Ex Libris C. K. OGDEN

CILir. lIBHUfT; 108 ARGBLT

.{I**

fcfcooo

THE GATE

UNLOCKED BY A NEW AND EASY METHOD OF ACQUIRING

ACCIDENCE.

BY THE AUTHOR OF THE GATE TO THE FRENCH, ITALIAN, AND SPANISH, UNLOCKED.

LONDON :

WILLIAM GOODIIUGII, ENGLISH AND FOBEIGN BOOKSELLER,

155, OXFORD STREET, AND GOODHUGH AND RICHARDSON, 4, BERKELEY SQUARE.

1828.

Priuted by W. Davy, 8, Gilbert-street, Oxford-street.

JUST PUBLISHED,

BY THE SAME AUTHOR, THE

ENGLISH GENTLEMAN'S

LIBRARY MANUAL;

OR A

GUIDE TO THE FORMATION OF A LIBRARY

OF

SELECT LITERATURE;

Accompanied with Original Notices, Biographical and Critical, of Authors and Books.

-f rc -

PREFACE.

II est de fait que 1'etude de 1'Hebreu, comine celles des autres langues Orientales, reprend en beaucoup de lieax une nouvelle vie. La Societe Biblique couvrant le monde entier de ses presses et de scs traducteurs, ran'une partout la science des livres saints.

CELLERIER.

THE very favorable reception of my little Gate to the French, Italian, and Spanish Languages, (an edition of five hundred copies having been very speedily exhausted,) has encouraged me to finish the present work adapted to the Hebrew, Arabic, and Syriac. Should the present attempt meet with a similar portion of public favor, it is my intention to follow up the plan, by giving cards printed from stone of the various declinable and indeclinable parts of speech, together with the particles and words in most frequent use ; likewise forms for parsing and construing, thus presenting an easy introduction to those languages.

The present learned Bishop of Salisbury has pub- lished many useful books of this kind, at a moderate

11 PREFACE.

price; but the recent invention of printing from stone, has given an increased facility of producing useful elementary works. If any thing need be urged as motives to the study of these ancient and beautiful languages, I am sure the observations \ subjoin from learned and , eminent men will stimulate to exertion and application.

With respect to the elegance and excellence of the Hebrew language, as contained in the writings of the Old Testament, Mr. Addison, in his Spectator, No. 405, remarks, "There is a certain coldness and indifference in the phrases of our European lan- guages, when they are compared with the Oriental forms of Speech ; and it happens very luckily, that the Hebrew idioms run into the English tongue with a peculiar grace and beauty. Our language has received innumerable elegancies and improve- ments from that infusion of Hebraisms which are derived to it out of the poetical passages in holy writ : they give force and energy to our expression, warm and animate our language, and convey our thoughts in more ardent and intense phrases, than any that are to be met with in our own tongue. There is something so pathetic in this kind of dic- tion, that it often sets the mind in a flame, and makes our hearts burn within us. How cold and dead doth a prayer appear that is composed in the most ele- gant and polite forms of speech which are natural to

PREFACE. Ill

our tongue, when it is not heightened by that solem- nity of phrase, which may be drawn from the Sacred Writings ! It has been said by some of the ancients, that, if the gods were to talk with men, they would certainly speak in Plato's style; but, I think, we may say, with justice, that when mortals converse with their Creator, they cannot do it in so proper a style as in that of the Holy Scriptures.

"If any one would judge of the beauties of poetry that are to be met with in the Divine Writings, and examine how kindly the Hebrew manners of speech mix and incorporate with the English language; after having perused the Book of Psalms, let him read a literal translation of Horace and Pindar, he will find in these two last, such an absurdity and confusion of style, with such a comparative poverty of imagination, as will make him very sensible of what I have been here advancing."

The ingenious and learned Rev. Anthony Black- wall, in his Introduction to the Sacred Classics, observes, "The Hebrew is an original and essential language, that borrows of none, but lends to all. Some of the sharpest Pagan writers, inveterate enemies to the religion and learning of both Jews and Christians, have allowed the Hebrew tongue to have a noble emphasis, and a close and beautiful brevity. The metaphors in that admirable book are apposite and lively; they illustrate the truths ex-

IV PREFACE.

pressed by them, and raise the admiration of the reader. The names of men, animals, &c., are very significant. One word is often a good description, and gives you a satisfactory account of the chief and distinguishing property or quality of the thing or person named.

