practices 3escribe3 in t$e 8e2$alot literature, '$ic$ is

permeate3 'it$ '$at Sc$olem calls /numinous $ymns./+FG- $e 8e2$alot Rabbati be(ins 'it$ R.Os$maels 6uestion, /$at are t$ese son(s t$at one recites '$o see2s to observe t$e vision of t$ec$ariot so as to 3escen3 safely an3 to ascen3 safelyZ/ #para. "1*. Startin( in para. 94, son(s of t$ean(els '$o atten3 t$e t$rone of o3 are (iven. $is collection of son(s conclu3es, /R. Os$maelsai3% R. A2iva $ear3 all t$ese son(s '$en $e 3escen3e3 to t$e c$ariot. 8e seie3 an3 learne3 t$emfrom before t$e t$rone of (lory, for 8is atten3ants 'ere sin(in( before it/ #para. 1*. Cear t$e en3of t$e 8e2$alot Rabbati 'e are (iven a set of son(s t$at are recite3 3aily by t$e t$rone of (lory,'$ic$ t$e 3escen3er to t$e c$ariot s$oul3 also sin( #paras. GK1!K7 G!*. $e :aMase$:er2ava$ be(ins 'it$ R. Os$mael re6uestin( /a prayer by '$ic$ a man prays t$e praise of R88 o3 of Osrael/ #para. K44*.

!!!!!

+FG-Sc$olem, HJe'is$ nosticismH #n. F* G1.$ere are countless eamples of t$ese son(s in t$e 8e2$alot literature. Space permits t$e citation of only t'o in t$eir entirety, bot$ from t$e :aMase$ :er2ava$, an3 bot$ c$osen to s$o' t$ecorrespon3ence of :er2ava$ $ymns to t$e canons of s$amanic $ymns establis$e3 above. $e firstis a prayer reveale3 by R. Ce$unia$ to R. Os$mael for protection from t$e an(els '$o stan3 in t$e$eavenly t$rone room. $e ot$er is t$e secon3 in a series of five $ymns at t$e en3 of t$e 'or2.55555Blesse3 are ou, my o3 an3 my Iormer, (reat an3 fearsome, livin( forever, ma(nificent overt$e c$ariot. $o is li2e ou, ma(nificent on $i($Z ive me success in all my limbs an3 O 'illme3itate on t$e (ates of 'is3om, O 'ill searc$ in t$e 'ays of un3erstan3in(, O 'ill 'atc$ closely t$e

c$ambers of ora$, O 'ill me3itate on t$e treasuries of blessin(, an3 t$ey s$all be treasure3 up forme, for 'is3om is before ou. An3 save me from all t$e enra(e3 ones '$o stan3 before ou an3 lett$em love me before ou. An3 O 2no' t$at our $oliness is forever, an3 O bless t$e $oliness of ourname forever, an3 O sanctify our (reat name. An3 let it be a (reat seal upon t$e limbs of my bo3y,as it is 'ritten, /8oly, $oly, $oly/ #Osa %F*. Blesse3 are you 88 '$o live forever. #para. K9*5555555555ou are 3eclare3 $oly, o3 of $eaven an3 eart$,Lor3 of Lor3s,:a(nificent ne of ma(nificent ones,o3 of t$e c$erubim,Ri3er of t$e c$erubim.o3 of $osts,An3 8is rulers$ip is over t$e $osts.o3 of t$e atten3ants,An3 8is name is 3eclare3 $oly over t$e atten3ants.8e is 8is name an3 8is name is 8e.8e is in 8e an3 8is name is in 8is name.A son( is 8is name an3 8is name is a son(.M)8 M) M M +*-8S 88SC R: 88 8+*- R[ BRW +*-+.-+*-88+*- +.8-L+*-8 +*-8 +*-8 8+*- 8+*-B DR ML R8 RS ML DR R [0

[0 R. ;ye to eye, stren(t$ in stren(t$, mi($t in mi($t, (reatness in (reatness, support insupport, poor in poor, s$a3o' /in t$e s$a3o' of [D $e 'ill ta2e refu(e./ #)s 91%1*. ou are3eclare3 $oly, Ein( of t$e 'orl3, since everyt$in( 3epen3s on our arm an3 all 3eclare praise to



our name, for ou are t$e Lor3 of t$e 'orl3s an3 t$ere is none li2e ou in all t$e 'orl3s. Blesse3are ou 0, t$e $oly ne in t$e c$ariot, ri3er of c$erubim./ #para. K""*55555$us t$e tec$ni6ues of t$e 3escen3ers to t$e c$ariot as 3escribe3 in t$e 8e2$alot literature conform'ell to t$e tec$ni6ues use3 by s$amans as establis$e3 by ant$ropolo(ists. $ese inclu3e t$e use of

fastin(, isolation an3 sensory 3eprivation, purity rituals, eten3e3 prayer, an3 sin(in(. $e:er2ava$ $ymns, li2e s$amanic $ymns, may 3erive t$eir po'er from t$eir content, from t$e 3ivinenames recite3 in t$em, or from t$e unintelli(ible soun3s pronounce3 in t$em.

