the Hebrew language. But if, like all other ministers, our reader would make a chapter or verse the subject of an English discourse, once a week, at the expiration of the year the people would, at all events, know something of that religion, which at present they so little regard." The foregoing paragraphs express the principal objects asked for in the "Memorial," signed by fortyseven Israelites of Charleston; and which was rejected by the Vestry, without discussion, or the right of appeal!' Appendix to the Discourse, pp. 33, 34. This petition being rejected, the memorialists proceeded to organize themselves into a more regular form, and drew up the 'Constitution' of their society. * Still further to develope their wishes and views, we here extract a few of the articles. • As soon as this Society finds itself able, it will educate a youth or youths of the Jewish persuasion classically in the English, Latin, and Hebrew languages, so as to render him or them fully competent to perform divine service, not only with ability, learning, and dignity, but also according to the true spirit of Judaism, for which this Institution was formed; and in the meanwhile, this Society will adopt and support, as soon as practicable, any person so qualified for the sacred office.' It shall be the primary object of this Institution to devise ways and means, from time to time, of revising and altering such parts of our prevailing system of worship, as are inconsistent with the present enlightened state of society, and not in accordance with the Five Books of Moses and the Prophets.' There shall be annually elected from among the resident members a committee of five, entitled a Committee of Correspondence, for the purpose of conferring and corresponding, at all times, when it shall be deemed necessary by said Committee, or a majority thereof, with the several congregations, or respectable individuals, or sections of Jews throughout the United States, Europe, or elsewhere, as to any assistance or cooperation, which they may be disposed to afford this Society in its future operations.' 'Any Hebrew, having attained his seventeenth year, and desirous of becoming a member of this Society, shall make application by letter addressed to the president and members. Constitution, pp. 4, 5. It appears from the foregoing extracts, that the standard of separation is not as yet actually raised. Should the society fail * The society was incorporated at the last session of the South Carolina Legislature. of effecting the reformation in the synagogue, which they have at heart, it is understood, that their purpose is, by making personal sacrifices, and by soliciting subscriptions, to erect a new temple in Charleston, and to worship God in the manner which their consciences approve. They still hope, however, to escape this painful alternative, and by patience and reasoning, to prevail with the constituted authority, as well as the majority of the congregation, so that they may acquiesce in a peaceable, and at least partial improvement. How far innovation will eventually go, when once positively begun, we are unable to conjecture. We have heard it vaguely suggested, beside other things, that the new reformers among the Jews, both in this country and in Europe, have it in contemplation to remove their Sabbath forward one day, so as to make it coincide with the day of rest of the Christian. But nothing of the kind is hinted at in the documents before us, nor does it come from any authentic source of information with which we are acquainted. Wishing for some details of information to present to our readers, respecting the existing state of this interesting people, we applied for materials to the author of the Discourse under review. They were promptly and kindly furnished; but although they were intended as materials, and nothing more, we are persuaded the reader will be much more gratified with them in their original form, than if manufactured and moulded over anew by the reviewer's toil. We give them, therefore, as follows, with very slight modifications. 'The number of the Jews in the United States it is difficult to arrive at with any precision. Such are the influences of habit and time, that while in the old world, under innumerable exactions and disqualifications, there are six millions of Israelites, there are, in these happy United States, not more than six thousand. I arrive at this conclusion, rather from comparative corollaries, than from any given and accurate data. Neither Ramsay, Mellish, Morse, Bellamy, nor any other writer, pretending to enumerate various religious classes, has thrown one spark of light upon the subject. In the New England States there cannot be more than three or four hundred in all; in Pennsylvania, about that number; in New York, about nine hundred and fifty; in Virginia, about four hundred; in North Carolina, about four hundred; in South Carolina, about one thousand and two hundred; in Georgia, about four hundred; in Florida, thirty or forty; in Louisiana, about one hundred; and making a large allowance for the scattered and unknown, I think six thousand the maximum. 'Emigration is not so great now as it was formerly, except to New York. South Carolina had formerly the largest number of emigrant Israelites. Charleston alone had a congregation of six hundred. I think that Charleston has been stationary, in this respect, for the last twenty years, and that the city of New York certainly equals it, and soon will double it. 'Men, who reflect, go anywhere in pursuit of happiness. The immediate ancestors of the most respectable Jews in these United States came, some for the purposes of commerce, others for the more noble love of liberty, and the majority for both. In Georgia and in South Carolina, several honorably bore arms in the revolutionary war. My maternal grandfather contributed pecuniary aid to South Carolina, and particularly to Charleston, when besieged by the British. My father in law was a brave grenadier in the regular American army, and fought and bled for the liberty he lived to enjoy, and to hand down to his children. Numerous instances of patriotism are recorded of such Israelites. As to the descent of the Jews of the United States, they are principally German and English; though South Carolina has a portion of French and Portuguese. My ancestors came originally from Barbary, where my father's father enjoyed a post of honor in the palace of the emperor of Morocco, that of Royal Lapidary. He fled to England, and married an Italian lady. My father left England for Jamaica before he was twenty years of age. He afterwards settled in Charleston, and I think I may say, was among the first to set an example to his Jewish brethren, of giving a liberal education to their children. 