the magistrate; are there related with all the fidelity and minuteness of a chronicle. There too are depicted the sources of that inspiration which animated and sustained the sinking hopes of the founders of the Spanish monarchy, from its organization as a little principality in the Asturias, down through the turbulent era of Moorish domination, until it attained the summit of greatness as the dictator of Europe and the arbiter of Christendom. These are the general characteristics of that incomparable monument of jurisprudence whose noble conceptions of the ends of legislation are best expressed in its own concise and energetic language: “The law is the rival of divinity, the messenger of justice, and the guide of life. It dominates all classes of the state, and all ages of humanity, male and female, the young and the old, the wise and the ignorant, the noble and the peasant. It is not designed for the promotion of private aims, but to shelter and protect the general interests of all. It must adjust itself to time and place, according to the condition of affairs and the customs of the realm, and confine itself to exact and equitable rules so as not to lay snares for any citizen.” Lost in the confusion attending the Conquest, the Forum Judicum was carefully preserved by the Moors for the benefit of future generations; and, recovered when the Moslem capital was taken by St. Ferdinand, it was subsequently translated into Castilian. Among the nations composing the heterogeneous population of Spain, the most important in intelligence, wealth, commercial activity, and talent for administration, in ancient times, were the Jews. Classed with the first colonists of the Peninsula, the earliest mention of Iberia by the Greek and Roman historians represents the Jewish population as already rich and prosperous. If we consider their intimate relations, kindred interests, alliances by marriage, and common inclination for traffic, with their Tyrian neighbors, it is not improbable that the settlement of the Hebrew in Bætica was coincident with that of the Phœnicians. The first National Council that assembled at Illiberis in 325--the same year in which were determined the principles of orthodox Christianity as set forth in the Nicene creed--inaugurated the long and bloody persecution which finally culminated in the wholesale expulsion of the unfortunate race by Philip V. By the canons of this council, the blessings of the rabbi, to which the husbandman seemed to attach a virtue and an importance equal if not superior to those presumed to attend the benediction of the priest, and which custom from time immemorial had invoked upon the growing crops, was declared an offence against religion, punishable by summary expulsion from the Church. The morose spirit of ecclesiastical bigotry did not hesitate to violate the rites of hospitality and cast a shadow over the amenities of social life. With an exquisite refinement of malice, it pronounced