CONTROL OF THE SPIRITS

ne of t$e central functions of t$e s$aman is to control spirits. Almost every ot$er s$amanicactivity 3epen3s on t$is control. At t$e en3 of $is or3eal in t$e sno' $ut, O(Nu(arNu2 'as visite3 by aspirit in t$e form of a beautiful 'oman '$o came as a si(n t$at $e 'as to become a s$aman.+FF-Leonar3 <ro' Do(, near t$e en3 of $is vision 6uest, 'as translate3 to a prairie in anot$er 'orl3,'$ere $e 'as visite3, empo'ere3, an3 a3monis$e3 by spirits.+F4- allace Blac2 ;l2 interacte3

'it$ various spirits in $is 'or2 as a s$aman.+FK- Blac2er 3escribes four types of spirits 'it$ '$ic$Japanese s$amans $ave to 3o% sacre3 po'ers in t$e p$ysical an3 $uman 'orl3 #2ami*, souls of 3ea3

people #tama*, ne(lecte3 an3 malevolent $uman ($osts, an3 /'itc$ animals/ '$o parasitically possess $uman bein(s.+F-

!!!!!+FF-8alifa, HS$amanic PoicesH #n. "* 7.+F4-8alifa, HS$amanic PoicesH #n. "* "K.+FK-;.(., Blac2 ;l2 an3 Lyon, HBlac2 ;l2H #n. 9* c$s. , "!1.+F-Blac2er, H$e <atalpa Bo'H #n. G7* c$s. G!F.

$e control of spirits #almost al'ays an(els* is also central to t$e practices attribute3 to t$e

3escen3ers to t$e c$ariot. On3ee3, it is not too muc$ to say t$at t$is po'er is t$e linc$pin t$at $ol3sto(et$er t$e 3isparate praes an3 concepts in t$e 8e2$alot literature. Cearly every passa(e cite3 int$e previous section associates t$e met$o3s 3escribe3 'it$ t$e imposition of $uman 'ill on an(els.On para. G4, t$e c$antin( of t$e 3ivine names summone3 t$e an(el Suria$ as a (ui3e for t$e 3escentto t$e c$ariot. On paras. G99!FF t$e Sar ora$ initiate 'as instructe3 to call on t$e an(els in or3er toobtain, imme3iately an3 'it$out effort, t$e 2no'le3(e of ora$ t$at is normally ac6uire3 only afteryears of ar3uous stu3y. On paras. K!K R. Os$mael compelle3 t$e an(elic prince of ora$, 'it$ a(oo3 3eal of 3ifficulty, to (ive $im 'is3om #apparently, a(ain, 2no'le3(e of ora$ 'it$out stu3y*.:any ot$er passa(es 3eal 'it$ t$e control of an(els, but t$ese are representative.

THE OTHERWORLDLY JOURNEY

)er$aps t$e best!2no'n element of s$amanic eperience is t$e alle(e3 ability, eit$er as a free soulor in bo3ily form, to Nourney to ot$er realms of eistence not materially connecte3 to our 'orl3.;lia3e summaries t$e cosmolo(y of s$amanism in terms t$at are nearly universally cross!culturallyvali3% /t$e universe in (eneral is conceive3 as $avin( t$ree levels !! s2y, eart$, un3er'orl3 !!connecte3 by a central ais./+F7- $e latter is usually picture3 as a tree (ro'in( t$rou($ t$e t$reelayers #t$e /'orl3!tree/* or as a mountain #t$e /cosmic mountain/*. $e s$aman, '$o ori(inates int$e mi33le realm, our eart$, travels to eit$er or bot$ of t$e ot$er levels. ften t$e upper an3 lo'errealms are sub3ivi3e3 into #fre6uently seven or nine* layers.

!!!!!+F7-;lia3e, HS$amanismH #n. 19* GK9. All of c$. " of t$is boo2 3eals 'it$ s$amanic cosmolo(y.

$e eample from t$e Arctic c$osen $ere is some'$at atypical for Siberian s$amanism, in t$at t$einitiate 'as repeate3ly teste3 by t$e spirits 3urin( t$e course of $is a3venture, rat$er t$an simply



bein( (ui3e3 by t$em. But t$is an3 ot$er features of t$e narrative are stri2in(ly similar to t$eeperiences ascribe3 to t$e 3escen3ers to t$e c$ariot, ma2in( t$e initiatory vision of t$e a(viSamoye3 s$aman Sereptie of special interest to us. 8is first!person account 3escribes $o', '$en $e'as preparin( to fell a tree to ma2e a sle3(e, t$e tree 'as transforme3 into t$e 'orl3 tree, from'$ic$ a (ui3in( spirit emer(e3 an3 accoste3 $im. it$ t$e spirit $e 3escen3e3 t$rou($ a $ole into

t$e un3er'orl3. 8e 'as le3 t$rou($ si tents, '$ile t$e spirit 3eman3e3 t$at $e eplain numerous bein(s an3 p$enomena encountere3 alon( t$e 'ay. On t$e sit$ $e entere3 as a s2eleton an3 'as/for(e3/ into a s$aman. Sereptie an3 t$e spirit reac$e3 t'o more tents, t$en t$e spirit announce3t$at Sereptie must fin3 $is 'ay alone for t$e rest of t$e Nourney. 8e befrien3e3 a female spirit '$oans'ere3 some of $is 6uestions an3 teste3 $im furt$er. Iinally, $e snatc$e3 a stone from t$eun3er'orl3, an3 t$en revive3 near t$e root of t$e tree $e 'as about to cut 3o'n, $avin( been fullyinstructe3 as a s$aman.+F"-

!!!!!+F"-)opov, /8o' Sereptie/ #n. 1"* 1F7!4K.

