But after the time of Christ and the destruction of Jerusalem by the Romans, we find but little to be depended on in the history of the Hebrews-reveries in their writings, ignorance in their schools, darkness in their minds. The Holy Spirit having withdrawn, they are like blind men at noontide, chasing shadows and turning their backs on the truth which surrounds them. Whether we consider the books which they hold essential next to the Bible, as the Mishnah, the Gemara, the Talmuds, and the Targums, or whether we regard their commentaries on these books, or their histories or their interpretations of the Scriptures, or their controversial writings, we see nothing in them but fables and frivolities. We everywhere discern the clearest indications of a nation thoroughly hardened and justly abandoned to its reprobate desires.

The first source of the corruption of the doctrine and of the fall of the Hebrew schools is, as we have already hinted, their hardening in error. From the time of their rejecting Jesus, God has rejected them, and the truth has left them. The second source, a consequence of the first, is, on the one side, the want of an authority sure, divine, and infallible to govern their opinions; and on the other, their blind deference to ignorant men, themselves blinded by their own presumption. Since they substituted the doctrine of men for that of the Holy Spirit-human traditions for divine truths-the decisions of unauthorised doctors for those of the ancient prophets and of Moses himself, we have seen reigning amongst them division in their religious opinions, error in their private studies, ignorance and obstinacy in their public schools. It is by virtues and qualities all the reverse of these that the Church Catholic preserves purity of faith, uniformity in doctrine, truth in everything that she makes the object of her study and her care.

[There is little information of more recent date to add to the statements contained in the above Dissertation. The Jewish youth of the Continent now make use of the Christian schools and colleges, and take in them the usual degrees. The following passage from the 'Fundamental Principles of Modern Judaism investigated,' by Moses Margoliouth, has been pointed out to us as containing the best account of the existing literary societies of the Jews, and will form a suitable appendix to this article.]-EDItor.

Since very little is known about the different societies existing amongst the Jews, it will be desirable to give a short sketch of a few of them, especially of the literary ones; for besides their many benevolent societies, which are highly commendable, (for every one at all

acquainted

acquainted with the Jews must acknowledge that their national character is generous and warm hearted,) they have numerous literary societies, a few of which I will endeavour to describe.

The first and most important is the Babylonian Talmud Society; designated Chevrah Shas,' whose object is to study, and to promote the study of the Talmud. All the members constituting this society are first-rate Talmudists, and most respectable. The following are a few of its rules.

No one can be admitted into this society unless he is able to read the Talmud with facility, and understand it thoroughly; he must also be recommended by members; his character must be blameless; and he is required to pay a certain sum into the treasury. During the first three years he is considered a junior, or as he is called by them O Shamesh, i.e. Steward: he has no vote; but is required to carry out notices for convocations, to collect subscriptions, &c. All, whether rich or poor, must observe these rules. At the expiration of three years he is to pay another sum of money, and to make a feast for the members of the association, and he then becomes a lawful member. If the candidate for admission happens to be the son of a senior member, he is entitled to certain privileges. Every member must be an annual subscriber; with which subscription schools are established, books bought, and poɔr Talmudic students clothed, &c.

Every member must read a folio every morning; after public morning prayers all the members are required to meet in the Beth Hamedrash, or college, (which is generally near the synagogue,) and to read it together; but as some are occasionally prevented from attending public service, they must read it by themselves at home; but as many of them as attend the synagogue, immediately after service retire to their college in their Talith and T'phillin, and read it, and discuss it together. They attempt to reconcile many glaring contradictions and unfounded assertions; a great deal of ingenuity and acuteness is displayed, and thence arise numberless disputes. Of these disputes they are passionately fond; and it is an object of their highest ambition to defend their own tenets, and attack those of their opponents. All those Talmudists are capable of reasoning powerfully upon any subject with which they are acquainted. The Chief Rabbi always presides, and is umpire, to avoid endless controversy; for there are sometimes a hundred together, and sometimes a great many speak at once. At the conclusion of a treatise, (for Talmud consists of thirty-six treatises,) every member must be present; then is a time of rejoicing; they provide wine and biscuits and partake of them immediately after the conclusion. The patron delivers a lecture, showing the connection between the treatise just finished and the following one. If it happens to be on a fast-day, the fast is made null and void, and they are very ingenious in arranging the readings in such a way as to make them end on a fast-day. Once in seven years the whole of the Talmud is concluded; when a grand feast takes place, which is a day of great rejoicing. Rabbies are invited from different places to attend; for its conclusion varies in their respective towns; a great many honours are conferred on such as have distinguished themselves