" It would be no difficult matter for a man of dili- gence and good taste, to prove that the Hebrew Bible has every beauty and excellence that can be found in all the Greek and Roman authors ; and a great many more and stronger than any in the most admired classics.

"One might with pleasure enlarge upon numerous instances of the sublimity and admirable beauties of the Old Testament, which are above imitation, and defy criticism and censure."

The learned Buxtorf has proved, that God him- self breathed this language into the first parents of mankind.

And Melancthon says, " I prefer the knowledge of the Hebrew before all the wealth of a kingdom."

Even the great reformer, Martin Luther, says, "Although my knowledge of the Hebrew language is but small, yet I would not exchange it for all the wealth of the world."

Henry Ainsworth, the translator of the Pentateuch and Psalms, observes, "that the literal sense of Moses's Hebrew is the ground of all interpretations."

PREFACE. V

Dr. Bryan Walton, in his Prolegomena to the Polyglot, says, "How absurd is it, that an ambassa- dor should not understand the commands of his king, but depend upon an interpreter for every word he speaks at a foreign court."

The author of the Linguist observes, that "the Hebrew is the most pure, simple, ancient, and radical language. The Hebrew only is from God, and the mother of all other languages."

And another author tells us, that t( the Hebrew Scriptures contain the sum of all we can know in divinity and in natural things."

Pere Lamy, in his Introduction to the Holy Scrip- tures, says, that "the preachers of the gospel are the more inexcusable in neglecting the Scriptures, be- cause they can no where find so rich and inexhausti- ble a fund for their purpose as there. All the foundations of true eloquence, extraordinary actions, rich expressions, fine examples, apt comparisons, and striking figures, are found in them in great abun- dance; and all those ornaments which give strength and dignity to discourse.

The Rev. James Hervey, in his Meditations, ob; serves, that " the Hebrew is so pregnant and rich in sense, that no translation can do it justice.

The Rev. Anselm Bayley, LL.D., in the Preface to his Hebrew and English Bible, says, "It is a shame, if not a crime, for the clergy to be unac- quainted with this language."

Vl PREFACE.

Likewise the late Rev. Mr. Romaine, on the Song of Solomon, asserts, "Without being acquainted with the Hebrew tongue, no man can be a critic upon the writings of the Old Testament."

The late learned and reverend Dr. John Ryland, of Northampton, observes, that uno man can be reckoned a scholar without the knowledge of the Hebrew language: sound human learning cannot exist without the clear knowledge of it. For what is human learning but a knowledge of books and facts, of characters, times, and ages, the original springs of action, and our connection with God, and all mankind? But how can this be attained, except by a familiar acquaintance with that admirable book, which discovers the natural and moral perfections of God ; the origin and structure of the universe, our incessant dependance on the universal agency of God, the ultimate design of our immortal powers, and the last end of the whole creation ? In a word, if there be any ambition to excel, in the ingenuous part of the British youth ; if there be any love and admiration of vital virtue; if there be any desire to rise above the vulgar and ignorant part of mankind ; if you have any clear sense of the noble, the beautiful, and the affecting, you will seize the opportunity of' being made acquainted with the sacred literature, now the thorns and briars, the brambles and stinging nettles, are removed from the passage, and the path to the sacred language is strewed with flowers."

PREFACE. Vll

Such indeed are the testimonies of many great and learned men, who have all taken a peculiar delight in the study of this most ancient language; and where can it be found in its purity, but in the Oracles of Truth, which were dictated by God himself, and com- municated to us by the blessed instruments of his inspiration I In fact, the Hebrew has an emphatic energy, which it is not in the power of any version to equal; and if we could understand the Scriptures without it, yet it would be a sufficient motive to stimulate us to the study of it, because it has been consecrated by the mouth of the Almighty.

The Arabic language is undoubtedly one of the most ancient in the world, and arose soon after, if not at, the confusion of Babel. There were several dialects of it very different from each other : the most remarkable was that spoken by the tribe of Hamyar, and the other genuine Arabs, and that of the Koreish. The Hamyaritic seems to have ap- proached nearer to the purity of the Syriac than the dialect of any other tribe; for the Arabs acknowledge their father Yarab to have been the first whose tongue deviated from the Syriac (which was his mother-tongue, and is almost generally acknowledged by the Asiatics to be the most ancient,) to the Arabic.