On $is /reat Pision/ #see n. 9* Cic2 Blac2 ;l2 'as ta2en to t$e upper 'orl3 on a clou3. 8e 'as

intro3uce3 to $is si /ran3fat$ers,/ t$e )o'ers of t$e orl3 #t$e spirits of t$e four car3inal points,t$e s2y, an3 t$e eart$* '$o came to $im in t$e form of $orses. $ey s$o'e3 $im t$e futuretribulations of $is people 3urin( $is lifetime an3 e6uippe3 $im 'it$ various s$amanic po'ers 'it$'$ic$ to ai3 t$em. At one point $e seems to $ave replante3 t$e 'orl3 tree #p. F4*, an3 later $e foun3$imself on t$e cosmic mountain loo2in( 3o'n on t$e sacre3 $oops of many peoples, 'it$ t$e 'orl3tree (ro'in( in t$e center. After $is intiatory transformation $e 'as returne3 to eart$.+F9-

!!!!!+F9-Cie$ar3t an3 Blac2 ;l2, HBlac2 ;l2 Spea2sH #n. 9* G!47. t$er'orl3ly visionary Nourneys are notc$aracteristic of Japanese s$amanism, alt$ou($ Blac2er ar(ues t$e li2eli$oo3 t$at t$ey 'ere muc$ morecommon in t$e past. S$e relates one visionary Nourney to $eaven an3 $ell reporte3 by De(uc$i nisabur+!o-, afoun3er of a popular reli(ious movement. 8is eperience too2 place in 1"9" #see H$e <atalpa Bo'H ?n. G7@c$. 1*. Rat$er t$an a 'orl3 tree, a cosmic mountain seems to be foun3 in Japanese cosmolo(y #ibi3. c$. 4*.

t$er'orl3ly Nourneys are also 3escribe3 fre6uently in t$e 8e2$alot literature. On t$e be(innin( oft$e story of t$e ten martyrs in t$e 8e2$alot Rabbati R. Os$mael relates t$at Rome or3ere3 t$e arrestof some of t$e sa(es an3 t$at R. Ce$unia$ /stoo3 an3 ma3e me 3escen3 to t$e c$ariot./ $ere t$ean(el Suria$ eplaine3 t$e ne(otiations bet'een Sammael, t$e an(elic prince of Rome, an3 t$e$eavenly la' court, an3 assure3 R. Os$mael t$at t$e situation 'as 'ell in $an3. R. Os$mael t$enreturne3 an3 relate3 t$e ne's to $is companions, '$o promptly t$re' a party to celebrate #paras.17!11*.$e lon(est an3 most 3etaile3 3escription of t$e 3escent to t$e c$ariot is in R. Ce$unia$sinstructions to t$e aca3emy in t$e 8e2$alot Rabbati. After eplainin( $o' to summon t$e an(el

Suria$ #para. G4, translate3 above, p. 1G*, $e 3escribe3 $o' o3 sits ent$rone3 in t$e center of t$eseven concentric palaces. ;i($t an(els (uar3in( t$e (ate of eac$ palace must be s$o'n t$e properseal #i.e., a Hnomen barbarumH* before lettin( t$e 3escen3er to t$e c$ariot pass. $e an(els an3seals for eac$ (ate are liste3. On particular, t$e monstrous nature of t$e an(els (uar3in( t$e sit$ an3sevent$ palaces is belabore3 in $orrific 3etail. 8o'ever, t$e 3escen3er to t$e c$ariot '$o follo'sinstructions eactly 'ill pass t$rou($ every obstacle to be 'elcome3 before t$e t$rone of o3 an3allo'e3 to observe t$e an(elic litur(y #paras. GK!F7*.+4-

!!!!!+4-)ara(rap$s GG4!G9, missin( in an important enia fra(ment, are a later a33ition to t$e narrative t$at

purports to eplain some of t$e stran(e be$avior of t$e (uar3ians of t$e sit$ palace. Alt$ou($ in paras. GK!F7R. Ce$unia$ 'as clearly 3escribin( an i3eal 3escent to t$e c$ariot, t$e 'riter of paras. GG4!G9 misun3erstoo3t$at R. Ce$unia$ 'as relatin( a vision as $e eperience3 it #see )eter Sc$=fer, /;in neues 8e2$alot Rabbati!

Ira(ment,/ H8e2$alot!Stu3ienH ?n. 1K@ 9!1F :ar(arete Sc$l>ter, /Die ;r=$lun( von 3er R>c2$olun( 3esR. Ce+.$-unya ben 8aWana aus 3er :er2ava!Sc$au in i$rem re3a2tionellen Ra$men,/ HIJBH 1 ?19"G@ K!19*.



On t$e 8e2$alot utarti, R. A2iva reports t$at /O $a3 a vision of an3 observe3 t$e '$ole in$abite3'orl3 an3 O sa' it as it is. O ascen3e3 in a 'a(on of fire an3 (ae3 on t$e palaces of $ail an3 O foun3RSW+*- RCSW+*- t$at sits on :WLLE+*-/ #para. F*. Later in t$e same 'or2 $e (ivesinstructions for t$e Nourney to t$e c$ariot, complete 'it$ t$e names of t$e (uar3ians of t$e (ates of

t$e seven palaces an3 t$e ma(ic seals t$at placate t$em. nce one ne(otiates t$e seven (ates $e 'ill be seate3 in t$e bosom of o3 #of '$om several names are (iven* #paras. 41F!17*. On t$is case t$e(oal seems to be t$e ma(ical (rantin( of a 'is$. R. A2iva instructs,55555:a2e your re6uest #as follo's*% :ay t$ere be favor from before ou, 88 o3 of Osrael, ouro3 an3 t$e o3 of our fat$ers. #HComina barbaraH*, may ou (ive me (race an3 lovin(2in3ness

before our t$rone of (lory an3 in t$e si($t of all our atten3ants. An3 may ou Noin to me all ouratten3ants so as to 3o suc$ an3 suc$, (reat, mi($ty, fearsome, stron(, valiant, ma(nificent, an3eminent o3\ #paras. 41"!19*55555$e :aMase$ :er2ava$ recounts a number of visions an3 ascents #not /3escents/* to t$e c$ariot.

