and during a certain position of the moon; then pronounce certain words, and produce a smoke from particular leaves, and, by doing this in a certain way, such and such events will follow.

Others of their magical operations they judge might be accomplished by only one of the before-mentioned kinds of superstitious actions. But these were principally to be practiced by women... But in all these actions, regard and reverence must be paid, say they, to the heavenly bodies, without which it will be impossible to render them effectual; since, according to them, every plant, as well as every animal and metal, has its proper star. They therefore deem these actions to be parts of the worship of the heavenly bodies, which, being pleased with certain actions, or words, or suffumigations, grant their worshipers whatever they desire.

After stating these instances furnished by their own books still extant among us, I beg the reader's attention to the following remarks. The scope of the whole law and the very hinge on which it turns, being this, that idolatry may be banished from among us, the very name of it be blotted out, and no power of assisting or injuring mankind attributed to the stars, it necessarily follows, that every astrologer (or magician) must be slain; because every astrologer is, doubtless, an idolater, though in a peculiar and different way from that in. which the multitude are worshipers of idols; and because the greater part of such works are practiced chiefly by women, therefore, the Law says, "Thou shalt not suffer a witch to live." (Exod. xxii. 18.) And further, because men are naturally inclined to exercise clemency to women, and to pity them, it is expressly enjoined respecting idolatry, "A man also or a woman shall be put to death." (Levit. xx. 27.) To which nothing similar is to be found either with regard to the profanation of the Sabbath, or any other precept.

The magicians (or astrologers) believed themselves to be able to effect many things by their magical arts and charms; such as expelling wild beasts and noxious animals, as lions, serpents, and such like, from the cities, and preventing all kinds of injuries to plants. Some also were found who pretended to prevent hail, and to defend vines from the injuries of worms by destroying them; whilst others boasted of being able to prevent the falling of leaves or fruit from trees. On this account, therefore, God declared to them in the words of the Covenant, that because of idolatry and magic, by which they thought to deliver themselves from them, those noxious creatures should be sent and continue among them, for he says, "I will also send wild

beasts among you" (Levit. xxvi. 22); and, "I will send the teeth of beasts upon them, with the poison of serpents of the dust." (Deut. xxxii. 24.) And again, "The fruit of thy land, and all thy labors, shall a nation which thou knowest not eat up;" and, "Thou shalt plant vineyards and dress them; but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them: thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast its fruit." (Deut. xxviii. 33, 39, 40.) The sum of which is, that by those very actions which the idolaters adopt as the most likely means to establish and confirm their worship, and to persuade men that they will thereby avert the evils that are threatened them, and secure the opposite benefits,-by those very practices they will draw down upon themselves the evils they dreaded, and prevent themselves obtaining the blessing they desired. Hence the reader may perceive the design of the special blessings and curses contained in the words of the covenant, and observe their great utility. And that men might be still farther removed from every magical operation, care was taken that nothing should be done according to their rites and customs, and therefore all those things were forbidden, which were asserted to produce benefit by special and occult qualities and powers, contrary to common observation: on which account it is said, "Neither shall ye walk in their ordinances ;"—nor “walk in the manners of the nations which I cast out before you." (Lev. xviii. 3; xx. 53.) These are what our Rabbins call The ways of the Amorites, and consider as branches of the magical art, because they do not originate in reason, but arise from magical practices and astrological observations, inducing them to worship and venerate the heavenly bodies; and hence they say "That in whatever there is anything medicinal, in that there is nothing of the ways of the Amorites;" by which they only mean, that everything is lawful which is agreeable to nature and reason, and everything else unlawful. Thus when it is said, "The tree which casts its fruit must be loaded with stones, or anointed with stibium; and it is asked, What reason can be assigned for these practices?-It is evident that the reason for loading it with stones is to weaken its power; but that for the anointing, no sufficient reason can be adduced, it is, therefore, like everything similar, to be accounted as one of the ways of the Amorites, and consequently forbidden." In like manner, when it is inquired respecting abortions of holy things, where they must be buried? It is replied, "They must neither be suspended in a tree, nor buried where two

ways meet, because of the ways of the Amorites." Nor ought any doubt to arise in the mind because they freely permitted the suspension of a key on a cross-bar, or the use of foxes' teeth, since in those times they placed confidence in such things as had been approved by experience, and made use of them in medicine, in the same way that we still use acertain herb as a cure for epilepsy, by hanging it about the neck of the person afflicted; and prescribe a fumigation of vinegar made from saffron for imposthumes and dangerous ulcers. For whatever is proved useful by experience may be made use of in medicine, although other reasons may be wanting. Let the reader therefore attend to the important matters which have been unfolded to him, and keep them, for "they shall be an increase of joy on thy head."