The dialect of the Koreish is usually termed the pure Arabic, or as the Koran, which is written iu this dialect, calls it the perspicuous and clear Arabic;

Vlll PREFACE.

perhaps, says Dr. Pocock, because Ismael, their father, brought the Arabic he had learned of the Jorhamites nearer to the original Hebrew. But the politeness and elegance of the Koreish is rather to be attributed to their having the custody of the Caaba, and dwelling in Mecca, the centre of Arabia, as well as more remote from intercourse with foreign- ers, who might corrupt their language. The Arabic is harmonious and expressive ; and withal so co- pious, that they say no man without inspiration can be a perfect master of it in its utmost extent.

I should feel great pleasure in contributing my aid in the formation of a Language Society, on a similar plan to that described at the end of this vo- lume ; and would cheerfully render my assistance to those who might be inclined to come forward for that purpose.

October, 1827.

LANGUAGES.

rp

A HE similitude and derivation of languages afford the most indubitable proof of the traduction of nations, and the genealogy of mankind. They often add phy- sical certainty to historical evidence, and supply the only evidence of ancient migrations, and of the revo- lutions of ages which left no written monuments behind them.

" Every man's opinions, at least his desires, are a little influenced by his favourite studies. My zeal for languages may seem perhaps rather overheated, even to those by whom I desire to be well esteemed. To those who have nothing in their thoughts but trade or policy, present power, or present money, I should not think it necessary to defend my opinions ; but with men of letters I would not unwillingly compound, by wishing the continuance of every language, however narrow in its extent, or however incommodious for common purposes, till it is reposited in some version B

of a known book, that it may be always hereafter ex- amined and compared with other languages, and then permitting its disuse. For this purpose the translation of the Bible is most to be desired." — Dr. Johnson.

In a work of this kind, some notices of the literature and mode of education, as practised among the Jews, and several of the eastern nations, may not be un- acceptable

The Jewish doctors carry their information on Ihis subject to a very high antiquity, and assert that Cain applied himself to the invention of mechanical arts ; his younger brother Seth instructed his posterity in vir- tuous practices, and was skilled in astronomy ; he erected two noble pillars for the preservation of that knowledge which should stand the shock of an uni- versal deluge — Josephus is positive that one of them was extant in his time.

Noah in blessing his son Japhet, says, " that he shall dwell in the tents of Sem." Several expositors under- stand this of the schools of Sem, which were also famous in the days of Rebecca, as alluded to in the Ghaldee Paraphrase.

These schools were afterwards supported by Heber, from whom the Hebrews took their name ; the Jewish doctors say that Jacob studied in the schools of Sem and Heber, Abraham, they say, raised himself to a wonderful eminence in all branches of knowledge ; he came to a knowledge of the only true God by his

contemplation of the heavenly bodies, and the wonder- ful harmony in the works of creation ; assisted with the singular blessing of Heaven, he therefore forsook his idolatrous country and became a zealous promoter of the worship and service of the true God. It is said that he removed the souls he had gotten ; the Chaldee Paraphrase interprets this, of the souls he had subdued to the law of his God ; and other expositors, of the souls he had proselyted and converted from Paganism.

When Jacob journeyed to Succoth, and built him a house — that is, as Philo renders, it, a house and tents to the Lord — in the Chaldee house of learning ; as also where it is said of Joseph, that he taught Pharoah's senators wisdom, that is, imparted knowledge to them.

After the deliverance from the captivity, no con- siderable number of the Jews settled at any time or place, without appointing some public teachers and public schools. In particular places, every congre- gation was obliged to take the care of furnishing out a place of public education ; whoever neglected this, made themselves liable to an Anathema.

God commanded Moses to appoint and choose se- venty of the elders, men of wisdom, understanding, integrity, and all those qualities that enable others to judge and teach, to assist him in the government and to instruct the people. He accordingly chose and ap- pointed them, himself being chief, constituting a senate or consistory of seventy-one, which, by way of excellence, was called the Great Consistory, and lat- terly, the Sanhedrim. They were the fountain source of wisdom and learning to the whole nation, being in- vested with all manner of jurisdiction. They had B2

power to depute and appoint lesser consistories of twenty-three : two of which were in Jerusalem, the one at the door of the court of the temple, and one in every city throughout all Israel, who had likewise power to teach and instruct the people in their respective dis- tricts, and to approve of and promote lesser schools ; to judge and answer any questions concerning the true sense and interpretation of scripture, and in points of great difficulty were to apply to the great consistory, which was constantly held at Jerusalem, in the paved chamber near the temple. This constitution first gave rise to their regular schools, and lasted until the de- struction of the temple. :f «<j^-;

The Prophet Samuel presided in a school called Naioth, or Ramab, where he instructed the people in matters of policy, in which respect he was their judge ; and in matters of religion as their doctor or public teacher. Hence it is that the Jewish expositors, by the company of prophets, generally understand the scholars under his charge and tuition, (I Samuel, xix. 18, 19, 20) ; and by the word Naioth, a public school.