Summaries of a representative samplin( are (iven $ere. On paras. K4K!4 R. A2iva relates $is ascentan3 vision of t$e celestial bri3(es. On paras. KK4!KK $e 3escribes t$e vision of t$e innermost $eavensan3 innermost c$ambers an3 t$e myria3s of flamin( c$ariots in t$e seven palaces. On para. KK" R.Os$mael narrates $is ascent t$rou($ t$e seven palaces, an3 $is sin(in( of a $ymn in t$e sevent$. On

para. K9K R. A2iva tells R. Os$mael $o' $e ascen3e3 t$rou($ t$e seven palaces an3 sa' '$at 'asabove t$e $ea3s of t$e serap$im '$o stan3 above t$e $ea3 of o3. $e :er2ava$ Rabba, after

prescribin( t$e stan3ar3 praes #paras. "1!"4*, 3escribes a 3escent of R. A2iva 3urin( '$ic$ o3on $is t$rone ent$usiastically affirme3 t$e value of t$ese praes for learnin( ora$ #paras. "K!"*.S$ortly after t$is anot$er vision of o3s t$rone is narrate3 by R. Os$mael. On t$is vision t$e princeof ora$, at t$e be$est of R. Os$mael, recite3 t$e 3etails of t$e measurements of o3s bo3y #S$iMurWoma$*. $e salutary effects of recitin( t$is teac$in( are also 3escribe3 #paras. ""!7*.+41-

!!!!!+41-A fra(mentary account of t$e 3escent to t$e c$ariot an3 its perils is also foun3 in ". Space 3oes not

permit a 3etaile3 eposition of it $ere.$e cosmolo(y of t$e 8e2$alot literature is, not suprisin(ly, inconsistent in 3etail but in its broa3outlines it conforms 'ell to t$e parameters of s$amanic cosmolo(y. A 3escription of t$e 'orl3 treeforms an inclusio for R. Ce$unia$s instructions to t$e aca3emy in t$e 8e2$alot Rabbati. R.

Ce$unia$ prefaces $is instructions 'it$ t$e comments,55555$at 3oes t$is c$aracter ?of t$e 3escen3er to t$e c$ariot@ resembleZ A man '$o $as a la33er insi3e$is $ouse on '$ic$ $e ascen3s an3 3escen3s t$ere isnt any livin( creature '$o can prevent

$im. . . . O 'ill recite before ?t$e aca3emy@ t$e mysteries, t$e conceale3 t$in(s, t$e (ra3ations,'on3ers, an3 t$e 'eavin( of t$e 'eb t$at is t$e completion of t$e 'orl3 an3 on '$ic$ its plaitin(stan3s, t$e ale of $eaven an3 eart$, to '$ic$ all t$e 'in(s of t$e eart$ an3 in$abite3 'orl3 an3 t$e'in(s of t$e firmaments on $i($ are tie3, se'n, fastene3, $an(e3, an3 stan3. An3 t$e 'ay of t$ela33er on $i($ is t$at its one $ea3 is on eart$ an3 its ot$er $ea3 is on t$e ri($t foot of t$e t$rone of(lory. #paras. 199, G1, cf. para. GF7*55555Seven $eavens are mentione3 occasionally in t$e 8e2$alot tets #e.(., F ;noc$ 17 paras. G1!GG*,

but normally t$e ot$er'orl3 is conceive3 of as consistin( of seven concentric palaces, 'it$ o3st$rone room in t$e innermost palace. :ention of t$e un3er'orl3 #e$innom or S$eol* is also rare,an3 it is visite3 by a 3escen3er to t$e c$ariot only once% R. Os$mael 'as ta2en to see t$e 3amne3souls of t$e 'ic2e3 in F ;noc$ 44%1! #para. G, cf. 1G*. 8o'ever, luri3 3escriptions of t$evarious levels of t$e un3er'orl3 are (iven in t$e cosmolo(ical tractate Se3er Rabba 3e Beres$it #t$ereater r3er of <reation*, '$ic$ appears in some of t$e manuscripts of t$e 8e2$alot literature #see



serves as a cure for a sc$olar '$o for(ets t$e ora$ $e is tau($t. Conet$eless, it may be t$at ma(ical$ealin( an3 eorcism are ne(lecte3 in t$e 8e2$alot literature simply because t$ey are a3e6uately3ealt 'it$ in t$e more (eneral ma(ical literature, some of '$ic$ is preserve3 in t$e me3ievalmanuscripts an3 enia fra(ments 3iscusse3 above. On ot$er 'or3s, contet in t$e manuscripts,content, an3 t$e social bac2(roun3 reconstructe3 in t$is paper all point to t$e 8e2$alot literature

bein( a sub(enre of Je'is$ ma(ical literature. O su((est t$at t$e practitioners '$o use3 8e2$alot praes probably use3 t$e ot$er closely relate3 ma(ical tets an3 t$us may $ave been $ealers an3eorcists as 'ell.

