I ought to have spoken of Roman synagogues, since the building in the Ghetto to which I have been constantly alluding comprises four prayer‐ houses devoted to Spanish and Italian rites. It says much for Roman Judaism, that they did not consider ritual differences of such importance as to prevent them from forming one community for all charitable and congregational purposes. In Verona and in Modena some congregations even retained the German rite, which their ancestors who immigrated from the Rhine provinces brought with them, whilst they accepted the Spanish pronunciation. I wish that the Anglo‐Jewish community could see their way to imitate their example. Not that I think for a moment that the Spanish pronunciation is more correct than the German. Each system has its own mistakes and corruptions; and it is more than probable that the prophet Isaiah, or even the author of Ecclesiastes, would be as little able to follow the prayers in Bevis Marks as in Duke’s Place. But since the non‐ Jewish scientific world has, though only by pure accident, accepted the Spanish way of reading the Hebrew, I should like to see this trifling difference of _Ba_ruch over _Bu_ruch at last disappear, by pronouncing the camets‐vowel _a_ instead of _o_, and accepting similar little changes, which are of no real importance to us. The inside of these synagogues is even more simple than their outside. I was told that the synagogue which was burned down last winter, and which also formed a part of this building, could boast of many fine decorations and carvings, etc., but I could observe nothing of the kind in the synagogues I had occasion to frequent. Nor is there much of natural decorum in them, and they reconcile one perfectly to the worst of the Small Synagogues elsewhere. I venture to think that in this respect, too, we have to recognise Catholic influence. It was, I think, one of the leaders in the Oxford Movement who expressed his delight at seeing in Italy a woman poorly‐dressed coming into the church, who, after putting down the basket from her back, kneels before one of the many altars and says her prayers. A good deal of this familiarity in the place of worship may also be noticed in the Roman synagogues, where I have seen a woman come into the partition for men, notwithstanding their having a separate gallery, without bonnet or hat on her head, and with an infant in her arms, and listen there to the prayers, till she walked home with her husband. The other people were also very restless, coming and going often, whilst, as soon as the reading of the Law was over, the greater part of the worshippers left the synagogue. It was not a very delightful sight. A minus of decorum does not always mean a plus of devotion; just as little as a maximum of respectability and stiffness are to be taken as signs of true piety.