functions correspond almost exactly to those of their Persian prototypes. There
are also hosts of ministering angels, the Persian Yazatas, whose functions,
besides that of being messengers, were twofold,—to praise GOD, and to be
guardians of man. In their first capacity they are daily created by GOD’S breath
out of a stream of fire that rolls its waves under the supernal throne. In their
second, two of them accompany every man, and for every new good deed man
acquires a new guardian angel, who always watches over his steps. When a
righteous man dies, three hosts of angels descend from the celestial battlements
to meet him. One says, (in the words of Scripture,) “He shall go in peace;” the
second takes up the strain and says, “Who has walked in righteousness;” and the
third concludes, “Let him come in peace and rest upon his bed.” In like manner,
when the wicked man passes away, three hosts of wicked angels are ready to
escort him, but their address is not couched in any spirit of consolation or
encouragement.
There are various indications in the Talmud of a belief in the resurrection and
immortality of the soul. The resurrection, it teaches, is to be brought about by the
mystic influence of the “Dew of life” in Jerusalem. It does not uphold the dogma
of everlasting damnation, though it allows that the punishment of apostates,
idolaters, and traitors will endure for “generations upon generations.”
In conclusion, it is but fair that we should present the brighter and better aspect
of this extraordinary book, its ethical side, and afford some illustrations of the
moral and religious philosophy which pervades it,—which is its salt, and
preserves its savour. The following sayings have been translated by Deutsch.[23]
Many of them bear a striking resemblance to the great and glorious sayings of
the Gospels; and to us it seems impossible to doubt that they evidence the
influence of the former. It is true that the Talmud as a whole preceded the New
Testament, but as its redaction took place at a much later period, we see nothing
absurd in the hypothesis that its redactors had felt the spell of the Christian
teaching, and occasionally introduced some of its rare and precious threads of
purest silk into the coarse woof woven by traditionalists, scholiasts, and
commentators:—
The house that does not open to the poor shall open to the physician; even the
birds in the air despise the miser. He who gives charity in secret is greater than
Moses himself. Honour the sons of the poor, it is they who bring science into
splendour.
Let the honour of thy neighbour be to thee like thine own. Rather be thrown into