rejected, is entirely free from such deformities? Something has been decidedly wrong, or the chosen people of God could not have remained so long in captivity, unheeded and unhelped by the Holy One of Israel. An exhibition of the doctrines of the oral law explains the cause. Israel has departed from the religion of Moses, and pertinaciously adhered to a system compounded of human inventions, and idolatrous heathenism. They call Moses their master, and say that the oral law is derived from him, but if we may from the work, form a conjecture about the author, it is much more probably a tradition from the magicians of Egypt or the witch of Endor. And if it had been handed down as such—if the Israelites had presented the Talmud to the world and their posterity as part of the heavy yoke of Egypt, we should not have been astonished at the universality of its reception. But that Israel should ever have been so far imposed upon, as to believe that Moses or the prophets ever had anything to do with the oral law appears almost inexplicable. However unwilling one may be to apply to fellow-sinners any prophecy that contains a denunciation of God’s wrath, one cannot help asking, was it of this that the prophet said, “The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, I pray thee; and he saith, I cannot, for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee, and he saith, I am not learned.” (Isaiah xxix. 10-12.) This question is, however, far more important to Israel than to us, and to them we leave the answer. Some will still persist in the assertion that this heathenish compound is the highest wisdom. The great majority of the nation is devoted to the Talmud, which is still the cistern whence the synagogues endeavour to draw the waters of life. The multitude does it in ignorance, they are, therefore, not so culpable. But there are many that know better, what then is the reason that they do not strain every nerve to deliver their brethren? These few do not suffer the oral law to interfere either with their business or their convenience. They profane the Sabbath, eat Gentile food, carry on their business on feasts and festivals. If they do all this on principle, why not protest against error? Is it because they are indifferent to the welfare of their brethren? If indifference be the only fruit of this intellectual progress, instead of rising above, they have sunk below superstition itself. Footnote 23: The only explanation which Rashi gives of these words is לחש הוא “It is a charm.” Footnote 24: Literally, לחש הוא “It is a charm.”—Rashi. Footnote 25: The Bareitha. No. XXVI. CHARMS CONTINUED.