existing circumstances, could possibly not have been attained by any other means."

The soundness of the methods adopted has been demonstrated by the rapid growth of very modest beginnings, and the complete achievement of the objects of the organizations. If the Jews have lived down the reproach of the days of ignorance, the fidelity, devotion, and practical good sense of those who stood by their brethren when to do so was to share the silent disdain of the cultured and the loud jeers of the vulgar, deserve their lasting recognition. Since 1848 civil liberty has widely extended her blessings over the Old World, and the new-comer of to-day needs but rarely the helping hand to fit him for his new sphere; even those who come from parts as yet unregenerated by a liberal policy are speedily absorbed into the numerous organizations, and moulded into orderly, law-abiding members. There has, moreover, risen a generation of native Israelites, differing in no wise from their Christian fellow-citizens save in their religion. Educated in the schools and colleges of their country, imbued with their spirit, and represented in all the liberal professions, they help to impart to all Hebrew institutions, as far as desirable, their American complexion. Because some of the original purposes of the societies have become obsolete, the idea of divesting them of all secrecy and ceremonialism has received much favor, and been earnestly advocated in recent conventions.

We thought it right to acquaint our readers with the origin and scope of the Jewish orders, because, in the first place, we wished to show once more that the Jew does not migrate from country to country in search of rich pastures only, but giving his heart to none, because he reserves his patriotic love for the land of his fathers. It is not yet out of date to disprove the allegation, seeing that it is even now repeated, with great vehemence, in quarters where it might least have been expected. Leaders of the Liberal party in England have raised the "No Jewry!" cry, because the English Israelites refused to join in the fanatic ravings against Turkey. Mr. Gladstone and Mr. Froude struck the key-note, and the ultra-radical Mr. Goldwin Smith reached the highest pitch in asserting that it is a vain thing to hope to make patriots of the Jews; wherefore he sagely tendered to Christian nations the statesmanlike advice to place this alternative before the ob

stinate race either to renounce their hateful monotheism, and accept that of his own construction, or go back to Palestine. The professor forgot that the chief offender, Earl Beaconsfield, has long since abandoned the Jewish monotheism; has even become a defender of the Established Church; that the crime of the Jews is the identical one of which the most intensely English of the English-the Conservative party-is guilty; and that, across the Channel, it is the Liberals with whom the Jews coincide in this point. The truth is, the Jews refuse to treat the tremendous issue now before the English nation as a mere party question, and so far have felt in the matter just as the majority of the English people feel, since they have sustained Disraeli and repudiated Gladstone. And, as regards the influence of religion on the patriotic sentiment, let us hear the opinion of Mr. Lecky, a writer of no Hebrew proclivities, who says, "But patriotism itself has never found any place in Christian ethics;" and again, "A candid examination will show that the Christian civilization has been as inferior to the pagan ones in civic and intellectual virtues as they have been superior to them in the virtues of humanity and chastity;" and he cites the saying of Tertullian, the great father of the Church, "Nec ulla res aliena magis quam publica." *

In the next place, we desired to disarm the suspicion that the Jewish fraternities serve political aims, or may conveniently be turned into engines for party purposes. Let our readers understand that neither these, nor, in fact, any one of the Jewish organizations for religious or charitable ends, will lend themselves to such abuses. The political creed of the Jew is entirely independent of his religious one; he chooses his side according to his own convictions, and is, as a rule, intolerant of dictation of any kind, most of all ecclesiastical. Besides, where there is no hierarchy to issue the mot d'ordre, no supervisory assembly over the rabbi or his flock, no power in the rabbi to deny to the refractory member any one of his religious privileges, party discipline and hence concerted action are manifestly impossible. If unanimity does sometimes appear, it is the spontaneous action of a com

* "History of European Morals," ii., pp. 148-154. Lecky describes the intense satisfaction with which the Christians beheld the calamities that overwhelmed the Roman Empire. For some able remarks on the relation of the Jews to the Turkish question, see “The Conference and the Crisis,” by Alfred H. Louis, London, Bentley.

mon feeling; as, for instance, when the still lurking prejudice is invoked to cast an unmerited slur upon one of the race, or when his religion is used as a lever to thrust a candidate from a position to which the people's suffrage has raised him.

A new feature in the social life of the Jews is the Young Men's Hebrew Associations, which, originating in New York, have begun to spread over the land. Though founded on the pattern of the Christian Associations, they differ from the latter in this essential point, that there is no missionary-work connected with them. They do not aim at the propagation of any definite form of Judaism. They are free from all dogmatic restraints, hold no religious services, distribute no religious tracts, and receive as members young men of all shades of opinion, both believing and unbelieving. No applicant is questioned for his faith or his race. They are Jewish only in so far as their members are of that stock, and favor Judaism to that extent only that they contribute, by means of lectures, classes in Hebrew and in history, to the knowledge of Judaism, and thus encourage faithfulness to its general teachings. Their principal design is, social entertainments of a pure and elevating character, and the cultivation of literary tastes among the younger members of the community.