The next considerable place of public teaching was the College, or school of Jerusalem, mentioned in Kings, xxii. 14 ; where we are informed that; Josiah, upon hearing the book of the law, presented and read to him by Halkiah the priest, and reflecting upon the manifold corruptions of his time, rent his clothes, and sent to inquire of the Lord ; that is, sent some special messengers to Huldah the prophetess, who was then in the school of Jerusalem, and in conferring with whom, they were instructed in the will of the Lord.

Afterwards Jehoshaphat, moved by the same con- sideration, appointed not only schools in the chief

cities but also in all parts of his kingdom, and sent eminent men for teachers, who should everywhere instruct the people in the true worship and service of God. 2 Cliron. xvii.

From the time of this good prince, until the Ba- bylonish captivity, schools flourished or decayed, according as they were supported by good, or dis- countenanced by wicked kings.

The School of the the Prophets, over which Elisha presided, was so numerous, that application was made for enlarging the building, which was represented to him as too small ; Elisha complied with the request, and encouraged the work by his personal assistance, even to a miracle. 2 Kings, vi. 1 — 6.

During the time of the captivity in Babylon, schools were kept up and supported, as the Jews were always allowed the freedom of their own law. Daniel at this time had acquired so great a reputation for wisdom and learning, that he was consulted by Nebuchad- nezzar about that remarkable vision, which all the wise men of his kingdom had in vain attempted to make known. His reputation was still more enhanced by the great service he did Belshazzar, in regard to the fearful handwriting on the wall,

When it pleased God to deliver his people out of captivity, the schools began to flourish again. When Cyrus had published his royal edict for the rebuilding of Jerusalem, (foretold by the prophet, Isaiah xliv.45) we find by the interposition of their adversaries, whose services were not accepted in the building, an inter- ruption for some time took place by a decree of Artax- erxes, surnamed Longimanus ; but Darius, commonly called Nothus, otherwise the Syrian, having rein-

forced the decree of Cyrus, Ezra undertook the pious work, and by an unwearied diligence brought it to perfection.

Ezra is thought by some to be the same with Malachi, the prophet. In Malachi, i. 1. it is said, "the burthen of the word of the Lord to Israel, by the hand of Ma- lachi." The Chaldee Paraphrase adds, who is called Ezra the scribe. His accomplishments were very extraordinary ; he is said to have been a ready scribe in the law of Moses, and was a person of very great abilities, which qualified him to digest the Holy Scrip- tures into the order and method in which they now appear. — He added the points, which are used to this day. And of no less integrity, for he " prepared bis heart to seek the law of his God, and to do it, and to teach in Israel statutes and judgements, " Ezra, vii. In his time was instituted the great synagogue of the hundred and twenty elders, whereof he was a principal member, and which continued until the days of Simeon, surnamed the just, who was one of this number, and the same who received Alexander the great, upon his approach to Jerusalem, in the course of his victories.

In succeeding ages many celebrated schools were maintained, particularly those of Javne, Tiberias, Sipora, and many more which were situated in Judaea; over these schools presided many celebrated and learned doctors. In this rank may justly be placed those two eminent men, Hillel and Shammai.

Learning thus continued to flourish in Judasa, and was promoted and cultivated until the days of Judas, surnamed the Holy, who was author of the Mishna. After his decease, two of his principal scholars, de- parting from. Judasa into Babylon, erected schools, and

drew after them the greatest part of the doctors ; though it is not probable that even then Palestine was destitute of learning, nor that the schools were quite shut up. The Talmudists expressly assert the contrary.

The principal schools in Babylon were those of Nahardea, Sora, and Pumbeditha ; they flourished in Babylon until the year of the world, 4797, as appears from the names of the chief rulers and doctors residing there, preserved in the Chronicles of the Jews.