in discovering something new, or in appearing to reconcile some really irreconcileable statements.

The second literary association is called Chevrah Mishnah, or Mishnah Society; into which inferior persons are admitted; because it is considered much easier than the Talmud. It is conducted on the same plan, only with less pomp. The members of this society, who happen to be members of the Talmud society, read the appointed chapter in Mishnah before morning service. In fact, every member of the Talmud society is a member of the Mishnah society. As Mishnah is a great deal less than Talmud, it is concluded once in three years: so that in every Beth Hamedrash in Poland are to be seen two large tables at each end of the room, crowded with Jews, who study those books in their Talith and T'phillin, and display much earnestness. Some poor Jews, who are rather ignorant, sit by them and listen to the explanation; so that some instruction is afforded to the poor and ignorant. When a rich Jew dies he sometimes leaves a legacy for poor but learned men; that every morning during a whole year they may read in his behalf a chapter in the Mishnah, which, he thinks, will alleviate his tortures in purgatory; for Talmudic Jews firmly believe in a purgatory; according to their opinion even the most righteous Jew must lie eleven months in purgatory.

The third literary association is called pyn Chevrah Ain Yakob, or Ain Jacob society, also designed for promoting the daily reading of that book which is called 8 Agadoth. It consists of all the allegories, absurdities, fables, indecencies, and wonders found in Talmudic lore. Mr. Finn, in his Sephardim, rightly styles it one of the most trashy and cumbrɔus impositions that ever depraved a nation's intellect or undermined their moral principles, not superior if equal to the Koran, and only one step above the legends of Hindoo Brahmins : containing, indeed, a few spangles of gold, the relics of a pure tradition, but the greater part being of base metal and encrusted with a poisonous oxide.' If the Rabbi who took the trouble to extract all the abovementioned articles had published an edition of Talmud without them he would indeed have wrought a good work; for the Talmud, purified from these abominations, would certainly present a noble specimen of Hebrew literature.

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Maimonides was very anxious to have them all abolished from the Talmud. Had he but braved the displeasure of our Rabbies more firmly, he would have certainly written against these absurdities, but he has not left us in the dark after all concerning his opinion of these Agadoth. In his Moreh N'bochim, or Guide to the Perplexed,' we find the following passage as an excuse for not explaining them: And if one of the many foolish Rabbies reads these histories and proverbs, he will find an explanation not necessary; for to a fool everything is right, and he finds no difficulty anywhere. And if a really wise man reads them there will be but two ways in which he will consider them. If he take them in their literal sense, and think them bad, he will say, This is foolishness, and in so doing, he says nothing at all against the foundation of the faith.' He also wrote to Rabbi Joseph, 'Beware of

wasting

wasting time in the exposition and laborious poring over the G’mara; for I have read much therein, and drawn from it but little profit.' No wonder, therefore, that the writings of that truly learned man were often condemned to the flames: but it is rather surprising that he is now held up as an advocate for G'mara (see Voice of Jacob'), though Talmud expressly pronounces that those who reject the Agadoth, as did Zadok and Baithos, are deniers of the law, and as such are condemned on account of the greatness of their wickedness and sin for ever, even for ever and ever.'

