to make converts than the House of Lords.’”[16] At last the long pause in the progress of Judaism, considered as a religion, seems drawing to an end; and we may hail its present advance as the continuance of that noble march which the Jewish race began to the music of Miriam’s timbrel. This last step forward of Reformed Judaism consists, according to its latest interpreter, in “the struggle now consciously and now unconsciously maintained to emancipate the Jewish faith from every vestige of tribalism, and to enshrine its wholly catholic doctrines in a wholly catholic form.” This end is to be pursued through the “DENATIONALIZATION of the Jewish religion, by setting aside all the rules and ceremonies which do not possess an essentially religious character or are maintained merely for the sake of the national, as distinct from the religious, unity.” The following are the modes in which this programme may be followed out:— 1. Reformed Judaism abandons the Messianic hope. It neither desires nor expects the coming of Messiah, and the resettlement of the Jews in Palestine as a nation it regards as retrogression toward tribalism.[17] 2. It rejects the theory of the verbal inspiration of the Old Testament, nor does it recognize the perfection and immutability of the law contained within the Pentateuch. 3. It rejects the theory of a Divine tradition recorded in the Mischna, and does not admit the authority of the Talmudic laws. 4. It puts aside, as no longer binding, all the legal, hygienic, and agrarian ordinances of the Pentateuch, together with the laws relating to marriages and to the Levites. 5. It cuts down the feasts and fasts to the Sabbath, the Passover, and four others. 6. It adopts the vernacular of each country for a larger or smaller part of the service of the synagogue, instead of retaining the whole in Hebrew. Besides these six great changes, there are two others looming in the distance. Reformed Judaism still regards the rite of circumcision as binding, though several distinguished reformers (notably Geiger) have recommended that proselytes should not be required to adopt it. Of the change of the Sabbath day from Saturday to Sunday, I am informed that the transference of the holy day has already been made by one synagogue in Berlin, which holds its services on the Sunday, and by many independent Jewish men of business; and that it is very much desired in some other quarters. The difficulty attendant on this change obviously is: that it would prove so favorable to the interests of Jews in a secular sense that, if adopted, the charge of worldly motives is certain to be brought against those who advocate it.