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deavored to make the whole life of the Jew congregation will assist us in unfolding these

one continued train of religious exercises, and who are familiar with the peculiar spirit of that vast compilation, the reflex of many centuries and of many countries, will be able to understand the wide chasm which a return to the simple and plain doctrines of the Old Testament implies, both with regard to religious observances and the whole tenor of thought. A close and active intercommunion between a sincere Talmudist and a Reformed Jew would be impossible, did not the spirit of our age imperceptibly smooth down the differences and lessen the distance. The Reformers follow their ordinary pursuits on some days which are kept as sacred festivals among the Talmudists; for as they do not wish to observe a greater number of holidays than the Pentateuch ordains, they have abolished the second days of the great festivals, introduced at an early period on account of the difficulties of astronomical calculation. They have materially changed the service in the Synagogue. They have thoroughly revised the old Prayer-book, omitting some portions and modifying others. They use the organ, which is strongly deprecated by the Talmudists because it is employed in Christian churches; and they have introduced the public confirmation both of boys and girls.

So far the tenets and practices of the British Reform Jews evince a liberal spirit and an unbiassed appreciation of the postbiblical literature of their forefathers. Nor are we disposed to lay great stress on the fact that they have not in all respects freed themselves from the bonds of tradition; since even the German Reformers find it impossible entirely to dissolve the ties which connect them with the past, and have retained in their public worship many features endeared to their race by long and familiar custom. But we cannot help observing that they still exhibit a rigidity and inflexibility of religious thought which preclude them from a deeper and a philosophical investigation of their creed. They remain unconditionally in the fetters of the ceremonial law. They reject every attempt at a more spiritual acceptation of the injunctions of the Pentateuch. They would consider an abandonment of the ritual observances as equivalent to the abandonment of Judaism itself. The sermons of the minister of their chief

views before the reader; and they will enable us justly to estimate the position which their sect occupies in the development of the Synagogue.

We are fully prepared for the general principle of their belief, "For Israelites there is but one immutable law-the sacred volume of the Scriptures, commanded by God to be written down for the unerring guidance of his people until the end of time" (vol. i. p. 7); or, "To declare that the revelation of Sinai is superseded is, to our thinking, nothing short of rebellion against the Divine word." We are prepared for the remark that "Revelation, in the full sense of that hallowed word, began at Sinai, and with the grave injunction to keep the Sinaitic precepts it terminates" (ii. 18); which words are evidently intended to imply a double polemical point, directed on the one hand against the orthodox doctrine of a primitive revelation vouchsafed to the early patriarchs, and, on the other hand, against the "Oral Law," believed to have likewise been communicated on Sinai, and enlarged by later generations. We are not surprised to find a rebuke administered to those "who are willing to apply to the Scriptures the same standard of criticism which is employed in reference to all other writings that are addressed to the human understanding." But the fearlessness with which they treat the precepts of tradition might have led us to suppose an approach to a liberal interpretation of the Hebrew Scriptures also. Such anticipations, however, are totally disappointed. The declarations in this respect are decided and unmistakable :

"Moses not only affixes the stamp of perpetuity to the dogmas of his code, but likewise to every ritual ordinance" (ii. 95).

Excepted are, of course, those laws which are of a strictly local character and limited to the Holy Land, as those relating to sacrifices and priests, to land and inheritance. But circumcision, phylacteries, the rites of Passover, the fasts and festivals, are instituted for all eternity. That this was the belief of the Jews at the time of Christ is deduced from the writings of the Evangelists. But even after the advent of the Messiah the law of Moses is to be observed in its fullest extent.

"No portion of the Mosaic law is to be abrogated; its very ordinances and ritual practices are to be in force."

To sum up the British Reform Jews may in a certain sense be justified in asserting that "their Synagogue manifestly embodies