!!!!!+4-$ere seems to be an allusion to $ealin( in F ;noc$ 4"D%1 #para. "*. $e :aMase$ :er2ava$ (ives aninvocation a(ainst 3emons '$o mi($t $arm t$e practitioner #para. K", cf. para. 499 in t$e :a(ic Boo2*. $een3 of t$e Sar )anim appears to be an eorcism tet #para. F9*.

SHAMANISM AND COMMUNITY

As in3icate3 by 8ult2rants 3efinition, t$e s$aman functions in t$e contet of a community. 8is3efinition focuses on t$e eoteric community, for '$om t$e s$aman functions as an interme3iary inor3er to create a rapport bet'een t$is (roup an3 t$e supramun3ane 'orl3. Qsually t$isinterme3iation involves influencin( t$e spirits to act on be$alf of $uman bein(s. Sereptie, after $isinitiatory vision, $eale3 people by propitiatin( t$e evil spirits tormentin( t$em.+47- O(Nu(arNu2 'asalso a $ealer.+4"- Japanese s$amans $eal, (ive oracles of various types, an3 performeorcisms.+49- allace Blac2 ;l2 use3 $is s$amanic po'ers to $ave t$e spirits $eal t$e sic2, (iveinformation lea3in( to t$e recovery of stolen $orses an3 a 3ro'ne3 c$il3, brin( peace to t$e 3ea3,an3 even to repair a television an3 a stove.+K- e can also (enerally spea2 of an esotericcommunity% t$e ot$er s$amans in t$e society, '$ic$ 'oul3 inclu3e, but often 'oul3 not be limite3to, t$e person or persons '$o traine3 a (iven s$aman.

!!!!!+47-)opov, /8o' Sereptie/ #n. 1"* 14K.+4"-8alifa, HS$amanic PoicesH #n. "* "!7.+49-Blac2er, H$e <atalpa Bo'H #n. G7* c$s. 1G!1K.+K-Blac2 ;l2 an3 Lyon, HBlac2 ;l2H #n. 9* 1!1F, 1K9!17, 17F!79.

$e 6uestion of t$e community or communities be$in3 t$e 8e2$alot literature is a very compleone, an3 space allo's only some (eneraliations. Ot $as been s$o'n by Ora <$ernus t$at t$e variousmacroforms 'it$in t$is literature $ave some'$at 3ifferent vie's of community.+K1- $e 8e2$alotRabbati presents t$e 3escen3ers to t$e c$ariot as actin( on be$alf of t$eir o'n esoteric community#paras. 17!11, G!F7*. $ey are also or3ere3 to report t$eir visionary eperiences to t$e Je'is$community, so as to ma2e clear t$e connections bet'een t$e $eavenly an3 eart$ly litur(ical 'ors$ipan3 to $armonie t$e t'o realms #paras. 19, G1, G1"*. $e picture in t$e Sar ora$ tet #paras.G"!F* is similar. $e :aMase$ :er2ava$ focuses on t$e in3ivi3ual an3 t$e benefits accruin( to$im from Sar ora$ t$eur(y. $e emp$asis in t$e :er2ava$ Rabba is also on t$e in3ivi3ual,alt$ou($ it 3oes spea2 of revealin( t$e secrets of Sar ora$ t$eur(y /to all Osrael/ #paras. 7K!7*.Bot$ macroforms, O 'oul3 a33, s$o' a (oo3 3eal of interest in t$e interaction bet'een master an33isciple. " refers a number of times to t$e teac$in(s of 8e2$alot mysteries to ot$ers, inclu3in(future (enerations. Ot also seems to allu3e to a future lea3er of an esoteric community in Babylon.$et$er t$is future time is t$e 'riters present or not remains unclear.+KG- On sum, t$e 8e2$alotliterature s$o's si(nificant interest in t$e in3ivi3ual practitioners presente3 in it, as 'ell as in alar(er community. $et$er t$is community 'as an esoteric (roup or t$e eoteric totality of t$e

Je'is$ people #or even t$e $uman race* $as not yet been resolve3. $e ans'er may not be t$e samefor every macroform in t$e corpus.



!!!!!+K1-<$ernus, /On3ivi3ual an3 <ommunity in t$e Re3action of t$e 8e2$alot Literature,/ H8Q<AH KG #19"1*GKF!74.+KG-<$ernus 3oes not comment on t$e 8e2$alot utarti, since apparently it 'as not available to $im '$en $isarticle 'as 'ritten. On (eneral t$e 8e2$alot utarti focuses on t$e (ainin( of t$eur(ical po'er by t$ein3ivi3ual. <$ernus sees t$e concerns of t$e :ase2et 8e2$alot to be similar to t$ose of t$e 8e2$alot Rabbati,

an3 $e 3eclines to tac2le t$e concept of community in F ;noc$. Since it is 'i3ely a(ree3 t$at t$e latter t'o3ocuments are literary reformulations of 8e2$alot material t$at are re3actionally later t$an t$e ot$er tets, Oleave t$em out of consi3eration $ere.

