dark-eyed men around, you are a poor pale-faced, flat-nosed Saxon, to be preyed on and victimized to any extent. Here and there you see a foreigner in the picturesque garb of the East, looking sad and solitary as if he really remembered Zion, as if he had walked along the shores of Galilee, rested beneath the shade of the cedars of Lebanon, or had drank of “Siloa’s brook, That flowed fast by the oracle of God.” Occasionally a Jew will rush in, seize a prayer-book, and, shutting his eyes, gabble on at a prodigious rate as if he had started late and had to make up for lost time, and his repeated bowing to all points of the compass is, to the spectator, of a very perplexing character. In this quarter the Jews, as regards appearance, are not very wealthy, nor have many of them very clean hands, nor, except on certain occasions, are the synagogues very well filled. Here you fail to recognise the swell Jews of Margate and Ramsgate, of Brighton and the Boulevards, the fact being that the rich Jews, like the rich Christians, have gone further west; yet the Montefiores belong to Bevis Marks, and the Rothschilds to the great congregation in Duke’s Place. Such are the London synagogues, including, in addition to those we have already referred to, those in Fenchurch Street, St. Alban’s Place, Maiden Lane, Cutler Street, Islington, Portland Street, Bayswater, and others. But the reader will ask, What of the ladies?—most of our churches and chapels would look intolerably destitute without them. The answer is, all the duties of their worship depend entirely on the males. The Jewesses are allowed to sit in a gallery. At Bevis Marks you see they are there, that is all. Whether they are white or black, whether they listen or not, it is impossible to tell, as they are concealed behind a lattice-work almost as impervious to male eyes as those behind which, on the night of a debate, our House of Commons hides our British fair. In other synagogues their gallery is open, and they can see and be seen. Even these ancient people are moving with the times. The _Jewish Record_ says, “That the Synod of Jewish Rabbis, which has just been held, has recognised three new principles. 1. Individual authority in religious matters. 2. The primary importance of free scientific investigation. 3. The rejection of the belief in Jewish restoration. The Synod also recommends choral services and the use of the organ in the synagogue, and musical performances on Sabbaths and festivals.” This paragraph is not exactly correct. The Synod was one of little importance, and the principles enunciated were not affirmed, only discussed; but I quote it as an indication of the spirit existing in our day in all the religious circles of our land. CHAPTER III. THE REFORMED JEWS.