It will be admitted that this unrelenting the exalted idea of the regeneration of Jewtenacity with regard to external observances ish worship" (ii. 17); for they have reis sufficient to characterize the spirit and moved "many superstitions and abuses tendency of the British Reform Jews. It which they felt as most intolerable evils" accounts for the fact that in reading their (ii. 19). But they have still to take that dogmatical writings, even those composed most important and decisive step which with skill and ability, we feel ourselves ban- would bring them into harmony with modished within the limits of old and narrow ern thought, or enable them to take an acconceptions. In spite of their rejection of tive part in the progress of historical critiTalmudical authority, they have not imbued cism. themselves with that free spirit of historical On the special and literary merits of Proresearch which enables the mind to distin- fessor Marks's volumes we can be brief. We guish the ideas from the form in which they would, above all, point out the beautiful are embodied. They have, in fact, rather spirit of toleration which pervades his pages. shaken off some of the views and practices He enjoins this duty so repeatedly and so forof bygone ages, than adopted the mode of cibly that it in some measure relieves the thought that distinguishes the modern time. harshness which his rigorous adherence to the After these remarks we shall not expect ceremonial law certainly involves. Hence he to find in their religious works an imposing does not scruple to quote in his sermons array of profound arguments. Yet we Christian authorities; and we meet with the might look for some concessions to reason names of Archbishop Newcombe, Lowth, in the writings of men who desire to de- Channing, Clarke, Ewald, Hengstenberg, and serve the name of modern reformers. Occa- others. We shall, however, not be surprised sionally, indeed, we meet with attempts at to find that he sometimes disclaims their views logical inferences and conclusions. But these and interpretations; that he believes Chrisattempts exhibit such a childlike naïveté, tianity to have promoted civilization "only that they tend, even more than simple dec- as far as she has availed herself of the ethilarations, to prove the unlimited sway of cal teachings of Moses and of the prophets " confiding faith. In order to show that the (ii. 18); that even if Christianity had never Talmudical precepts form no essential part existed, the principles of the Old Testament of the Jewish religion, our anthor gravely would have become known to the whole argues:world" (pp. 83-86); "that the Christian dogmas have been the cause of endless persecution and bloodshed" (p. 80); and that he assigns to " the domain of poetry and idiology," precepts like "whosoever shall smite thee on thy right cheek, turn to him the other also" (p. 80). "Nor shall we stop to examine how far controversial sermons such as those on the Messiah, containing elaborate discussions on the distinctive dogmas of Christianity, are appropriate and profitable in the Synagogue" (ii. 63-89), though we readily admit that they nowhere exceed the boundaries of considerate moderation. An analysis of the value of his own scriptural interpretations, would scarcely fall within the province of this journal; and we forego therefore to enter into his remarks on some passages of Isaiah and Ezekiel (ii. 64, 106). But his sermons are throughout characterized by earnestness and zeal, by benevolence

"David evidently knew of no other code save that which had been revealed through Moses, and yet he pronounced the law to be perfect. To change anything that is perfect is necessarily to make it imperfect; to amend perfection is to attempt what is manifestly impossible” (ii. 92).

And in order to point out the immutability of the Sinaitic covenant, he remarks:

"Once concede the proposition that God himself is the author of the Pentateuch, and that, proceeding from him, it must be essentially of a character to render mankind blessed here and hereafter, and it will be difficult to resist the conclusion that a law which the Almighty himself has declared sufficient to secure the temporal and eternal well-being of those to whom it is addressed, cannot fail to preserve its efficacy and its binding force unimpaired to the end of time" (ii. 92).

and humility, by love and truthfulness; and as the one on which the road from Dürkhis language, though it may sometimes ap-heim to Neustadt runs, extends from Neupear to want elasticity and grace, is always stadt to the southern limit of the Haardt clear and manly, direct and precise, and it range at Landau. The geological character occasionally rises to fervent and even impas- of this slope is different from that of the great sioned eloquence. He is, therefore, pecul- plain which extends to the Rhine, the latter iarly happy in those addresses which are being either tertiary or alluvium, while the devoted to the injunction of moral precepts; slope is formed of the detritus that has for there uprightness of character and force been washed down from the hills. The of diction combine to produce a deep and whole face of this slope is covered with vines. beneficent impression. On the whole, his The vine cultivation is on so enormous a volumes are an honorable testimony to his scale that nothing in Germany, not even in ability and personal worth, and a strong the Rheingau, from whence the most celeproof of the great advantages which his con- brated of the German wines come, can be gregation is certain to derive from his zeal compared to it in extent. For some fiveand energy. and-twenty miles the high-road passes through the midst of a succession of vineyards, without a trace of any other cultiva tion meeting the eye of the traveller. Though the wines of this district do not command such high prices as the wines from the Rheingau, and are not much known out of Germany, the cultivation is conducted with as much care as in the Rheingau itself, and the wines produced are more generally consumed by the Germans themselves than any other of their wines. The Deidesheimer and the Förster are the best of these wines, and immense quantities of them are sent to all parts of Germany. The former is usually recommended by the German doctors to their patients as being the least acid of their wines. The vineyard from which these two wines come is in the immediate neighborhood of Dürkheim. A very good class of wine is made at Dürkheim, but the grapes grown there are for the most part tablegrapes, as the Germans say, to be used in the grape cure and for the purposes of export. Immense quantities of them are sent daily to all parts of Germany, and no grapes enjoy so high a reputation in that country. Grapes differ materially from each other in quality: the grape which is best adapted for the purpose of making wine is not generally so wholesome and so agreeable to the taste as another which will produce an inferior wine. About twelve to fifteen different sorts of grapes are grown at Dürkheim. Many of these, if not most of them, may be often found in the same vineyard. A little practice will enable any one in a very short time to distinguish, by the eye, one sort from another; for differences exist between them not only in color, but also in form and size,

