In the ancient Israelite religion, the holy anointing oil (Biblical Hebrew: שמן המשחה, romanized: shemen ha-mishchah, lit.
'oil of anointing') formed an integral part of the ordination of the priesthood and the High Priest as well as in the consecration of the articles of the Tabernacle (Exodus 30:26)[1] and subsequent temples in Jerusalem.
[2] Originally, the oil was used exclusively for the priests and the Tabernacle articles, but its use was later extended to include kings (1 Samuel 10:1).
[7] A variant form, known as oil of Abramelin, is used in Ecclesia Gnostica Catholica, the ecclesiastical arm of Ordo Templi Orientis (O.T.O.
[23] According to Aryeh Kaplan in The Living Torah, "It appears that a similar species grew in the Holy Land, in the Hula region in ancient times (Theophrastus, History of Plants 9:7).
"[24] Maimonides, in contrast, indicates that it was the Indian plant, rosha grass (Cymbopogon martinii), which resembles red straw.
[29] Rabbi Aryeh Kaplan notes that "On the basis of cognate pronunciation and Septuagint readings, some identify Keneh bosem with the English and Greek cannabis, the hemp plant."
[31] In the Hebrew Bible, bad smells appear as indications of the presence of disease, decay, rotting processes and death (Exodus 7:18),[32][33] while pleasant aromas suggest places that were biologically clean and conducive to habitation and/or food production and harvesting.
In the Hebrew Bible God takes pleasure in inhaling the "soothing odor" (reah hannihoah) of offerings (Genesis 8:21;[36] the phrase is also seen in other verses).
[10][41] According to tradition, a portion of the holy anointing oil of Exodus 30, which Moses and Aaron had blessed, still remained in Jesus' time.
Yohanan bar Zo'bee in the 14th century integrated the Holy Oil of unction with baptism and other rites.
The Holy Horn is constantly renewed by the addition of oil blessed by a bishop on Maundy Thursday.
It is said that when Mark the Evangelist went to Alexandria, he took with him some of the holy myron oil made by the apostles and that he used it in the sacrament of Chrism, as did the patriarchs who succeeded him.
He distributed the oil to the churches abroad: to the See of Rome, Antioch and Constantinople, together with a document of its authenticity, and all of the patriarchs are said to have rejoiced in receiving it.
It is reported that Jewish communities already present in India enticed Thomas to make his missionary journey there.
[15] Patriarch Ya'qub, of the Syrian Malabar Nasrani Church, is remembered for his celebration of the liturgy and his humble encouragement to accept the simple way of life.
[58] Bottles of holy anointing oil are often sold at Christian religious goods stores, being purchased by both clergy and laity for use in prayer or house blessings.
[59] In Mandaeism, anointing sesame oil, called misha (ࡌࡉࡔࡀ) in Mandaic, is used during rituals such as the masbuta (baptism) and masiqta (death mass), both of which are performed by Mandaean priests.
Its name came about due to its having been described in a medieval grimoire called The Book of the Sacred Magic of Abramelin the Mage (1897) written by Abraham the Jew (presumed to have lived from c. 1362 – c. 1458).
The recipe is adapted from that of the biblical holy anointing oil described in the Book of Exodus (30:22-25) and attributed to Moses.
[65] In the first printed edition, Peter Hammer, 1725, the recipe reads: Nimm Myrrhen des besten 1 Theil, Zimmt 1/2 Theil, soviel des Calmus als Zimmet, Cassien soviel als der Myrrhen im Gewicht und gutes frisches Baumöl..." (Take 1 part of the best myrrh, 1/2 part cinnamon, as much calamus as cinnamon, of cassia as much as the myrrh in weight and good fresh tree oil...)[66]Note that the proportions in this edition conform with the recipe for holy anointing oil from the Bible (Exodus 30:22-25).
[67] The original popularity of Abramelin oil rested on the importance magicians place upon Jewish traditions of holy oils and, more recently, upon S. L. MacGregor Mathers' translation of The Book of Abramelin and the resurgence of 20th-century occultism, such as found in the works of the Hermetic Order of the Golden Dawn and Aleister Crowley, the founder of Thelema, who used a similar version of the oil in his system of Magick, and has since spread into other modern occult traditions.
This oil is currently used in several ceremonies of the Thelemic church, Ecclesia Gnostica Catholica, including the rites of confirmation[69] and ordination.
The which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar.
The result is to give the cinnamon a strong presence, so that when it is placed upon the skin "it should burn and thrill through the body with an intensity as of fire".
Rather, Crowley intended it to be applied in small amounts, usually to the top of the head or the forehead,[76] and to be used for anointing of magical equipment as an act of consecration.
For this reason the Magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn (...) It is the pure light translated into terms of desire.
The Myrrh is attributed to Binah, the Great Mother, who is both the understanding of the Magician and that sorrow and compassion which results from the contemplation of the Universe.