Our author contrasts the black caps of the Jews with the red of the Moors, and has other quaint details as to costume. He then calls attention to the religious unanimity of the Jews. “They are signally vigilant to avoid divisions, as looking upon those among Christian Professors, to be an argument against the truth of the things they profess.” This is amusing, coming from a man who, throughout his life, was a rather sturdy opponent of union among the Christian bodies. And what would he think of the unity among Jews if he could see _our_ “present state”? Addison then enters into a eulogy of the sobriety and temperance of the Jews; he terms their conduct “well civilised,” and declares that they “cannot be charged with any of those Debauches which are grown unto reputation with whole nations of Christians.” Then he specifies. “Adultery, Drunkenness, Gluttony, Pride of Apparel, etc., are so far from being in request with them that they are scandalised at their frequent practice in Christians.” Again and again the author laments that he has to praise the Synagogue at the expense of the Church. But he takes it out in firm abuse of the rabbinic theology, information on which he obtained from a local Rabbi, “Aaron Ben-Netas”--a not unlearned man, he says, one who only needed to be a Christian to be thoroughly worthy of esteem. But we must pass over Addison’s elaborate analysis of the Jewish creed, and of his many curious and mostly accurate details on rites and superstitions. The notable thing is that as soon as he touches fundamental social questions, his eulogy of the Jews reappears. “Orderly and decent” are the adjectives he uses of the Jewish marriage customs. I regret that I am unable to find space for Addison’s allusion to the fashions of dressing the brides for the canopies, or rather “bowers and arbours,” which in Barbary replaced the canopies used in other countries. Thus the custom in some American homes of performing Jewish marriages under a floral bower rather than a canopy has its analogue in the past. Very significant is another statement about marriage. Theoretically he found polygamy defended, but monogamy was the rule of life. “The Jews of whom I now write, though they greatly magnify and extol the concession of polygamy, yet they are not very fond of its practice.” He ascribes this abstinence to policy rather than to religion, and there is more truth in this than Addison saw. For such social institutions are entirely a matter for the social conscience, and “policy” dictates them. So long as social institutions remain within the bounds of such sanctification as religion can approve, religion must be content to follow “policy.” Monogamy is so clearly felt to be the best policy for mankind, under modern conditions, that religion in the West maintains it. “Religion” and “policy” are here at one.