that any son of Israel can be so credulous as to believe such manifest absurdity? But this story reminds us again of the utter disregard of truth which characterises the Talmud. Here we are told that, by power of this magic staff, a wave was raised so high as to enable those travellers to see the resting-place of the smallest of all the stars, and that so distinctly, too, as to be able to make a good guess at its measure. The slightest knowledge of modern astronomy is sufficient to show not only the improbability, but the utter impossibility of anything of the kind. The least of the stars visible to the naked eye is at an almost immeasurable distance from the earth, so as to make it perfectly ludicrous to talk of a wave being raised to such a height. All the water on the face of the globe would be far from sufficient for the formation of one such wave. But the Talmud intimates that they had the power of raising it still higher, and were prevented only by the fear of being scorched. But the Talmud is not satisfied with these wonders, it goes on to describe a conversation between two waves. The commentator, who evidently believed every word of the story, suggest that this conversation was carried on by the angels presiding over the waves. ורמי ליה גלא נתן קולו כלומר צעק כדוגמא תהום אל תהום קורא , ושמא מלאכים הממונים עליהם הם ׃ “The wave lifted up his voice, that is, it cried, and so we find, ‘Deep calleth unto deep.’ And perhaps this means the angels who were set over them.” The commentator, it appears, had no doubt of the truth of the story, and how should he have, if he believed in the Divine authority of the Talmud? But we ask our readers do they believe this story—and if they do not, why not? Because it is too absurd, and too far beyond the bounds of possibility. Can, then, a book that swarms with similar accounts be from God? By what means did all these things about magic, astrology, amulets, magical cures, and staves, get into the Talmud? No doubt they were put in by the authors. Either, then, the authors believed in all these things, or they did not. If they did not believe in them, then they were evidently bad men, who deliberately wrote falsehood. But if they did believe these things, then, though not guilty of wilful falsehood, they were credulous, superstitious persons, who had no clear idea of the religion of Moses and the prophets; and in either case they are most unsafe guides in religion. It is for the Jews of the present day to consider whether they will still adhere to a system that involves the belief of so many incredibilities and sanctions the profanation of the names of God for the purposes of magic. Eighteen centuries are surely long enough to have remained in such thick darkness. Those who have been brought up in such a system ought now, at least, to arise and ask what have they and their forefathers been about all this while? And how it is that the New Testament, which they have