At this era, the Jews being dispersed all over the world, these schools ceased, but wherever a competent number met and settled into a community, their first care was to erect schools ; many of them had great renown in various countries of Europe, as Spain, Portugal, Germany, and likewise in the Persian and Turkish dominions. Funds were provided and settled, according to the greater or lesser number of those to be instructed, and in case of refusal, the greater cities had power to excommunicate. Every master of a family was obliged to maintain a tutor at his own private charge, until his children be out of the lower forms, and had, by their proficiency in learning, quali- fied themselves for the higher schools.

Two of the chief men in every synagogue were appointed yearly, about the day of Pentecost, whose duty it was to take care of the schools ; they were likewise to take care that the youth in the synagogue perform their devotions solemnly and regularly, with power to inflict punishment.

The qualifications of masters of schools were, that they should possess considerable intellectual abilities, and of known probity and integrity; their lives com-

porting with their doctrine, that they might be able to instruct both by precept and example. The scholars were expected to be of a humble and docile disposi- tion, that they should behave themselves with modesty, and an agreeable reverence to their teachers ; in every way to be qualified by virtue and good manners to reap the benefits of their instruction. Should either master or scholar be found incapable of rising to a sufficient pitch of learning, he was to bu removed and sent to some meaner employment, it being thought inconsistent with the honour and dignity of the law to be handled by persons of inferior abilities. No child was to be admitted in the public schools under six years of age, they were then to be prepared by being accustomed to repeat some principal texts of the law, as " Hear, O Israel, the Lord our God is one Lord," &c. Upon their first admission, they were to be in- structed in the law of Moses, the text and historical passages, with the writings of the prophets, it being considered most proper that their first advances in learning should have their foundation in religion, that both might grow up together. After this, they were to proceed to the Oral Law, or Mishna, whereby they are to be instructed in the literal sense and meaning of the written law, being already acquainted with the text. The masters were accustomed to pro- pound allegories and parables to their scholars, under which some useful piece of knowledge was concealed, and required them to find out the allusion.

On reference to history, this practice will be found to have very generally obtained among philosophers ana1 poets in the East.

From this they advanced to logic, then to natural

9

philosophy, and some part of mathematical science; and lastly, to metaphysics. J (Jff

Natural philosophy was taught from the first chapter of the book of Genesis, and was called the study of the work of creation.

Their metaphysics were grounded upon the first chapter of Ezekiel.

The number of scholars allowed to the care of one master was twenty-five, should the number increase to forty, the master was obliged to take an assistant.

In the greater schools, the number was not precisely determinate, amounting sometimes to three or four hundred, according to the populousness of the place; in these, the masters read in the quality of professors.

The scholars were obliged to pay the same honour to their masters as to their parents, upon which account they were not permitted to call them by their own names, but that of master. No person was permitted to become a teacher, unless he had conferred upon him the necessary degrees required to fit him for that charge. This was done before the congregation by laying on of hands, and he was then taken by the hand and placed in a chair, appointed for that purpose, tn some places, a book of the law was put into his hand, and he was proclaimed a teacher or doctor. The title was different in various places, though the most general was that of Rabbi. The practice had its origin in ancient times, as in Deut. xxxiv. 9, " And Joshua, the son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him."

10

JLtterature, anfc Heatneti Jflen of

THE MISHNA.

This great work, which is most ancient and venera- ble, contains an account of all those doctrines and practices which were delivered by Moses himself, and continued and preserved to posterity, by oral tradition, until the foundation of the second temple. B.C. 847.

In this period, the great synagogue flourished, being supported by some of the prophets, and other persons of eminence, such as Haggai, Malachi, Mordecai, Ezra, &c. the last of this great synagogue was Simeon, surnamed the just ; he was president of the great school, and he was the same who is called in the Mishna Iddo, or Jaddus, the high priest.

In the next period, Antigonus Sochotensis was president, B.C. 308, whose scholar was Sadoc, who, by perverting and abusing his master's doctrine, gave birth to the opinions of the Sadducees, touching the resurrection and rewards in a future state. Antigonus taught that we were obliged to serve God out of pure IOTC, and not out of a prospect of being rewarded by him, from which Sadoc inferred, that there shall be no rewards in another life, nor, consequently, any resur- rection from the dead.

In the fourth period, which occurs B.C. 260, there was Jose Ben Joezer, and Jose Ben Johanan ; as also R. Eleazar, the high priest, who sent seventy-two elders to Ptolemy, to be employed in the translation of the Bible, usually called the septuagint version.