$e only sustaine3 effort to locate t$e community be$in3 t$e 8e2$alot literature $as been ma3e byDavi3 8alperin. 8e ar(ues, on t$e basis of a passa(e foun3 in some manuscripts of t$e Sar ora$tet #paras. F4!FK*, t$at t$e Mam $+!a-!+*-+!a-re+.s-, t$e /people of t$e lan3,/ t$e une3ucate3

people '$o 'ere $el3 in contempt by t$e rabbis, ma3e t$eur(ic use of t$e myt$ of t$e ascent of:oses to seie t$e ora$ from $eaven, an3 t$at t$e result 'as t$e 8e2$alot literature. As 8alperina3mits, t$e term /people of t$e lan3/ is not 'ell un3erstoo3, an3 t$us is of limite3 use for our

purposes.+KF- O 'is$ to ma2e a proposal t$at is probably compatible 'it$ 8alperins

reconstruction, but t$at approac$es t$e problem from a 3ifferent an(le an3 provi3es a some'$atmore focuse3 solution. O $ave alrea3y su((este3 t$at t$e 8e2$alot literature s$oul3 be re(ar3e3 as asub(enre of Je'is$ ma(ic. Ot 'oul3 seem to follo' lo(ically t$at t$e community be$in3 t$e8e2$alot tets 'as at least closely relate3, an3 probably overlappe3 'it$, t$e community t$at

pro3uce3 t$e Je'is$ ma(ical tets. $e enia ma(ical tets 'ere pro3uce3 by professional scribes'$o 3i3 not $ave a rabbinic e3ucation. $ey $a3 some imperfect 2no'le3(e of t$e Bible an3rabbinic teac$in(s, an3 a 'i3e ac6uaintance 'it$ Je'is$ fol2lore.+K4- $is 3escription also seemsto fit 'ell t$e composers of t$e 8e2$alot literature.

!!!!!+KF-8alperin, HIaces of t$e <$ariotH #n. 4* 4G9!4.+K4-Sc$iffman an3 S'art, HOncantation etsH #n. 4G* 49!KG.

O propose t$en, t$at t$e composers of t$e 8e2$alot literature 'ere a (roup of professional scribes'$o lac2e3 formal rabbinic trainin( an3 '$ose socio!economic position probably suffere3 as aresult. $ey envie3 t$e superior station of t$e rabbis an3 3efie3 t$em 'it$ anot$er s2ill common int$eir o'n profession !! ma(ic.+KK- $e /3escen3ers to t$e c$ariot/ #t$e only self!3esi(nation t$ey$ave (iven us* 'ere familiar 'it$ an3 no 3oubt transmitte3, au(mente3, an3 use3 t$e Je'is$ma(ical literature. But t$ey also 3evelope3 a strain of ma(ical prais t$at from an ant$ropolo(ical

perspective is closer to s$amanism t$an anyt$in( else. $ey 'ere, to parap$rase 8ult2rant, socialfunctionaries '$o, 'it$ t$e $elp of (uar3ian spirits, attaine3 ecstasy in or3er to create a rapport 'it$t$e supernatural 'orl3 on be$alf of t$e members of t$eir (roup. Accor3in( to t$eir beliefs t$ey use3t$eur(y to compel an(els to ta2e t$em to t$e ot$er'orl3 an3 to (ive t$em an infallible 2no'le(e of

ora$. $ey in turn passe3 on t$e po'er from t$eir eperiences to t$eir community #'$ic$ onvarious levels seems to $ave been as narro' as a circle of a3epts an3 as broa3 as t$e $uman race*.!!!!!+KK-$us O 3isa(ree to some etent 'it$ )eter Sc$=fers 3escription of t$em as /an elite post!Rabbinic (roup of sc$olars/ in /$e Aim an3 )urpose of ;arly Je'is$ :ysticism,/ H8e2$alot!Stu3ienH #n. 1K* G77!9K. $e 6uotation is on p. G94. $ey may 'ell $ave been post!almu3ic, butt$ey seem to $ave seen t$emselves as inferior to t$e rabbis in e3ucation an3 social status.

MEDIATOR FIGURES, THE HEKHALOT LITERATURE, AND SHAMANISM

$e (oal of t$is paper $as been to set a sin(le reli(ious community or tra3ition t$at ma3e use ofmany 3ivine me3iator fi(ures 'it$in its social contet. $e intersection of a ne' met$o3 #t$eant$ropolo(ical stu3y of s$amanism* 'it$ a relatively unmine3 corpus #t$e 8e2$alot literature*



provi3es us 'it$ a t$eoretical frame'or2 t$rou($ '$ic$ it may be useful to filter t$e earliertra3itions about me3iator fi(ures. $e 8e2$alot literature 3evelope3, at least in3irectly, fromtra3itions t$at are also foun3 in Secon3 emple apocalyptic literature, reco!Roman reli(ion an3ma(ic, an3 (nostic literature, so it is reasonable to $ope t$at it may illuminate t$e earlier tets. $eant$ropolo(ical approac$ use3 $ere $as focuse3 on 3escriptions of cultic praes an3 revelatory

eperiences an3 t$e 8e2$alot literature (ives us muc$ more information on t$ese areas t$an any oft$e ot$er corpora. $e follo'in( para(rap$s su((est some 'ays in '$ic$ t$e approac$ an3 materialin t$is stu3y can contribute to our un3erstan3in( of 3ivine me3iator fi(ures in anti6uity.On t$e 8e2$alot literature specific t$eur(ic praes are use3 to interact 'it$ 3ivine me3iators. Acloser loo2 at t$e praes in t$e Secon3 emple an3 (nostic tets associate3 'it$ ot$er'orl3lyvisions an3 communication 'it$ an(elic bein(s may t$erefore be in or3er.+K- ;ra use3 fastin(,

