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. 9, 1862.] probably very few persons indeed are aware of the extent to which they adhere to ancient forms and ceremonies.

As it is a subject which has not, as far as I am aware, been treated in any periodical, I propose to fill up this void in our literature as fully as is possible in the limited space which this journal can devote to one subject. Like most oriental nations, the Jews adhere to their religious doctrines and customs with great tenacity: but even they have not been able to withstand the introduction of novelties into their worship. Hence the existence of a body calling itself the Reformed Jews; the difference, however, is more in forms than in reality, the fundamental doctrines of their faith being identical in the cases of the Reformed and of those who by way of distinction I may term the Unreformed Jews.

But, apart from this distinction, which, it may be said, is almost without a difference, the Jews divide themselves into two communities, the one designated as the Sephardim, the other the Ashkenasim. The former are the descendants of the Spanish and Portuguese Jews, and claim to be the representatives of the tribe of Judah. They are proud of the eminent men their community has produced; nevertheless, though they regard themselves as the aristocracy of the Jewish nation, it is no very uncommon circumstance for members of this community to marry with those of the Ashkenasim. The last-named are descended from the German and Polish Jews, and are far more numerous than their aristocratic brethren.

The Jews who deal in left-off garments belong to the latter branch: there are very few trades either in London or elsewhere in which some of them are not engaged, and in which they do not contrive to make more money than their neighbours, if popular opinion on this subject is well informed. A better idea will be obtained of the difference in the number of the two communities if I mention that, while the Sephardim have only one synagogue, the Ashkenasim have upwards of forty in England.

To begin at an early period in the career of the English Jew. On the eighth day after his birth he is taken to the synagogue by his father to be circumcised, accompanied by a kind of godfather and godmother, who are termed Sandakin, the chief duty of the former being to carry the baby from the mohel, or circumciser, to the godmother, who is waiting for it outside, no women being admitted within the walls of the building during the performance of the solemn rite of circumcision.

After the operation the infant receives a Hebrew name, to be used on solemn occasions, and may have in addition any name the parents think proper to confer upon him for every day use.

The performance of the rite of circumcision is one to which great importance still attaches, as in former days, and is attended with much ceremony. Supposing the infant happens to be the first-born son of the mother, he is, according to Jewish jurisprudence, the property of the Cohen (who is supposed to be a descendant of the house of Aaron, but has no longer any priestly functions to perform), and must be redeemed. The father having selected a Cohen, invites him and a party of friends to a special entertainment at his house on the thirtieth day after the birth of his son, whom he then presents to the Cohen. The latter on receiving him, asks the parent which he would prefer to have, his son, or the money he must otherwise pay for his redemption. The father replies: “He is my first-born; here, take unto thee the five shekels which is thy due for his redemption.” The word shekels is merely a figure of speech, the value of the coins he tenders being usually about twelve shillings. Sundry prayers follow, and the ceremony of redemption is completed.

Until he attains his thirteenth year, the young Jew is entirely under the control of his father and mother, who are supposed to be accountable for all the sins he may commit up to that period; but their responsibility ceases on the Sabbath Day succeeding his thirteenth birthday, when a ceremony akin to that of confirmation takes place. The boy is called up to the reading-desk in the synagogue, and is required to read a portion of the law. If he cannot read, the chazan, or minister, does it for him, after which the father places his hands on his son’s head, and solemnly renounces his accountability for his future actions.

The next important step in his career is his betrothal, which usually takes place at an early age, in accordance with the recommendation of the Jewish law. A number of friends being present, the Kenas, or bond inflicting a penalty on either party who shall be guilty of a breach of the agreement, is read, after which a cup is broken, as a ratification of its provisions, by the parties concerned. The marriage follows the betrothal, it may be six or twelve months afterwards, or more.

Due notice having been given at the synagogue, the minister on the Sabbath eve preceding the day fixed for the marriage, chaunts some sentences referring to the approaching event, and the next day the intended bridegroom has to appear in the synagogue and have certain portions of the law read over to him, and pay any arrears he may owe to the congregation.

The way in which the parties spend the morning in their respective dwellings on the wedding-day resembles, I suppose, the manner in which it is employed by Gentiles on similar occasions; those who rightly realise the awful nature of the ceremony they are about to perform, spend the hours in fasting and reading the service prepared for the day of atonement. As soon as the clock strikes the appointed hour, two men present themselves before the bridegroom, and carry him off to the synagogue, where he meets the bride, whom two female friends have brought there with her head enveloped in a veil. The same persons place the two principal performers facing each other under a silk or velvet canopy supported by four long poles; the shamas, a kind of curate and clerk combined, brings a glass of wine, which he hands to the Rabbi, who thereupon offers up a short