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"If any person be pursued by a serpent or a scorpion, it is lawful to charm it to prevent it from doing injury. Rambam has written, He that charms a wound, or reads a verse from the law (as a charm), and also he that reads over an infant that it may not be afraid, or who lays a roll of the law or phylacteries upon a child, are not only to be accounted as one of the charmers and magicians, but as of the deniers of the law, for they use the words of the law as medicine for the body, whereas it is only a medicine for the soul. R. Isaac says absolutely, that he who charms a wound, mentioning at the same time the name of God and spitting, is the charmer of whom it is said that he has no share in the world to come: but if he does not spit, the matter is not so grave. It is, however, forbidden to use a verse as a charm over a wound, even though there will be no spitting nor mentioning the name of God. But if life be in danger, every thing is lawful; and it is lawful to read a verse as a defence, for instance at night in bed." (Joreh Deah. § 179.) From this it is pretty plain that the charming of serpents was allowed, not as Rambam says to quiet the mind of him that had been bitten, but to prevent injury, for it is allowed before the man is bitten at all, if he be only pursued by a serpent or a scorpion. But what a picture does this whole passage give us of the religious state of the Rabbinic Jews, both rabbies and people. Here you have the people described, not by Christians, but by the rabbies themselves, as sunk in the depths of superstition, using a sepher torah, a roll of the law, or phylacteries as a sort of charm for the benefit of children, and you have the rabbies forbidding this at one time, but allowing what is equally forbidden by God, to charm serpents: and, in case of danger, declaring that "Every thing is lawful," that is, allowing them to do what