11

To these succeeded, in the next period, B.C. 251, Joshua the son of Perechias— Johanan, the son of Matthias, the high priest; and Nittai, the Arbelite.

After these flourished, B.C. 134, Judah the son of Tabbai, and Simeon the son of Sattah.

In the seventh period, B.C. 38, the rulers were Shemaiah and Abtaleon, who were not jews originally but proselytes, and were descended from King Senna- cherib, as is reported by tradition.

The next period was B.C. 32, in which the Iwo eminent doctors Hillel and Shammai flourished ; as also the celebrated Jonathan Ben Uziel, the author of the Chaldee Paraphrase upon the Pentateuch, and some other parts of the bible; together with R. Nehem- nias the son of Kannah, who wrote a profound and elaborate discourse on the Cabbala, or Scripture Myste- ries, entitled Sepher-Habbahir, of which only some parts are in print. He wrote, likewise, another book concerning the Tetragrammaton. There were likewise, at this time, R. Hannania Ben Hezekia, who com- posed a book entitled Megillath Tannith, which gives an historical relation of the afflictions and troubles that have happened to the Jewish nation, and the miraculous deliverances which were vouchsafed to them, from whence fasts or feasts were instituted. In the Talmud, this work is inserted next to the Mishna.

The ninth period occurs in the year of our Lord 8; at which time, Rabban Simeon Ben Hillel the elder flourished ; he was the first to whom the title of Rabban was attributed, which afterwards continued to the chief ruler of the Sanhedrim ; before they were only called by their proper names. There was also R.

12

Johanan Ben Zacchee, who lived above one hundred and twenty years, and bred up a great many eminent and learned men.

The next period, A.D. 28, is remarkable for the removal of the great Sanhedrim from the temple of Jerusalem to the school of Jabne, where learning was attended with those advantages and encouragements, which, during the troubles at Jerusalem, could not be expected; and here R. Simeon the second, the son of Gamaliel, began to preside, A.D. 50, being eighteen years before the destruction of the temple. He was a few years afterwards one of the ten most eminent martyrs who suffered for their constant adherence to their religion.

The above relation mentions a few of the eminent men noticed in the Mishna until the destruction of the temple, from which a new era begins, and includes a notice of some celebrated in their respective periods until the Mishna was committed to writing. In the first period, A.D. 73, after the martyrdom of R. Simeon ; R. Johanan Ben Zacchee, retiring to Jabne, was constituted ruler of the Sanhedrim, in which honourable post he continued until his death. At this time, likewise, flourished R. Gamaliel the second ; as also R. Eliezer the great, the son of Hircanus, who composed several treatises, particularly one entitled Orchoth Charim, being a moral discourse, designed to promote the government and regulation of men's lives, according to the rules of virtue ; which was printed at Constantinople, Venice, and Cracow; and another entitled Perke Eliezer, wherein he comprises th« history of the world, deducing it down to the time of R, Gamaliel the second. This book was printed at

13

Venice in 1544; there is another book under this name, quoted by the title of Tzavaath R. Eliezer, being of the same argument with the first, and directed to his son by way of legacy.

In the second period, which is in the year of Christ 80, flourished R. Akibah, and presided over the Sanhedrim. He was a proselyte, and was supposed to have been of the posterity of Sisera. The following treatises are assigned to him: — Othioth, wherein he expounds, alphabetically, the Cabbala, printed at Cracow. Jetzirah, or Sepher Jetzirah, that is, the book of creation, a celebrated cabbalistical treatise printed in the year 1560. Mechilta, a mystical com- mentary, or an allegorical exposition of some sections of the book of Exodus, printed at Venice 1520.

There are other books upon this subject, which, though not written by him, are yet all of them com- posed agreeably to his doctrine; as Siphra, Siphri, &c. In this period, Onkelos flourished, celebrated for his Chaldee paraphrase upon the Bible; as also R. Ishmael, and R. Ishmael Be'n Elisha, who published several books, particularly a cabbalistical treatise, entitled Enoch, or Pirke Hechaloth, quoted in the Zohar, printed at Venice; and a discourse, called the Thirteen Ways of expounding the Law, which is annexed to the Siphra before mentioned.

