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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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The vices and superstition of the Hindoos are painted by the missionaries in broad but we believe true colours . Our readers would feel disgust at the recital of murders committed with impunity , of devotees keeping their arms erect
from youth to old age till they are miifioveably stiff , and their nails become like birds' claws , of the worshippers at Saugur Island , exposing themselves a prey to tigers , of women drowning their children in the holy water of the Ganges , and of widows burning them-
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TRANSACTIONS OF THE PARISIAN SANHEDRIM . ( Continued from Page f ] O . )
The next sitting of the Jewish deputies , was hold en August 7 , 1806 . The president took the chair at three
quarters of an hour past 12 o ' clock at noon , and quitted it at 5 . At this meeting , answers were agreed on to the 4 th , 5 th , 6 th , and 7 th questions proposed by the commissioners . ( See M . Kepos . vol . i . p . 496 )
August ia , the deputies met again , when , after the answers to the-8 th , 9 th , and 10 th questions , had been disposed of , one of the secretaries read the draft of the answer to the eleventh question . M , I ^ yon Marx translated it
into German , and M . Avigdor into Italian . A member requested leave to speak , and said , that as this answer explained the text of the 24 th chapter of Deuteronomy , it ought to be especially recommended to the attention of
Rabbies , who have the care of preaching morality , in order that those among the Jews who are ignorant of their duty in their money transactions with other Frenchmen , should be made acquainted with them , to be on their guard against the temptation of cupidity . The piopoa « « A 4 4 k
* sit ion was seconded . Another member , observed , that Rabbies , in preaching morality certainly would not forget this essential exhortation , A member ascended the tribune , and expressed his astonishment that the expression laiv of Moses should always be used in
speaking of the written law , ** God , ' * said he , ** is our legislator , and we must consequently say the law of God , and not the laiv of JMtoses . ' * He demanded that the expression should be altered accordingly . Another member appeared in the ; tribune after him . He began by praising the scrupulous zeal of the
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selves on the funeral pile of their husbands . € « The iniquities of this people " says one of the missionaries , truly , < c are indeed of such a nature as tend to
harden one ' s heart against them . " Nobody can dispute strrely that it is desirable that they should be christianized , and thereby humanized . And when the end is so important , we cannot stop to civil at the means . It would be
better that they should not be "Calvinists ; but it is first of < all necessary that they should be Christians .
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last speaker , but he did not think that his amendment ought to be adopted , " I can safely maintain" said he , " without a wish to offend the last speaker ,
that my parents were , to the full , as orthodox as he can possibly be . Yet I well remember to have heard them say always Torat Mosse % the laiv of Moses * in speaking of the written law . " He demanded that the wording of the commission should he maintained . Some
Rabbies delivered their sentiments in favour of the first speaker . A member observed , that whenever the expression , the laiv of Mosesy occurred , it was always understood to mean the laiv of God transmitted % o the Jews by Moses . He thought that the best way to reconcile the different opinions would be , to
insert this explanation in the minutes . This proposition was adopted . Another member ascended the tribune and spoke on the word abiba > in the 19 th and aoth verses of the 33 d chapter of Deuteronomy , which means Brother ; he thought that the word brother could be applied only to a feHow Jew . A member
observed that this word was not exclusively applicable to men of the sanae religion ; he quoted the 4 th verse of the 49 th chapter of Genesis , where it is u ^ sed in the more general acceptation of friend * He quoted also the iath verse of the 15 th chapter of Deuteronomy , in which the word Hebrew is joined with the word ahiha . Hence he concluded that ,
since the law joined the word Hebrew with that of brother * where it meant a man of the same religion ^ it clearly followed that , whenever these two expressions were not joined , the word brother had a more general acceptation . He quoted several other passages in sup *
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632 Intelligence . —Transactions of the Pqrhian Sanhedrim .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1808, page 632, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2398/page/56/
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