prayer, an3 isolation to prepare to meet #summonZ* t$e an(el Qriel in 4 ;ra. ostrianos use3 prayer, isolation, #$eavenly* immersions, an3 Hnomina barbaraH in association 'it$ $is $eavenly Nourney an3 an(elic (ui3es in t$e <optic (nostic ostrianos tractate. $e Wumran tets inclu3e a p$ysio(nomic tract t$at allo's one to 3etermine t$e amount of /li($t/ an3 /3ar2ness/ in #i.e., t$eeternal 3estiny of* in3ivi3uals base3 on t$eir p$ysical c$aracteristics an3 astrolo(ical si(ns #4W1"

cf. 4W:ess ar*. $e prince of li($t #opposite t$e an(el of 3ar2ness, or Belial* is clearly relate3 tot$e t$eolo(y be$in3 t$is ma(ical evaluation. $e 6uestion of $o' t$e p$ysio(nomic material3etermine3 t$e relations$ip of in3ivi3uals to t$is 3ivine me3iator an3 t$ereby establis$e3 t$eirstatus in t$e community may be illuminate3 by t$e use of similar tets in t$e 8e2$alot literature.

!!!!!+K-Daniel :er2ur $as ma3e an interestin( start in applyin( t$e social sciences #in t$is case, psyc$oanalysis*to t$is literature in /$e Pisionary )ractices of Je'is$ Apocalyptists,/ H$e )syc$oanalytic Stu3y of SocietyH,vol. 14, H;ssays in 8onor of )aul )arinH, e3. L. Bryce Boyer an3 Simon A. rolnic2 #8ills3ale, C.J.% Analytic)ress, 19"9* 119!4" Hnosis% An ;soteric ra3ition of :ystical Pisions an3 QnionsH #Albany, C..% StateQniversity of Ce' or2, 199F* esp. c$s. 1! G, K!7.

Ot is interestin( t$at t$e relations$ip bet'een practitioner an3 me3iator is overall rat$er $ostile in t$e8e2$alot literature, no 3oubt 3ue to t$e t$eur(ic element central to t$e tets. Suria$, t$e Sar ora$,an3 t$e Sar )anim must be summone3 correctly or t$e practitioner is in 3an(er of precipitatin(serious violence a(ainst $imself, if not causin( t$e 3estruction of t$e 'orl3 #para. GF*\ Suc$ arelations$ip is unusual in t$e earlier tets, alt$ou($ a (oo3 parallel is foun3 in t$e estament ofSolomon in t$e interactions bet'een Solomon an3 t$e 3emons $e compelle3 to buil3 t$e emple inJerusalem. nly :etatron in F ;noc$ 'as frien3ly an3 3i3 not nee3 to be controlle3 t$rou($ ma(ic.$et$er t$is is because :etatron $a3 $is roots in Secon3 emple tra3itions about ;noc$ or becauset$e t$eur(ic elements $ave been 3eliberately pur(e3 from F ;noc$, or per$aps for bot$ reasons, isopen to 3iscussion.$e transformation of ;noc$ into a 3ivine bein( may be t$e me3iatorial tra3ition most 3irectly

illuminate3 by t$is paper. $e 8e2$alot literature (ives us enou($ etra information for ourant$ropolo(ical analysis to su((est t$at, at least for t$e 3escen3ers to t$e c$ariot, t$istransformation s$oul3 be set in t$e contet of s$amanic initiatory 3isinte(ration an3 reinte(ration,an3 t$us t$eoretically ou($t to be available on some level to many or all members of t$e esoteric(roup t$at transmitte3 t$e tra3itions. $et$er t$is 'as true of esoteric (roups in t$e Secon3 emple

perio3 remains to be seen. Besi3es t$e early ;noc$ tra3itions #1!G ;noc$*, t$e ascent an3 3eificationof :oses 3escribe3 by ;e2iel t$e ra(e3ian, t$e apot$eosis of :elc$ie3e2 in Wumran an3 (nostictets, an3 t$e transfi(uration of Jesus in :ar2 9 are all 'ort$y of reeamination from t$is

perspective.+K7-!!!!!+K7-:art$a 8immelfarb, in HAscent to 8eaven in Je'is$ an3 <$ristian ApocalypsesH #Ce' or2&for3%

for3 Qniversity )ress, 199F*, '$ic$ came to my attention only '$en t$is paper 'as nearly complete3,3iscusses some of t$ese tra3itions, as 'ell as ot$ers not mentione3 $ere. S$e ta2es t$e position t$at t$e Secon3emple apocalypses s$oul3 be rea3 /not as fictionalie3 accounts of personal eperiences but as 'or2s offiction from start to finis$/ #p. 11F*. O ta2e no position on t$is conclusion #to '$at is an etremely 3ifficult



problem*, but O ta2e issue 'it$ $er similar conclusions about t$e 8e2$alot literature #pp. 1"!19 an3 n. KF*.$e use of son(s an3 repetitions of 3ivine names to tri((er a visionary Nourney #as per paras. "1 an3 G4* arestan3ar3 tec$ni6ues use3 by s$amans. Ot is true t$at fastin(, purification, an3 isolation are mentione3 only inassociation 'it$ t$eur(y in t$e preserve3 8e2$alot tets, but, as in s$amanism, t$ese tets 3o not ma2e a s$arp3istinction bet'een t$e visionary Nourney an3 t$eur(y. $e culmination of t$e ascent in para(rap$ 419 is t$et$eur(ical a3Nuration of o3. R. A2iva 3escen3s to t$e c$ariot to confirm t$e efficacy of t$e t$eur(ical ascesis

#paras. "4!"* an3 to be instructe3 in t$e t$eur(ical po'er of t$e S$iMur Woma$ by t$e Sar ora$ #paras. 91!7K*. Ot may be of t$e ascetic practices of t$e 8e2$alot literature t$at /?c@ompare3 to t$e elaborate rituals of t$ema(ical papyri t$ey are not very impressive/ #p. 19*, but t$ey closely parallel s$amanic practices t$at purportto $ave t$e same effects t$at are claime3 in t$e 8e2$alot literature.