From The London Review. DURKHEIM-THE GRAPE CURE. DURKHEIM is the head-quarters of the grape cure in Germany. Meran, in the Tyrol, and Vevay and Montreux, on the Lake of Geneva, have a high reputation, and are much resorted to for the same purpose, but in Germany Dürkheim is the place which enjoys most fame. It is on the left bank of the Rhine, in the Bavarian Palatinate, and is distant about fourteen miles due east from Mannheim. The nearest railway station is Neustadt, a small town on the line from Mayence to the French frontier at Forbach. The drive from Neustadt to Dürkheim, a distance of about nine miles, is very beautiful, and is to be preferred to that from Mannheim. The road is a very good one, and runs along parallel to and at the base of the Haardt range of mountains, on a slope which has been formed by the action of water on the light, sandy, and friable soil of those hills. From a few miles to the north of Dürkheim to about twenty miles to the south, the Haardt range of mountains on its east side runs almost due north and south, leaving an immense flat plain of about twelve to fourteen miles in breadth, intervening between it and the Rhine. This plain is very highly cultivated, and abounds in every sort of crop. The Haardt range is considered to terminate in the neighborhood of Landau, the mountain on the south side of the stream which flows through that town being properly the Vosges, though the one range is merely a continuation of the other. A slope of the same character, and due to the same causes

as well as in the thickness of the skins. The an average, about the middle or the first week leaves, also, of the different sorts differ in in September, and lasts to nearly the end of form and size. To the taste the differences October. Everything depends on the state of flavor are at once perceptible. Persons of the ripeness of the grapes. The amount who have not been through a vineyard, and of grapes daily taken by persons undergoing have not had the opportunity of testing one the cure varies from about four and a half different sort of grape after another, can to seven or eight pounds; in some cases hardly believe that there is so great a differ- even as much as nine pounds are eaten. They ence in flavor between the different surts as are taken three times a day, at the same does, in fact, exist. The grapes used in the hours at which mineral waters are usually cure are generally of four or five sorts; the drunk in Germany before breakfast, at two most commonly employed are called the eleven o'clock in the morning, or two hours Gutedel, and the Austrian. They are both before dinner, and at from five to six in the white, with thin skins, and are both of them evening. Persons generally commence the sweet and well-flavored. The black Bur- cure with from two to three pounds a day, gundy grape, and the small dark red Tram- and advance daily in quantity till the larger iner, which has been introduced from the limit is reached. The skins and the seeds Tyrol, are also much used in the cure, though should not be swallowed. The largest pornot nearly to the same extent as the two al- tion is usually consumed at eleven o'clock. ready mentioned. The Burgundy grape is Some doctors do not allow their patients to a very fine grape, and is, both in flavor and take any other breakfast than the grapes, look, very like what is called in England the accompanied by a roll of bread. The usual black Hamburg. The Traminer is a very plan, however, is to permit them to take a pleasant sweet grape, with a scented or aro- breakfast of tea or coffee with bread, but no matic flavor, and a very thick skin. In cer- butter, after the grapes. A strict diet is unitain cases, it is found to disagree with pa-versally prescribed; all fat, sour, or spiced tients as being too heating. The Riessling, meats, and pastry are forbidden; a small the grape from which all the most celebrated wines of the Rheingau are made, is not used in the cure, and is not considered by the Germans as a good table grape. Chemical analysis shows that it contains more saccharine matter than either the Gutedel or the Austrian grape; but at the same time its acid properties are stronger. The Burgundy grape is still sweeter than the Riessling, but its acid qualities, though less than those in the Riessling, are greater than those in the Gutedel or the Austrian, and therefore it is not so much used in the cure as they are. The acids which are found in the juice of all grapes, in greater or less proportions, are tartaric, citriq, and malic acids. Much albumen, gelatine, and gum, as well as a considerable quantity of alkaline matter, are always found. Careful analysis has also discovered in all grape-juice traces of tannin, and even oxide of iron. An excess of acids in the grape is found, not only to interfere with the digestion, but to affect the mouth and the teeth in such a way as to prevent a person from being able to continue the cure for the requisite period.

