The annals of the Jews of Malabar date their arrival in that country as having occurred A.D. 70, the time of the destruction of Jerusalem by Titus. But others place this event in the fifth century of Christianity, when one of the persecutions occurred in Persia, and caused a numerous exodus of the Jews. The title which the Hebrew leader of the refugees is said to have borne is Rabbana; and that variation of the title Rabbi is said to belong to that special epoch. In features and colour these Indian Jews very nearly resemble the other inhabitants of the country; but their religious customs, their prayers, and their reverence for the Talmud, distinguish them clearly enough from all others. The Jews of Cochin China also claim a very high antiquity. In the latter part of the 17th century a letter was sent by them to the Synagogue of Portuguese Jews at Amsterdam, in which they asserted that their fathers had emigrated to the Indies when the Romans conquered the Holy Land; that they had founded an independent kingdom, which had lasted for a thousand years, during which time seventy-two kings had succeeded one another. But a civil war having broken out in consequence of the rivalry of two brothers, a neighbouring sovereign had subdued them. Since that time they had been in subjection to him; but they were nevertheless well treated and their religion tolerated. How much of this may be true, it would be difficult to say; but it appears to be beyond a doubt that the Jews of that country have long enjoyed great prosperity, and populate large and important cities. Mention is also made of another race of Jews dwelling in the neighbourhood of the Mahrattas. They call themselves Beni-Israel, and acknowledge no relationship with the Jews of Malabar, China, or Cochin China; but we are told that their Jewish physiognomies allow of no doubt of their origin; nor do they bear any resemblance to their Hindoo or Mahometan neighbours. There are other distinctions also between them and the other Oriental Hebrews. While they resemble them in the invocation of the Supreme God, in the observance of circumcision on the eighth day, in their observance of feasts and fasts, and especially of the great Day of Atonement, they do not celebrate the Feast of Purim and Dedication, do not possess the prophetical writings, have no remembrance of the destruction of the second Temple by Titus—in fine, are unacquainted with the history of their people since the time of the Babylonish captivity. If it were not a subject which past experience warns every prudent man to avoid, one would be tempted to inquire whether here were not to be found some genuine traces of the lost tribes of Israel.