the sake of Thy name. O Lord our God! | which never occurred, or made acquainted hear the voice of our supplications, remember with the virtues of a rabbi, or reminded, the covenant with our ancestors, and help us as in the example which follows, of what for the sake of Thy name. O Lord our God! Thou hast brought forth Thy people out of burnt before Him by "our ancestors: were the component parts of an incense the land of Egypt with a mighty hand, and hast acquired a glorious name, even unto this day. We acknowledge that we have sinned; that we have acted wickedly. O Lord! according to all Thy righteousness we beseech Thee, let Thy anger and Thy wrath be turned away from Jerusalem, Thy city, and Thy holy mountain; for it is on account of our sins and the iniquities of our ancestors that Jerusalem and Thy people are become objects of reproach to all who surround us. Now, therefore, O our God! attend to the prayer of Thy servant and to his supplications, and cause Thy countenance again to shine upon Thy sanctuary, which is desolate, for Thine own sake, O Lord!

The mixture of a perfume of incense was composed of balm, onycha, galbanum, frankincense, of each an equal weight, viz., seventy manehs; myrrh, cassia, spikenard, and saffron, of each an equal weight, sixteen manehs; costus, twelve manehs; the rind of an odoriferous tree, three manehs; cinnamon, nine manehs; soap of carsina, nine kabs; wine of capers, three seahs and three kabs; and if caper wine could not be had, strong white wine was substituted for it; salt of Sodom, the fourth part of a kab; and of an herb called maengleh athan, a small quantity, etc.

This is recited every Sabbath in the synagogue. In conclusion, for the present, I give an abstract or two from portions of prayer set apart for certain important occasions, and called Piyutim, likewise found in the prayer-book:

O deign to hear the voice of those who

The liturgy of the Jews remained intact for many centuries; and it was not until the Middle Ages, when the full tide of persecution was turned against them, that the ritual became burdened with a number of objectionable compositions, the works of individual persons, and occasioned by glorify Thee with all their members, accordparticular occurrences. When the Jew'sing to the number of the two hundred and fortyeight affirmative precepts. In this month they sanctuary was the synagogue, he spent blow thirty sounds, according to the thirty there the greater portion of the day, and members of the soles of their feet; the addi- sometimes of the night; to mark any par- tional offerings of the day are ten, according ticular delivery from the oppressor, to note to the ten in their ankles; they approach the any more than ordinary calamitous circum- altar twice, according to their two legs; five stance, a prayer was framed, and ungram- men are called to the law, according to their matical and badly composed as it might five joints in their knees; they observe the be, it was introduced into the ordinary ser- first day of the month, according to the one in appointed time to sound the cornet on the vice, where it remains to the present day. their thigh; they sound the horn thrice, acIn addition to this, certain Jews occupying cording to the three in their hips; lo! with rabbinical positions, and who are known the additional offering of the new moon they now as poetanim, in order to exercise their are eleven, according to their eleven ribs; ingenuity in the language of their people, they pour the supplication with nine blessings, wrote a large number of acrostics, seri- according to the muscles in their arms, and ous and humorous poems, short descrip- which contain thirty verses, according to the tive pieces, mystical sketches of histori- thirty in the palms of their hands; they daily cal events, imaginary accounts of Jewish repeat the prayer of eighteen blessings, acevents, descriptions of heaven, of God, cording to the eighteen vertebræ in their and the angels, and these were also placed fice they sound nine times, according to the spine; at the offering of the continual sacriin the prayer-book, and ordered to be re-nine muscles in their head; in the two orisons cited on certain occasions. The poetan they blow eight times, according to the eight who manufactured an acrostic took his vertebræ of their neck, etc. own name as the subject, and improved the occasion by giving a tabulated account of his manifold virtues and acquirements. In the Assyrian character the Hebrew lanPoems were written in such a way that the guage and the Egyptian dialect didst Thou initial letters of the lines formed the He- cause the Hebrew daughter to inherit Thy brew alphabet in regular order. Some-law. Thou didst cause the Beth to precede times these compositions set forth the Aleph in the beginning of the creation bebounty of God; at other times the partic-tiquity for the delivery of the purchase of the cause the Aleph was ordained from all anulars of an important event in Jewish his first created thing. The world was estabtory; but sometimes even the poems meant lished with the second letter to inform us that literally nothing. The Creator is some- there is a second world, but Anoche, "I am," times informed of the details of an event begins with the first letter to show that He is

Or again:

one, and that there is not a second. He ex- | fears that if he concede a little, his flock plained it (the law) to His people face to face, and on every point are ninety-eight explanations. The Lord saw and declared it. He prepared it, and also searched it, for those that love and keep it, and taught it sweetly to

them. If it is noted backwards its letters form the following sentence, etc.

