The subject of asceticism in Judaism has of late years been more sympathetically treated than used to be the case. The Jewish theologians of a former generation were concerned to attack the excesses to which an ascetic course of life may lead. This attack remains as firmly justified as ever. But to deny a place to asceticism in the Jewish scheme, is at once to pronounce the latter defective and do violence to fact. Speaking of the association of fasting with repentance, Dr. Schechter says: "It is in conformity with this sentiment, for which there is abundant authority both in the Scriptures and in the Talmud, that ascetic practices tending both as a sacrifice and as a castigation of the flesh, making relapse impossible, become a regular feature of the penitential course in the medieval Rabbinic literature" ("Some Aspects of Rabbinic Theology," 1909, PP. 339-340). Moreover, the fuller appreciation of the idea of saintliness, and the higher esteem of the mystical elements in Judaism--ideas scarcely to be divorced from asceticism--have helped to confirm the newer attitude. Here, too, Dr. Schechter has done a real service to theology. The Second Series of his "Studies in Judaism" contains much on this subject. What he has written should enable future exponents of Judaism to form a more balanced judgment on the whole matter. Fortunately, the newer view is not confined to any one school of Jewish thought. The reader will find, in two addresses contained in Mr. C.G. Montefiore's "Truth in Religion" (1906), an able attempt to weigh the value and the danger of an ascetic view of life. It was, indeed, time that the Jewish attitude towards so powerful a force should be reconsidered. LOST PURIM JOYS The burning of Haman in effigy is recorded in the _Responsa_ of a Gaon published by Professor L. Ginzberg in his "Geniza Studies" ("Geonica," ii, pp. 1-3). He holds that the statement as to the employment of "Purim bonfires among the Babylonian and Elamitic Jews as given in the _Aruch_ (s. v. [Hebrew: shin-vav-vav-resh]) undoubtedly goes back to this _Responsum_." On Purim parodies much useful information will be found in Dr. Israel Davidson's "Parody in Jewish Literature" (New York, 1907). See Index s.v. Purim (p. 289). For a statement of the supposed connection between Purim and other spring festivals, see Paul Haupt's "Purim" (Baltimore, 1906), and the article in the "Encyclopaedia Biblica," cols. 3976-3983. Such theories do not account adequately for the Book of Esther. Schodt _(Juedische Merkwuerdigkeiten,_ 1713, ii, p. 314) gives a sprightly account of what seems to have been the first public performance of a Purim play in Germany. JEWS AND LETTERS Leopold Loew investigated the history of writing, and of the materials used among the Jews, in his _Graphische Requisiten und Erzeugnisse bei den Juden_ (2 vols., Leipzig, 1870-71).