Page:The old paths, or The Talmud tested by Scripture.djvu/200

 for one man? The amulet is certainly not approved, the writer may or may not be. Shall we say that he cured him? Or was it perhaps the influence of the stars, belonging to that man, that had an affinity for that which was written? That must remain undecided." (Shabbath, fol. 61, col. 2.) Here we have the influence of the stars again, and that not in the case of the heathen, but in the case of Israelites. The whole passage refers to none but Israelites. The question, from which this digression about amulets arose, was whether it is lawful to wear amulets on the Sabbath-day, a question concerning the Jews, and them only. In this question, then, we find the doctrine of sidereal influence mixed up, or rather so certainly pre-supposed as to prevent the solution of a doubt. A case is supposed where a man has been cured by the help of three amulets, and thence arises a doubt as to whether the maker may be considered as an approved writer of amulets; and upon this case R. Papa does not venture to decide, because it is possible that the cure may be owing to the influence of the stars. How can there be a stronger proof of faith in the power of the stars over Israelites as well as over other persons?

This passage proves incontrovertibly that the heathen notion of astrology is inseparably interwoven with the religious system of the oral law, but it also presents to our consideration another circumstance equally startling, and that is, that the oral law sanctions the use of amulets or charms, as a cure for, or defence against, sickness and other evils. What, is it possible, that the Jews who think that their religion is the true religion revealed by God to Moses, and whose chief objection to Christianity is the fear lest it should lead them to strange gods, is it possible that this people should still entertain the old heathen notion concerning amulets? Yes, whilst the followers of Jesus of Nazareth have learned from him to renounce this superstitious and wicked practice, the Jews, taught by those who rejected and crucified him, still believe in the oral law which teaches the manner of making and using charms. But perhaps some one will say, it occurs only in the Gemara, but not in the Mishna. This is at all times but a poor apology for the oral law, or rather an open confession that the greatest part of that law is indefensible, but it will not serve here. The doctrine of amulets proceeds from the Mishna, which says,—

"It is not lawful to go forth on the Sabbath-day with an amulet, unless it be from an approved person." The Gemara then takes up this commandment, and comments thus upon it,—