The grape cure lasts from three to six weeks. The regular season commences, on

quantity of white light wines is permitted, but red wines, beer, and milk, must be avoided. The evening meal should be a very light one. The system pursued at Dürkheim is the same as the one followed at the other places where the grape cure goes on; and the grapes which are used in the cure both at Vevay and Montreux are, as at Dürkheim, for the most part the Gutedel and the Austrian varieties.

There is a small Kurgarten at Dürkheim, formerly the garden of the castle, where a band plays at the regular hours appointed for the eating of the grapes. On one side, under the trees, there are tables covered with large baskets full of the varieties used in the cure. As at Ems and other places where mineral waters are drunk, it is the fashion for every one to buy a glass for himself, so here, every one must be provided with a basket to carry the grapes which he purchases from the attendants at the tables. The price of the best grapes is at present only two and a half pence a pound. To a stranger the sight is an amusing one, and very different from anything to be met with elsewhere. Numbers of people are seen walking up and down in the little garden,

all.

On the tables where the grapes are sold, there is generally a small grape-press, a miniature of the one used in the making of wine, for the purpose of squeezing out the juice or liquor, which is sometimes preferred to the grapes themselves. Persons whose mouths or teeth have been affected by the acidity of the grapes are frequently obliged to give up eating them and drink the juice or must instead. The "munching" one's own grapes is by no means essential to the cure, but the liquor pressed out is so strange, so unlike the grapes themselves, and so unpleasant, that few persons will prefer it, except they are obliged to do so.

each with a small black basket, full of grapes, to be, may be doubted, without at the same in his hand, which he is eating with great time impugning the system altogether. In rapidity, as if he were doing it for a wager. this, as is in most other cases, truth lies perThe place is, as may be imagined, covered haps between the extremes. A free use of with grape-skins, though some of the burly, grapes is probably good, and may be beneround-shouldered Germans bolt skins and ficial in the alleviation of many complaints. The action of the vegetable juices upon the animal system is a subject most imperfectly understood. Some of them, it is known, have a most powerful action as well in the prevention as in the cure of disease, but how that action takes place is still one of nature's secrets. The man who prohibits wholesale the vegetable juices, and crams his patients with mutton chops and bread, is a greater charlatan than the grape doctor who gorges and stuffs them with grapes. The course of regimen pursued by the latter includes all sorts of light and nutritive diet, whereas the former forbids even the moderate use of articles of food which seem to be especially suited for the wants of the animal system, and which in many cases, his patients have an eager craving for. Of all the vegetable juices, none seems so well adapted for man as that of the grape. In times of serious sickness, and especially in cases of fever, grapes are frequently the only food which is cared for and eaten with pleasure. Nature tells, with an unerring voice, its real wants, and speaks out with an emphasis that cannot be gainsaid. The food which, on occasions of severe crisis, when nature is put to its strain and reduced to the lowest ebb, the human system calls for, must not only be a healthy one, when taken in moderation, but must also be instrumental in the alleviation of disease. Whether the healthy action of grape-juice be due to its tartaric or citric acid, or to its sugar, or to any other of its constituent parts, or to them all in combination, neither chemists nor physiologists can tell. The property which the saliva has of turning cane-sugar into grape-sugar, seems to speak in favor of the sugar; but other facts, well known to doctors and physiologists, will support the claims of others of the component parts.

The disease in which the grape cure is considered by the German doctors to be most beneficial is in affections of the mucous membrane of the respiratory organs. The secretive powers of this membrane are roused, and it is enabled to throw off obstructions which have assumed a chronic form. Cases of bronchitis and pneumonia are said to have been often cured even in patients of a scrofulous constitution; and much benefit is said to have been experienced by persons affected with tubercular consumption in its earlier stages. Where spitting of blood has set in, much caution must be used as to the amount of grapes taken. Persons affected with any of these complaints are in the habit of coming to Dürkheim yearly from all parts of Germany.

Dürkheim possesses an advantage over other grape-cure places in having close to it a brine spring, which enables patients to combine the use of salt baths with the grape cure. The union of the two remedies is said to be especially beneficial in all maladies affecting persons of a scrofulous tendency. Complaints of the heart and liver, as well as other internal complaints, gout, and even Bright's disease, are claimed by the grape-cure doctors as coming within their scope and range.

Whether the efficiency of the grape cure in the alleviation of disease be as great and as beneficial as it is claimed by its advocates

Like hydropathy, homeopathy, or the cure by the drinking of mineral waters, the grape cure is perhaps carried to excess by its own practitioners. There is, however, truth in it, and it must not be treated with levity or ridicule. Much good may and little if any harm can be done by it. The process

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