of the earth, and therefore knows how many there are; but from men who desired to magnify the acquirements of the nation far beyond the sober truth. The men who could deliberately say, that the Sanhedrin was composed of seventyone persons, all handsome, all men of stature, all skilled in magic, and all so perfectly acquainted with seventy languages, as to need no interpreter, would have said seven hundred, or seven thousand, or any thing else that suited their purpose. They are evidently wilful exaggeraters, whose word is therefore not to be trusted. The motive here is vain glory. The object is simply to give all the honour to men, to the Rabbies whose learning and genius were so marvellous. There is no intimation that God gave the members of the Sanhedrin this knowledge, which far exceeds the power or the life of man to attain by ordinary means. No, all the glory of these marvellous acquirements is ascribed to man alone. This forms a striking contrast to a narrative recorded in the New Testament. We are there told that on a certain occasion the disciples of Jesus of Nazareth addressed in their own language, "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians," that is, the inhabitants of sixteen countries. Now, the small number here stated is a presumptive evidence of the truth of the fact. If an impostor, a Rabbinist who wished to make a good story, had written this account, he would, beyond all doubt, instead of sixteen, have specified all the seventy languages. To his countrymen, who believed in the acquirements of the Sanhedrin, this would have appeared no wise incredible. Indeed, if a man of that time had wished to invent a miracle, the number seventy would have been absolutely necessary for his purpose. For if every member of the Sanhedrin could speak seventy languages, to say that other men spoke sixteen would have been no miracle at all. The small number, therefore, here given, shows that the authors of the narrative had no wish to invent a miracle, but to state the sober truth. But then consider the entire absence of vain-glory. The praise and the power of speaking even this small number of lan guages is given altogether to God. The men were Galileans, and had not acquired this by their own labour and genius. "They were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." (Acts ii. 1-11.) Here then is a striking difference between the narratives of the Talmud and those of the New Testament. The former exalts men. The latter gives glory to God.

175

No. XXIII.

ASTROLOGY.

THE favourite Jewish objection to the claims of Jesus of Nazareth is that passage at the beginning of the thirteenth chapter of Deuteronomy: "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them, thou shalt not hearken unto the words of that prophet, or that dreamer of dreams." In citing this passage, the Jews take for granted that the religion of Jesus is essentially different from that of Moses; that it leads to the worship of strange gods: and that it is in fact a species of heathenism, whilst the religion of the oral law, which they now profess, is utterly free from all heathen elements, and identical with the religion of their prophets. All this they take for granted; but the subject is capable of being inquired into. The oral law and the New Testament are both extant, and a little examination. will enable us to decide, on rational grounds, whether Judaism or Christianity savour most of heathenism. In our last number, we saw that Judaism contains magic for the Sanhedrin and magic for the people, whilst the New Testament utterly forbids it: in this respect then Judaism resembles the heathen religion. Our business in this number shall be to point out, in astrology, another feature of resemblance. The Talmud and its doctors all agree in asserting the influence of the stars over the fates and fortunes of men. In the first place, the Talmud lays down these general maxims :—

חיי בני ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא :

"Life, children, and a livelihood depend not on merit, but on the influence of the stars." (Moed Katon, fol. 28, col. 1.)

מזל מחכים ומזל מעשיר :

"The influence of the stars makes wise, the influence of the stars makes rich." (Shabbath, fol. 156, col. 1.) But it also tells us the following particulars :

האי מאן דבחד בשבא יהי גבר ולא חדא ביה. האי מאן דבתרי בשבא יהי גבר רגזן מ"ט משום דאיפליגו ביה מיא. האי מאן דבתלתא בשבא יהי גבר

עתיר וזכאי מ"ט משום דאיברו ביה עשבים. האי מאן דבארבעה בשבא יהי גבר חכם ונהיר מ"ט משום דאיתלו ביה מאורות . האי מאן דבחמשא בשבא יהי גבר גומל חסדים מ"ט משום דאיברו ביה דגים ועופות האי מאן דבמעלא שבתא יהי גבר חזרן אמר ר' נחמן בר יצחק חזרן במצוות. האי מאן דבשבתא יהי בשבתא ימות עלי דאחילו עלוהי יומא רבא דשבתא אמר רבא בר רב שילא וקדישא רבה תקרי :

"He that is born on the first day of the week, will be a man excelling, but in one quality only.* He that is born on the second day of the week will be an angry man. What is the reason? Because on it the waters were divided. He that is born on the third day of the week will be a rich and profligate man. What is the reason? Because on it the herbs were created. He that is born on the fourth day of the week will be a wise man and have a powerful memory. What is the reason? Because on that day the lights were hung up in the heavens. He that is born on the fifth day of the week will be a benevolent man. What is the reason? Because on it were created the fishes and the fowls. He that is born on the eve of the Sabbath will be a man who makes a circuit. Rav Nachman bar Isaac says, who makes the circuit in the commandments.† He that is born on the Sabbath, on the Sabbath also he shall die, because on his account they profaned the great day of the Sabbath. Rabba bar Rav Shila says, he shall possess an eminent degree of holiness." (Shabbath, fol. 156, col. 1.) Here is completely the heathen doctrine of fate. Not only the external circumstances of fortune, but the moral qualities of the soul are made to depend upon the day of a man's nativity. Whether a man be profligate or holy, according to this doctrine, does in no wise depend upon himself, his own choice, or conscience, but simply on the circumstance of his birth happening on a Tuesday or a Saturday. There is indeed a difference of opinion amongst the Talmudic doctors, as to the nature of the sidereal influence, but all agree in the fact, as may be seen further from the opinion of R. Huna :

לא מזל יום גורם אלא מזל שעה גורם האי מאן דבחמה יהי גבר זיותן יהי אכל מדליה ושתי מדליה האי מאן דבכוכב ורזוהי גלן אם גניב לא מצלח

According to Rashi.