That a liberal spirit is fostered in these Associations appears from the fact that Christian scholars and clergymen, among them some of pronounced orthodoxy, have been invited to lecture before them. All have responded to the call with praiseworthy alacrity, and, in the selection and treatment of their subjects, evinced that tact which marks true culture and the higher grade of toleration. The throngs of uplifted Hebrew faces listening with delight to the eloquent words of Christian clergymen, and the loud cheers which rang through the densely-filled hall, deserve to be classed among the promising signs of the time.

There are large tracks between the various denominations where friendly offices might be exchanged, without infringing upon the peculiar domain which the different bodies are bound to protect. If the example set by the Hebrew societies were followed by others, the cause of religion would be materially strengthened. Friendly relations with the Young Men's Christian Association were sought, but met with no response.

Social Adhesion.

The social coherence of the Jews, which continues in spite of the acquired civil equality, still puzzles the Gentile observer. To the theological mind it argues a divine purpose with the chosen, but temporarily rejected, race; to the philosopher, the astounding pertinacity of traits of character; to those hostile to the Jews it is a proof of a secret conspiracy against the welfare of Christian nations; and the most general impression is, that pride of race lies at the bottom of the strange fact. Even Mr. James Freeman Clarke has no other explanation to offer. He says, "Hereditary and ancestral pride separated them (the Jews), and still separates them, from the rest of mankind."*

How singular, indeed, that, when the Jew attempts to quit his reserve and mix freely with his neighbors, he is repelled and unceremoniously shown back to his own tribe; and, if he keeps there, he is accused of hereditary and ancestral pride! We need not dive for an explanation to great depths; the reasons lie much nearer the surface; so near, indeed, that even "he who runs may see them-perchance in the accuser much more than in the accused.

Be it remembered that most of the heads of families are of foreign birth, and were of mature age when they pitched their tents on this free soil. They had contracted their social habits, which to abandon they saw no reason whatever. They readily fell in line for the discharge of their civic duties; but their private life, their domestic customs, which were of the GermanJewish type, they could not all at once change without causing a rent in their most intimate relations. These are far too precious for such experiments. People whose strongest affections centre in their homes are naturally tenacious of their manners and usages; and none should understand this better than those of the Anglo-Saxon stock, who themselves carry their household gods with them wherever they go. Besides, recreation after the exacting labors of the day a man can find nowhere except in places where he may move in perfect ease and freedom; and these, again, the society of his equals in temperament, language, and taste, alone will afford him. The Jews do not differ in this re

"Ten Great Religions," p. 503.

spect from other foreigners, all of whom show a decided preference for their own circles.

In the civilized countries of the Old World the seclusion of the Jews has almost entirely disappeared, and it would cease here much sooner but for the ecclesiasticism which enters so largely into the formation of American society. Christianity, although not legally dominant, is yet practically so. Where the spirit has departed, the phraseology still remains. Everywhere the tenets of that faith are assumed as beyond question, making conversation often embarrassing to the dissenting Israelite. No matter how much or how little the Gentile believes of the dogmas, their assumption does not inconvenience him; no need for him to guard against the charge of supineness and insincerity to which, however, the Hebrew lays himself open if he fail to record his dissent. Nor is it the dogma alone which enjoys such a preeminence. The laws of morality, the motives of kindness, the graces of conduct, are also marked with the device of the Church. We are not speaking now in the way of censure; we simply state facts which are patent to all. But let the candid reader realize for a moment the feelings with which an Israelite must hear every virtue under heaven-manliness, candor, honor, humility, love, forbearance, even charity and the sanctities of home, nay, courtesy itself- -a matter in which the coarse Norseman was the disciple of the polished and courtly Oriental-stamped with a name that degrades him and makes him appear a graceless intruder into the circle of the elect—and the problem of Hebrew retirement will lose much of its mystery. It will then appear why the Hebrew philanthropist does not yet take that personal share in the benevolent labors of his fellow-citizens which he is most willing and unquestionably able to bear. Where his money is welcomed his faith is proscribed. Dear and near to his heart as many of the beneficent efforts for the amelioration of the conditions of the poor are, he can do no more than aid them with his purse, for he knows that his just sensibilities will not be consulted. We readily admit that often no insult is intended; but that does not take the sting from a reproach, pronounced or implied. If long habit is pleaded in extenuation, our answer is: The time has surely come to conquer it. Some think that the Jew himself ought, by abandoning his reserve, to remove the obstacle in his way. That may be so;

but