The Jew of popular English fiction is no longer _Moshesh_, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with “speculation.” The Fagin of young Dickens only a quarter of a century ago has now become the “gentle Jew Riah” of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses. _Tancred; or, the New Crusade,_ to mention nothing of meaner note, teaches us to admire and love the modern “Roses of Sharon,” those exquisite visions that are read to rest by attendants with silver lamps, and who talk history, philosophy, and theology with the warmth of womanly enthusiasm, tempered by the pure belief of a bishop of the Church of England, the learning of a German professor, and the grace of Madame Recamier. Miriam has become, in fact, a pet heroine with novel writers and novel readers, and thrice happy is the fascinating young Christian who, like “that boy of Norcott’s,” despite his manifold Christian disabilities, can win her hand and heart. Of the middle and lower classes of Jews the Englishman only hears that they are industrious, abstinent, and comparatively cleanly in person; decent, hospitable, and as strict in keeping the Sabbath as the strictest Sabbatarians could desire--perhaps, if he knew all, he would not desire so much. He is told that they are wondrous charitable in their dealings with those of the same faith, always provided that some mite of a religious difference does not grow to mountain size. The papers inform him how munificent and judicious is their distribution of alms, how excellent are their arrangements for the support of their paupers, who are never exposed to the horrors of the parish and the poor-house, and who are maintained by their co-religionists, though numbering in London at least 16·50 per cent. out of a total exceeding thirty thousand souls.[15] And he everywhere reads of Charities, public, private, and congregational; of Hospitals and Almshouses; of Orphanages, Philanthropic Institutions; of Pensioners’ and Widows’ Homes; Friendly Societies; of Doles of Bread and Coal and Raiment; of Lying-in Houses and Infant Asylums; of Burial Societies, male and female; of arrangements for supplying godfathers and godmothers managed by Benevolent Societies, Boards, Institutions, Committees, and Consistories. Like their charities, the educational system may be divided into three heads: Schools, public and private; Rabbinical and Theological Institutions; and Literary and Scientific Associations.