'The synagogue in Charleston was built in 5555, anno lucis (Biblical, or rather Hebrew chronology, for both the Septuagint reckoning and the Newtonian differ from that of the Jews), corresponding to 1794 of the Christian era. The congregation had previously a small place of worship.* The society, which * According to Dr Shecut's Topography of Charleston, the Israelites assembled as a religious society in that city, some time in the year 1750. As soon as ten men could assemble (which the Hebrew law requires for public worship), they provided themselves with a place, as suitable as their then slender means could command. They have at present an elegant and spacious edifice. belongs to the synagogue, is called Kahl Kadosh Beth Eloim, 'The religious society of the house of God.' Kahl, or 'Society,' is the name of every Hebrew congregation. The present number of subscribing members to the Kahl Kadosh is about seventy, making upwards of three hundred persons, who are entitled to the religious immunities of the synagogue. The Reformed Society have fifty members, making with their families upwards of two hundred dissenters. The Jews born in Carolina are mostly of our way of thinking on the subject of worship, and act from a tender regard for the opinions and feelings of their parents, in not joining the society. The principal points aimed at by the reformers, are order and decency in worship, harmony and beauty in chanting, the inculcation of morality and charitable sentiments upon individuals, and the promotion of piety towards the Deity. In these things, the Society believes, consist religion, virtue, and happiness; in these, the salvation of every rational and immortal being. 'Although in France the rich Jews, generally, have little or no religion, yet in Bourdeaux the Israelites have built a handsome temple, sing with taste and music, preserve great decency and order, and have a portion of the liturgy in French. I have not been able to ascertain whether they sit covered or not. But I perfectly recollect being told, by competent authority, that the worship was solemn, affecting, and engaging. 'In Germany, where the civil (Christian) authorities interposed to prohibit several exceptionable ceremonies and practices, it was done at the request of enlightened Israelites.' It is now time to notice Mr Harby's Discourse. The author is honorably known in the fields of literature, having published a successful tragedy, entitled Alberti, of which the style is more than commonly chaste, and the structure betokens no small dramatic ability. He for some time edited, in an able and indefatigable manner, one of the four daily papers in Charleston; another being conducted also by a gentleman of the same religious denomination, distinguished for the solidity and extent of his views in political economy, and occasionally by the felicity of his literary criticisms. Mr Harby's discourse will much increase his reputation. It is conceived in a fine spirit, and executed in a manner altogether worthy of the occasion. There is a solemnity, and a conscientious fixedness and elevation of purpose, apparent in the author's views. He has all the ardor and confidence of a reformer, to whom obstacles are stimulants rather than discouragements. Though, in the capacity of an Israelite, he betrays a becoming sympathetic indignation for the past sufferings of his brethren, yet he seems to feel, that the name of American is rather a more precious patronymic, than one of antique and foreign origin. Cherishing a bitter hatred against the cruel excesses of spurious Christianity, he still has the candor and discrimination to separate it from the genuine spirit and precepts of the gospel. His passion for Christian literature, and susceptibility to the beauty of true Christian feeling, have softened his hereditary prejudices, but not affected his hereditary principles. He is a firm 'Jew inwardly,' but is willing to accommodate the Jew outwardly' to the conciliatory, compensating, and sacrificing spirit of the age. Some extracts shall justify our encomiums. The following are the professed objects of the new society. What is it we seek? The establishment of a new sect? No; never. Let other systems of religion split into a thousand schisms;. let other modes of faith present to your eyes the motley scene at which philosophy may smile, and true piety must weep; brethren, instructed in a religion of mercy, warring against each other by the arm of flesh, and the weapons of theological pride. Let these examples of human error be seen in other religions; but it is the glory and test of the Jewish faith, that its followers worship ONE GoD; that when they raise their hands to veil their eyes, and repeat, "Hear, O Israel, the Lord our God, the Lord is ONE," they regard only the God of their fathers, the Lord of all creation, the supreme Jehovah. This be your boast, this be your bond of union. What is it, then, we ask of the Hebrew Vestry? The abolition of the ancient language and form of Jewish worship? Far from it. Those, who have thoughtlessly opposed our efforts, are well aware, that neither in the petition, which first convened this respectable assemblage of Israelites, nor in the constitution, which grew out of the rejection of that petition, unheard and uncanvassed, and which constitution stands at once the monument of your firmness and your moderation, was any such abolition contemplated. They well knew, that every prayer, every ceremony, calculated to add dignity to external worship, and warmth to true devotion, was the ardent wish of the members who compose your society. Our desire is to yield everything to the feelings of the truly pious Israelite; but to take away everything that might excite the disgust of the well informed Israelite. To throw away Rabbinical interpolations; to avoid useless repetitions; to read or chant with solemnity; to recite such portions of the Pentateuch and the prophets, |