These are fair specimens of the Piyutim. In the synagogue the minister generally gabbles through one half and skips the rest; occasionally he utters them in recitative, sometimes he sings them; the devout in the congregation read them simply because they happen to be in the book, others ignore them either from indifference to their nature or from knowledge of the fact that they are nonsense.

But

will concede much more; and he further
supports his maintenance of the present
liturgy by an expression of the conviction
that mere human beings have no power to
effect the modifications desired.
surely what men have done man m'y undo,
and the liturgy is essentially of human
institution. To the credit of the Spanish
congregation be it said that their liturgy
is not disfigured by any absurdities such
as I cited the other day; and in their syn-
agogues there are but three in the
United Kingdom - the prayers are of a
reasonable and comprehensible character.
There is yet another body of Jews, but
they are few in number, who are called
Reformers, simply because they possess a
remodelled service, minus the Piyutim and
other objectionable portions of the ordi-
nary prayers, and adhere to the letter and
spirit of the Pentateuch only, having noth-
ing whatever to do with the ordinations of
the rabbis. But the "Germans" are the
great majority, and out of every thousand
there can be no doubt that at least nine
hundred and ninety would hail the exclu-
sion from the prayer-book of the Piyutim
with satisfaction. Still the ecclesiastical

and entreaty; they have shut their eyes to
the defection prevalent in the Anglo-Jew-
ish communion, and refuse to acknowledge
the fact that the younger Jews who have
been educated at the universities and in
mixed schools look upon their liturgy with

Now, it may naturally be asked, why is not some effort made to expunge these Piyutim from the Jewish liturgy, which in other respects is grand and simple in the extreme? I answer that an association has been formed in London whose avowed object is the obliteration of these blots; but, though it has been in existence about two years, it has done nothing yet. The reason is that the Jews of this country are placed in a peculiar position with regard to their religious constitution. The gov-authorities are deaf to all remonstrance ernment of all our spiritual affairs is in the hands of a body composed of the chief rabbi and two gentlemen who act with him, and these are designated the "ecclesiastical authorities," and hold sway over all congregations following what is called the German and Polish ritual, as distin-contempt, disgust, or indifference, and guished from the adherents of the Se- that their marked absence from the ser phardic synagogue, who have adopted the vices of the synagogue is mainly attributa ritual established by the Spanish Jews, ble to the fact that there are portions of which differs somewhat from that of the the service there celebrated which neither former. If the opinions of the more en- they nor the ministers can understand, in lightened members of the Jewish clergy which, for instance, they find anagrams were canvassed, it would be discovered and acrostics whose proper position would that nine-tenths of them entertain a most be in the "Sphinx" column of a family unmitigated contempt for the Jewish lit- newspaper. Even some of the most beauurgy as it now stands. But, unfortunately tiful portions of the ritual were written by for the Jewish community in this country, rabbis to mark particular events in their the clergy have no voice in the matter, own lives. I take the following story either individually or as a body; and even from David Levi's edition of the order of the chief rabbi, who possesses, or ought service for the Jewish New Year, which to possess, absolute authority in ecclesias- gives the reason for the insertion in the tical matters, would not dare to approach liturgy of a really fine prayer, beginning the question of reform. The leading and with the words, "We will express the wealthiest Jews are ultra-orthodox, simply, mighty holiness of this day." Rabbi I believe, because of their orthodox tradi- Amnon, of Mayence, was a man of great tions; and they rule the ministers, whose merit, of an illustrious family, very rich, tenure of office depends upon their "good and much respected at the court of the behavior." Dr. Adler, the present chief Bishop of Mayence. The bishop frerabbi of the Israelites of the United quently pressed him to abjure Judaism Kingdom, entirely opposes alterations in and embrace Christianity, but he was deaf or curtailment of the Jewish ritual. He to his solicitations. It happened, how