It is most distressing to see crowds of aged Jews sitting in the Beth Hamedrash, and reading the Agadoth, thinking that thereby they do God service. The members of this society are generally to be found reading it about half-past two o'clock, P.M. It is the reading book of aged Jews who are no longer able to join with the young men, whose mental capacities are in their vigour, in discussing difficult subjects contained in Talmud; for Ain Jacob is considered light reading. It is a book which might be classed with Tom Thumb, or Jack the Giant Killer. A great number of tradesmen get poor young students to read it with them. The rules of this society are somewhat similar to those of the two former.

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The fourth association is termed a Chevrah Mikra, or Scripture Society; its object is to read the Scriptures together daily at the Beth Hamedrash. The appointed hour is before public evening prayers; it is conducted by a very learned man, who reads aloud, and all the members listen with profound attention; there is no disputing here, but everything is in perfect order. Questions are asked, but in a spirit of humility. The commentaries employed for that purpose are those of Rashi, or Jarchi, Kimchi, Aben Ezra, Abarbanal, M'zudoth David, &c. The members of this society have a profound knowledge of the Scriptures. Since the London Society for promoting Christianity amongst the Jews' began to accommodate the Jews abroad with cheap copies of the Old Testament free from all the above commentaries, there is generally to be found in every large town inhabited by Jews in Poland and Russia, a society of young men called añ Chevrah Tanach, whose object is to read the Bible without any comment; for which purpose these young men have a room for themselves; for the Beth Hamedrash would not be allowed for that purpose. All these young men are sceptical about the Rabbinical oracles, and it is most probable that the present movements amongst the Jews, and the cry for reformation and 'no Rabbinism,' owe their existence, under God, to the London society, in giving free course to the oracles of God amongst the Jews, to whom they were first committed.

The fifth association is called in a Chevrah Torah, or the Law Society, whose object is to study the Pentateuch, with all the Cabalistic commentaries, viz., Zohar, Medrash, Yalkut, Alshich, &c. Alshich is a great favourite with them. This society consists of all kinds of Tradesmen who are busy the whole week and can scarcely find time to attend the synagogue. They assemble themselves on the afternoon of Saturday in the Beth Hamedrash, (as it is read only there

for

for their benefit,) when their Principal reads the Pentateuch aloud and explains it, so that the most ignorant can understand. It is indeed a wonderful scene to behold a Jewish Beth Hamedrash in Poland on a Saturday afternoon; to see ten or twelve large tables surrounded with pious Jews who have a zeal for God. Were even their greatest enemy to witness such a scene, he would be struck with their piety. It would inspire him with a spirit of love and affection, and his prejudice would be turned into sincere respect for the Jewish nation: but the fact is, their real state is far from being known and considered by the majority of British Christians.

The Torah Society have a fast day on the seventh day of the month Adar, (which is generally about the end of February or the beginning of March), as it is supposed that Moses died on that day. This year (1843) having two Adars, the 7th of the first Adar happens on the 7th of February, and the 7th of the second Adar on the 9th of March. It often occurs that a person is a member of all the societies.

Thus have I given a brief view of a few of their literary associations, all of which tend to keep learning alive, and always secure a great number of learned men among them.

ON THE DOCTRINE OF THE LOGOS.

By the Rev. J. F. DENHAM, M.A., F.R.S.

It is proposed to lay before the reader a summary of the important points, historical and polemical, involved in this subject. It may serve to initiate some readers into an intricate and voluminous enquiry, and to revive in others already acquainted with it the recollections of their own better knowledge. The design embraces a statement of the sources of information, notices of their respective nature and value, and a critical examination of the materials which they afford.

The sources of information and the order in which it seems advisable to consult them are as follows: 1. The New Testament ; 2. The Hebrew Scriptures; 3. The apocryphal books; 4. The writings of ancient heathens, Plato, &c.; 5. The Targums and other Jewish expositors; 6. The works of Philo Judæus; 7. Early Christian writers; 8. The Koran of Mahomet; 9. The mythology of existing heathen nations.

The term logos will be used in its untranslated state, both because it is a concrete appellative, which like the words Jesus and Christ does not admit of an adequate translation by any single word, such as reason, idea, word,' speech, the promised

one,