Iinally, t$e role of ma(ic in 3ivine me3iator tra3itions nee3s furt$er eploration, an3 anant$ropolo(ical approac$ may prove $elpful. Larry 8urta3o $as ar(ue3 t$at <$ristianity arose froma /mutation/ 'it$in Ju3aism t$at le3 to t$e treatment of Jesus as an obNect of 'ors$ip an33evotion.+K"- Some time a(o :orton Smit$ propose3 t$at t$e $istorical Jesus 'as a typical reco!Roman ma(ician, t$at veneration of Jesus as a 3ivine bein( arose 3irectly out of t$e ma(icaltra3itions $e use3, an3 t$at t$is ma(ical element in t$e Jesus tra3ition 'as for t$e most part pur(e3from <$ristianity in t$e first century.+K9- Since t$e 8e2$alot literature is a tra3ition involvin(me3iator fi(ures from '$ic$ t$e ma(ical element 'as not pur(e3, at least until very late #in F ;noc$an3 :ase2et 8e2$alot*, it may be $elpful in formin( a t$eoretical mo3el for testin( Smit$s claims.Li2e'ise, t$e frame'or2 of s$amanism as presente3 by ant$ropolo(ists $as prove3 useful instu3yin( t$e Osraelite prop$ets,+- an3 it may be 'ort$'$ile to apply it to t$e Jesus tra3itions.Jesus, after all, is presente3 in t$e ospels as a person 'it$ a 3ivine callin(, if not compulsion, t$attemporarily 3rove $im into t$e 'il3erness, a person '$o became a $ealer an3 eorcist #sometimesusin( ma(ical tec$ni6ues*, '$o eperience3 an initiatory transformation #t$e transfi(uration*, an3'$o ascen3e3 to $eaven an3 ac$ieve3 apot$eosis. Ot is not impossible t$at '$at 'e coul3reasonably call a /s$amanic/ tra3ition $as influence3 t$e material about Jesus.

!!!!!

+K"-8urta3o, Hne o3, ne Lor3% ;arly <$ristian Devotion an3 Ancient Je'is$ :onot$eismH #)$ila3elp$ia% Iortress, 19""*.+K9-Smit$, HJesus t$e :a(icianH #San Irancisco% 8arper Y Ro', 197"*, esp. pp. 97!14, 1GK!G.+-Robert R. ilson, H)rop$ecy an3 Society in Ancient OsraelH #)$ila3elp$ia% Iortress, 19"*.

CONCLUSIONS On t$is paper O $ave ar(ue3 t$at t$e 8e2$alot literature 3escribes praes an3 eperiences t$atcorrespon3 closely to t$e praes an3 eperiences t$at ant$ropolo(ists report to be inte(ral tos$amanism all over t$e 'orl3. $e 'riters claim to 3o t$e same t$in(s t$at s$amans 3o, an3 t$eyclaim, as a result of t$eir practices, to $ave t$e same eperiences t$at s$amans 3escribe. $isconceptualiation of t$e 8e2$alot literature also sets t$e material in an or3er an3 contet '$ere itma2es sense as an or(anic '$ole. $e visionary an3 t$eur(ic elements bot$ flo' naturally out of

t$e control of spirits for t$e (oo3 of t$e community. A furt$er implication of my t$eory is t$at t$e8e2$alot tets contain a tra3ition of real prais, not Nust a tra3ition of scriptural ee(esis #alt$ou($t$e latter is certainly true as 'ell*. $e most natural un3erstan3in( of t$e material is t$at it preservesat least a literary resi3ue of actual practices an3 eperiences.O $ave also pointe3 to a close connection bet'een t$e 8e2$alot tets an3 Je'is$ ma(ic. $isconnection reinforces t$e ot$er in3ications of real prais. $e ma(ic tets 'ere ma3e to be use3 ift$e 8e2$alot literature 'as pro3uce3 in a similar contet, it becomes very 3ifficult to 3eny t$at it'as use3 as 'ell.$us, accor3in( to my reconstruction, t$e 3escen3ers to t$e c$ariot 'ere a scribal (roup #amon( t$eMam $+!a-!+*-+!a-re+.s-Z* '$o resente3 t$e superior status of t$e rabbinic sc$olars, an3 '$ocompensate3 'it$ a bran3 of t$eur(y t$at t$ey believe3 sip$one3 3ivine po'er into t$eir o'ncommunity. $e constellation of practices an3 eperiences t$at $as sometimes been calle3:er2ava$ mysticism is better 3escribe3 as a form of s$amanism $eavily tin(e3 'it$ ma(ic. $eseresults also in3icate t$at bot$ ant$ropolo(ical approac$es to interme3iation bet'een t$e $uman an3



3ivine 'orl3s an3 furt$er stu3y of t$e 8e2$alot literature may (ive us ne' tools to $elp unloc2 t$esecrets of 3ivine me3iator tra3itions in anti6uity.

davila_the hekhalot literature and shamanism

Documents