an individual, but from the congregation of Israel, gives them a sanction that nothing else could confer. The foreign Jew who comes to England from some country where there is not so much light, might, if he found such fables struck out of the English synagogue service, obtain a little light, and go back to his countrymen with the news, that the enlightened English Jews have rejected all these absurdities; and thus the moral emancipation of the nation might be prepared throughout the world. But no; the superstitious Talmudist from Turkey, or from Barbary, or the North, arrives in England, goes to the synagogue, and finds the same fables and the same superstitions that he had learned in his less favoured native land, and returns as he came. Perhaps he takes with him a copy of the synagogue prayers, printed in London, and exhibits to his countrymen Behemoth and Leviathan, the necromancers and the Sambation, adorned with all the beauty of English printing, paper, and binding. There is surely a great and solemn responsibility resting on those Israelites who do not believe these fables, to protest against their admission into the prayers of the synagogue. The honour of the nation, the welfare of their brethren, and the glory of God, all call for such a public protestation. The Jewish nation is a great and intellectual people, highly gifted by God with those powers that adorn and dignify humanity. But this is not the estimate formed by the world at large. Why not? Because the world at large knows only the fables and absurdities of the Talmud, but is ignorant of the real monuments of Jewish genius. What can be said, then, by an advocate for the Jews, to one who holds the Jewish mind cheap? All arguments will prove powerless as long as these instances of superstition and folly are contained in the Jewish prayers. The objector will still point to them, and say, If you want to know what men really believe, do not look at their controversial works, or their apologetic writings, but examine their Prayer-book. Consider not what they say to man, but listen to what they say to God. There they are sincere. What can we answer to this argument? Can we say that all the follies and intolerance of former generations are expunged? No; whether from love or from listlessness, there they abide to this day.