In the third period, A.D. 121, flourished R. Simeon the third, the son of R. Gamaliel the second ; and R. Meyr, who was a proselyte, and others. At this time, also, lived R. Simeon Ben Jochai, author of the Zohar, an abstruse cabbalistical commentary upon the Pentateuch ; it was printed at Cremona in 1559, and at Mantua in 1558. Throughout the Talmud, honour-

14

able mention is made of this rabbi, not only for his great attainments in cabbalistical learning, but also for his extraordinary abilities and skill in deciding many grave questions in the law. There is a book, called Siphri, which likewise goes under his name — a mystical and allegorical exposition of the books of Numbers and Deuteronomy. Contemporary to these, was also R. Joseph Ben Halaphta, who published a chronological treatise, called Seder Olam Rabba, from the creation of the world, to the time of the Emperor Hadrian. He was the master of R. Judas, surnamed the holy; there was also R. Nathan the Babylonian, who wrote a treatise, entitled Pirke avoth, containing an account of the moral apothegms, and pious sentences of the fathers of the Jewish church. This book is inserted in the body of the Talmud.

The fourth and last period of the authors of the Mishna, was A.D. 153, in which flourished R. Juda, commonly styled Rabbenu Hokkadosh, that is, our holy doctor, who committed to writing all the doctrines and practices of the Jewish church, which had been conveyed down to his time by oral tradition. The great work of the Mishna was completed A.D. 218.

3n Account of tjje Books; of tijr jftfgfma*

' , A ,bc>;

The First is entitled Zerahim, and treats of all those laws, which concern seeds, fruits, herbs, &c. with their uses ; this part comprises eleven books —

The 1st of which is called Berachoth, that is Bles- sings, containing prayers and thanksgivings for the fruits of the earth.

15

The 2d is called Peak, that is a corner; treating of the obligation to leave some parts or corners of the ground for the benefit of the poor, to be gleaned by them.

The 3d is called Demai, that is a doubtful thing ; treats of those things concerning which there is a doubt whether or not tithes have been paid of them.

The 4th is called Kilaim, that is heterogeneous things ; on the unlawfulness of mixing, or joining together, things of a different nature or kind.

The 5th is called Sheviith, that is the seventh; on the laws of the sabbatical year — land was to rest and lie fallow, debts were to be remitted and so on.

The 6th is called Teroumoth, that is oblations ; on the things each man was compelled to set apart and offer as holy to the Priest.

The 7th is called Maaseroth, that is the tenths ; treating on the law of tithes.

The 8th is called Maaser Sheni, that is the second tenths ; on the laws of the second tithes, which the Levites received.

The 9th is called Challa, that is a cake ; treating on the law which compelled the Israelites to set apart a cake of their dough for the priests.

The 10th is called Orlah, that is circumcision.

The llth is called Biccurim, that is first fruits; on what things, and after what manner first fruits were to be offered in the temple.

The Second general head is called Moed, and treats of all those laws which were given concerning festivals and days of solemn observation ;

The 1st is an account of the Sabbath Day, and all the solemnities proper to be observed therein.

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The 2d is called Eruvim, that is associations; shewing how the food gathered, and put together by several neighbours, should unite them in concord as if belonging lo one family.

The 3d is called Posachim ; treating of all the rites of the passover.

The 4th is called Shekalim ; on the shekels to be paid every year, towards the daily sacrifice.

The 5th is called Junta, which treats of the great day of expiation, and the solemnities to be observed on the occasion.

The 6th is called Sukka ; giving an account of the feast of Tabernacles.

The 7th is called Batza called likewise Jom Tofe ; which shews what things may or may not be lawfully undertaken on any festival, except the sabbath.

The 8th is called Rish Hoshanna ; giving an account of the laws and solemnities of the feast of the new year.

The 9th is called Taanith; treating of the various fasts and rites throughout the year.

The 10th is called Megilla ; treating on the feast of Purim, and gives directions how the Book of Esther should be read.

The 1 1th is called Moedkaton ; which shews what works may lawfully be done on the second, third, fourth, fifth, and sixth days, when the first and seventh are holy — these intermediate days being lesser festivals.

The 12th is called Chagiya ; giving an account how persons ought to be qualified to appear before the Lord at the three great solemnities of the year.

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The Third general head, entitled Nashin, treats of the laws pertaining to women, as marriages, divorces, &c. and are comprised in the following books.

The 1st is called Jehammoth \ on the law obliging the brother to marry his brother's widow, and what ceremonies were to accompany it.

The 2d is called Kethubboth; discoursing on the law of dowries.