↑ According to Rashi, one who goes from house to house to get alms.

נוגה יהי גבר עתיר וזנאי יהי מאי טעמא משום דאיתיליד ביה נורא, האי מאן דבכוכב יהי גבר נהיר וחכים משום דספרא דחמא הוא האי מאן דבלבנה יהי גבר סביל מרעין בנאי וסתיר סתיר ובנאי אכל דלא דיליה

ושתי דלא דיליה ורזוהי כסן אם גנב מצלח, האי דבשבתי יהי גבר מחשבתיה בטלין ואית דאמר דמחשבין עלוהי בטלין, האי מאן דבצדק יהי גבר צדקן אמר רב נחמן בר יצחק וצדקן במצוות, האי מאן דבמאדים יהי גבר אשיד דמא אמר רב אשי אי אומנא אי גנבא אי מהולא אמר רבה אנא במאדים הואי אמר אביי מר נמי עניש וקטיל וכו' :

"These things do not depend upon the sidereal influence of the day, but on the sidereal influence of the hour. He that is born under the influence of the sun will be a splendid man, eating and drinking of that which belongs to himself, and will reveal his secrets: if he be a thief he will not prosper. He that is born under Nogah (Venus) will be a rich and profligate man. What is the reason? Because

on it the fire was created. He that is born under Kochav (Mercury) will be a man of strong memory, and wise, for Mercury is secretary to the sun. He that is born under the influence of the moon, will suffer much, building and destroying, destroying and building: eating and drinking what does not belong to him, and a keeper of his own secrets. If a thief he will prosper. He that is born under Shabthai (Saturn) wili be a man whose thoughts come to nought, but some say those, that think against him, shall come to nought. He that is born under Tsedek (Jupiter) will be a righteous man. Rav Nachman bar Isaac says, righteous in the commandments.* He that is born under Maadim (Mars) will be a shedder of blood. Rav Achai says, either a letter of blood, or a thief, or a circumciser. Rabbah said, I was born under Mars. Abbai answered, Therefore, you are fond of punishing and killing." (Shabbath, ibid.) In this passage the heathenism is still more apparent. It is notorious that the ancient Greek and Roman idolaters considered Venus as the patroness of profligacy, Mercury as the god of eloquence and learning, Mars as the god of war, and behold! here in the oral law you have the very same doctrine. "If a man be born under Venus, he will be a rich and profligate man; if under Mercury, a man of strong memory and wise; if under Mars, a shedder of blood." The habits of the mind are here also expressly attributed

* Rashi says a man who is liberal in almsgiving.

to the influence of the planets, and a thief has got the promise of success, if his nativity happened under the influence of the moon. What then becomes of human responsibility, and how does this doctrine agree with the words of Moses, "Behold I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live?" (Deut. xxx. 19.) It will be replied by Talmudists, that the oral law also says:

אין מזל לישראל :

"Israel is not under the influence of the stars." We shall, therefore, consider that passage in its context which immediately follows:—

ר' חנינא אומר מזל מחכים מזל מעשיר ויש מזל לישראל ר' יוחנן אמר אין מזל לישראל ואזדא ר' יוחנן לטעמיה דאמר ר' יוחנן מניין שאין מזל לישראל שנאמר כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה יחתו הגוים ולא ישראל אמר רב אין מזל לישראל דאמר רב יהודה אמר רב מניין שאין מזל לישראל שנאמר ויוצא אותו החוצה אמר אברהם לפני הקב"ה רבונו של עולם בן ביתי יורש אותי אמר לו לאו כי אם אשר יצא ממעיך אמר לפניו רבונו של עולם נסתכלתי באיצטגנינות שלי ואיני ראוי להוליד בן אמר לו צא מאיצטגנינות שלך שאין מזל לישראל:

"Rabbi Chanina says, the influence of the stars makes wise, the influence of the stars makes rich, and Israel is under that influence. Rabbi Jochanan says, Israel is not under the influence of the stars, and Rabbi Jochanan helped his argument, for Rabbi Jochanan says, From whence is it proved that Israel is not under the influence of the stars? Because it is said, Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.' (Jer. x. 2.) The heathen but not Israel. Rav says, Israel is not under the influence of the stars, for Rabbi Judah says, Rav says, From whence is it proved that Israel is not under the influence of the stars? From that which is said, And he brought him forth abroad. (Gen. xv. 5.) Abraham said before God, Lord of the world, One born in my house is my heir.' God replied not so, but He that shall come forth out of thine own bowels.' Abraham replied, I have consulted my astrology, and am not fit to beget a son. said, Go forth from thy astrology, for Israel is not under the influence of the stars." (Shabbath, ibid.) Now this passage, if

God