Editorial Department.

SERIOUS CHARGES AGAINST THE HEBREW ORPHAN ASYLUM OF NEW YORK.

PROVERBIAL as is the charity of the Jews, it is a somewhat lamentable fact that the great majority of those who cheerfully contribute to the support of our public benevolent institutions, take very little personal interest in the manner in which those institutions are managed. Conscious that the donations and subscriptions annually demanded of them are devoted to worthy purposes, they unwisely conclude that the great object of charity has been attained when they give liberally. Thus they rest satisfied with the belief of having fulfilled a most sacred duty, and seldom trouble themselves to inquire whether the money which they so lavishly bestow has been properly applied, and has accomplished as much good as possible. True, elaborate reports, which are never read, are always printed by order of the governing authorities and distributed among the subscribers at the expiration of each year; but these reports do not and cannot give that precise and necessary information concerning the internal management of our institutions which can only be obtained from personal observation. Neither can a correct insight be gained by the occasional public exhibitions, demonstrations, and anniversary gatherings indulged in by all societies, but more especially by those established for the support, protection, and education of youth; because for all · these occasions, ample preparations have been made for weeks, sometimes for months in advance, so that everything may appear to the best advantage. Under such favorable circumstances, therefore, strengthened by the usual empty speeches and flattering addresses, in which the noble philanthropy of the visitors is duly commented upon, and congratulations are extended all round, these meetings generally resolve themselves into mutual admiration societies, and so the guests go home elated with what they have seen and heard, but really knowing no more of the every-day life of those institutes than they did before. If, however, the fancy picture which is so often held before their eyes were once taken down, and the true, inner life revealed, how great would be their surprise and indignation!

VOL. IV.-34

The foregoing reflections have been forced upon us by the painful revelation of certain grievous wrongs--the existence of which recent personal investigation has fully confirmed-affecting the interests and usefulness of one of our greatest and noblest charities-the Hebrew Orphan Asylum. Of all institutions in America, this one had always seemed to us to be not only peculiarly free from serious defects, but to be especially fortunate in being under the management of gentlemen whose ability, integrity, philanthropy, and practical judgment are well recognized. We were therefore entirely unprepared for the startling information communicated to us, or for the result of our own investigation which, in common justice to all parties, we deemed it our duty to make, before bringing the matter to the notice of the public.

That a knowledge of the facts we are about to mention is not confined to us, but is already possessed by several persons, is evident from a letter which appeared a few weeks ago in a contemporary, wherein the writer asks if it be true "that the religious education of the orphans is greatly neglected; that, while much attention is paid to the training of a brass band, little is taught to the children to remind them of their duties and hopes as Jews." As an additional grievance the writer also states that he was told on good authority, "that instead of the ritual pursued being conservative, as originally intended, and as is provided by law, the prayer-book of the Temple Emanu-El is peremptorily used, and the boys say their prayers with their heads uncovered." Dismissing for the present the second charge, it appears to us that the first, which tallies so exactly with a part of the disclosures made to us, is serious enough to demand thorough inquiry and immediate action. Let us see, then, how the matter stands.

At our urgent request, the Superintendent, somewhat reluctantly, consented to subject the children in our presence to a very brief and cursory examination in biblical history and the fundamental principles of Judaism. We regret, we are compelled to say, that the result of this examination convinced us that their religious training has indeed been sadly neglected. Of the 173 boys and girls, not one was able to recite correctly the ten commandments in English, much less in Hebrew. This deficiency was explained on the ground that they had not been as far as that yet." Of the festivals and holy days, some scanty knowledge was evinced, but on the subject of biblical history we are sure that the youngest class of any Sunday-school in