The 3d is called Kiddushin ; treating on the laws of betrothing.

The 4th is called Gitlin ; on the laws of divorcement.

The 5th is called Nedarim ; giving an account of what vows are obligatory.

The 6th is called Nasir ; on the laws relating to the Nazarites.

The 7th is called Sofa ; on the laws touching an adulterous woman.

The Fourth general head, called Nezichin, treats of the injuries done either by man or beast, what punishment may legally be inflicted on the party offending, and what reparation to the party offended ; comprising the following books.

The 1st is called Ba.va-Ka.ma \ on the damages sus- tained from either man or beast.

The 2d is called Bava-Metzia ; on the laws of usnry — letting to hire.

The 3d is called Bava-Bathra ; on the laws relating to commerce, buying and selling — the laws of inhe- ritances.

The 4th is called Sanhedrim ; giving an account of the great senate, and other inferior courts of judi- cature.

The 5th is called Makkoth ; treating of the forty c

stripes, and the reason the Rabbles subtracted one from the number.

The 6th is called Shevrioth ,• treating on the law of oaths.

The 7th, on the nature of evidence and decisions of important questions, collected from the testimonies of .some of the most celebrated Rabbies.

The 8th is called Horaioth ; on the punishment of persons acting in opposition to the decrees of the Sanhedrim. . ted

. The 9th is called Avoda Zara, or Avodath Chochalim ; treating on idolatory. • ?m ^;

The 10th is called Aboth ; giving an historical account of those fathers, who, in their respective ages, delivered the oral law ; with the moral sayings and maxims of the fathers.

The Fifth general head, called Kodashim, treats of the laws relative to sacrifices, and all religious per- formances ; containing eleven books.

The 1st is called Zebachim ; treating on the nature .of sacrifices.

The 2d is called Cholin ; treating of the clean and unclean animals.

The 3d is called Menachotk ; treating of the obla- tions of flour, oil, and wine, proper to each sacrifice.

The 4th is called Bechoroth ; treating of the first- born of living creatures, and how they are to be offered or redeemed with money, j>ji« 3

The 5th treats of the valuation and tithing of such things as are devoted to the service of the Almighty, in order to their being redeemed.

The 6th is called Temurah ; shewing how far it may be allowed to exchange one sacred thing for another.

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The 7th is called Meilah ; explaining the nature of sacrilege.

The 8th is called Kerittoth ; explaining the nature of the punishment of the law — which is called, " being cut off from his people."

The 9th is called Tamid ; treating of the daily sacri- fice, and when it was to be offered.

The 10th is called Middoth; discoursing of the dimensions and proportions of the temple.

The llth is called Kinnim ; treating of the turtles, or young pigeons, the poor were obliged to offer.

The Sixth general head, called Taharoth, treats of the general laws relating to pollutions and purifications.

The 1st is called Kelim ; treating of the pollutions incident to vessels, &c.

The 2d is called Oholoth; shewing how such pol- lutions are contracted.

The 3d is called Negahim ; discoursing on the laws relating to leprosy.

The 4th is called Parah ; shewing how uncleanness, contracted by approaching a dead body, may be puri- fied by the ashes of a red heifer.

The 5th is called Taharoth ; treating of other kinds of pollutions.

The 6th is called Mikvaoth ; on the laws relating to baths appointed for purification.

The 7th is called Nidda; on the laws relating to the pollutions and purifications of women.

The 8th is called Machsirin\ on the pollution received by seeds or fruits in the mixture of liquids.

The 9th is called Zabim ; on purification of persons afflicted

The 10th Tibbul Jom ; on uncleanness, however con- c 2

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traded, that is not done away until the going down of the sun.

The llth is called Judaiim; on the ceremonies observed in washing the hands.

The 12th is called Oketzim ; on the touching of the stalk, how any sort of fruit may derive a pollution.

This comprises the whole body of the Mishna.

When the Mishna was committed to writing, it was received as an authentic body of the law, and taught in all their public schools.

The Mishna being composed of aphorisms, and short sentences, it was considered requisite to give explanations, to render it more easy and intelligible ; this is what is called—

Cije <5emara,

and the authors of it, ./Emoraei, or Gemarists. It was first commenced at Jerusalem, in the time of R. Judas : his two sons were the first expositors. R. Oshaya Rabba, also, wrote a treatise called Bereshith Rabba, or an exposition of the Mishna, and another called Tosaphtha. R. Johanan, in the year of the