Page:The old paths, or The Talmud tested by Scripture.djvu/447

 of station. If any additional proof is still necessary, it is found in the forms prescribed on the death of slaves:—

"In the case of male and female slaves, the people are not to stand in a row, nor to say the benediction of the mourners, nor the consolations of the mourners; but, as one says, to a man whose ox or ass is dead, God replace your loss, so one is to say, in the case of a male or female slave who has died." (Ibid., 377.) Volumes could not so clearly set forth the genius of Judaism, and the spirit of its authors, as this one short law. It exhibits the founders of Judaism, not only as void of all true religious sentiment, but absolutely dead to all the natural feelings of humanity. If mourners of any description require sympathy and respect, surely they are the mourning family of a slave, for, excepting crime, there is not anything that can aggravate the bitterness of death more than slavery. Here religion should pour in its oil and wine, and as it alleviated the miseries of life, diminish from the pangs of death. At such an hour, religion should assert the liberty of the soul, and remind the children of pride, that in the life after death the distinction of master and slave is unknown; that there eternal and spiritual liberty awaits all the children of God, whatever their outward condition here. At such an hour, religion should especially console the survivors with the hope, that there is another and better state of existence, where the slave and the freeman are equally regarded, and dealt with according to one eternal rule of justice. But the religion of the oral law, on the contrary, carries the degradation of slavery even down to the grave, and helps it to survive the period of bondage. It ordains that the usual religious rites should not be observed, and places the slave on the same level with the brute that perisheth. It prescribes no consolation for the slave's afflicted family, but ordains that his master should receive the same words of comfort, as if he had lost an ox or ass. The death of the slave is looked upon as nothing; it is only for the slave-owner's loss that the oral law has any consideration. The fact of his having been a human being, an inheritor of God's image, and an heir of everlasting life, is entirely overlooked by the rabbies. He was a slave, and they think, therefore, that as he was treated like a beast whilst he lived, he may be buried like a beast now that he is dead. If these slaves had been Gentiles, it would not have been surprising that the oral law should treat them with such little ceremony. But we must remember that all such slaves were