ever, that one day in particular, when very | Jews who wrote against them were Ibn . closely pressed by the bishop and his Ezra, Maimonides, Jehuda Halevi, Solocourtiers, he, in order to evade their im- mon Parchon, Serachia Halevi, David portunity and to silence them for the pres- Kimchi, David Abudrahan, Menachem ben ent, answered, "I will consider the sub- Serach, Isaac Dar Sheshet, Nissim, ject, and give you an answer in three Joseph Albu, Samuel di Medina (Rashdays." But as soon as he came out of the dam), Solomon ben Gabirol, and Joseph palace, and was left to his own reflections, Karo. Ibn Ezra launched forth much his conscience smote him for the enormity satirical abuse against the Piyutim, and in of the crime he had committed in thus his more serious objections he says: seeming to entertain a doubt of the true "A person should not include in his prayfaith. He went home overwhelmed with ers such Piyutim the real meaning of remorse, and when meat was set before which he does not understand, and should him he refused to eat or drink; and when not depend upon the author's original inhis friends came to visit him he refused tention, as there is no person that does all consolation, saying, "Alas! I will go not err. The Piyutim of Rabbi Eliezer down sorrowful to the grave for this deed." Kakalir especially are very difficult for us On the third day, while he was thus to understand, for four reasons, viz.: I. lamenting his imprudent expression, the Because they teem with riddles and similes bishop sent for him, but he refused to go. referring to the writer's age and local inciHaving thus refused the bishop's messen- dents of the time; 2. Because they are gers several times, the bishop commanded not all written in Hebrew, but are a mixthem to seize Rabbi Amnon and bring him ture of Medean, Persian, Syriac, and Araby force. He questioned the rabbi thus: bic languages; 3. Because even the He"Why didst thou not come to me accord- brew is corrupt and full of grammatical ing to thy promise, and inform me whether errors; and 4. Because he does not relate thou didst mean to comply with my request facts, but traditions, midrashim, etc., and or not?" Amnon answered, "I will pro- is altogether mystical in his writings.' nounce sentence on myself; and that is, that my tongue which uttered the words, and thus caused me to lie, ought to be cut out." The bishop answered, "I will not cut out thy tongue, but the feet which did not come to me shall be cut off, and the other parts of thy body will I also cause to be tormented." He then ordered the rabbi's great toes, thumbs, etc., to be cut off and after being severely tortured the rabbi was conveyed home in a coffin, Amnon bearing all with the utmost constancy and resignation. Shortly after this event came the New Year, and the rabbi, being brought into the synagogue, composed and recited the prayer beginning "We will express the mighty holiness of this day," to acknowledge that he had justly suffered for the crime he had committed, and earnestly hoped for pardon. After this he suddenly disappeared, for God took him; and in memory of this extraordinary event the prayer has ever since been said in the synagogue on the New Year by all German and Polish Jews.

A very considerable portion of the liturgy is the work of the readers or precentors of the synagogue, called hazanim, who, in Talmudical times, ventured to compose prayers and hymns. In postTalmudical times the hazanim continued the practice, but Rapoport argues that their compositions were intended for private and not for congregational use. Whether this assertion be true or not, their compositions were first uttered in the synagogue and are retained in the liturgy. Certain it is that the Jewish people are by no means bound by any enactment, either revealed or unrevealed, to maintain ridicu lous passages in their prayer-book; and the ecclesiastical authorities, by refusing to sanction their suppression, render themselves responsible for the consequences which will certainly ensue. The ministers of the respective congregations under the control of the chief rabbi have no power to act independently; but it is a matter which hardly admits of doubt that they are one and all favorably disposed to a I will venture no opinion as to the truth speedy reformation of the Jewish liturgy. of this narrative, but, beautiful as is the In conclusion, I may add that, although so prayer, Rabbi Amnon's adventures do not many of the younger generation of Israelwarrant its repetition. Pages could be ites are being alienated from their religion filled with extracts from the prayer-book by the obstinacy of the "ecclesiastical of the same kind or tendency. The move-authorities," they do not adopt any other ment against them is not new; for even in religion in its place. They may cease to the age when they were composed they be Jews, indeed, but they do not, for all were objected to. Among the celebrated that, become Christians.

From The Saturday Review.
THE INDIANS OF CANADA.

the province of British Columbia, where the Indian population considerably outnumbers the white settlers. These InTHE various nationalities comprised dians may also be subdivided into the within the confines of the British empire tribes settled on the coast, who subsist by are so numerous, and the conditions of fishing, and those who are possessed their lives so little known, that there is a of considerable property in cattle, and danger lest the responsibilities attaching who occupy the valleys among the westto the possession of great power should ern slopes of the Rocky and Cascade be overlooked and ignored. Few persons Mountains. Unfortunately they are disperhaps have ever realized the fact that a contented with their present lot; the population of nearly ninety-two thousand, terms granted to them by the provisional comprising many distinct tribes and lan-government of British Columbia have guages, but included under the general been less favorable than that which Onname of North American Indians, are sub-tario and Quebec have conceded to the jects of the queen, and, as such, claim the tribes within their borders, and, as they sympathy and interest of Englishmen. feel their numerical strength, they are the Even in Canada, where their presence is more urgent in pressing their not unjust more felt, but little is known of their real claims. condition, excepting by the department of The system of dealing with the Indian the government in whose especial charge tribes which has gradually grown up, and they are. It is, however satisfactory to which has worked so far well that no Inperceive that there is considerable activity dian wars have, since the British settlein this branch of the Dominion government, devastated Canada, may be said to ment, that important improvements have been made in the method of dealing with the wilder tribes, and that steps are to be taken to advance the civilization of those who have adopted a more settled life and have devoted themselves to agricultural industry.

consist in buying up the native claims, founded on their rights of hunting through the territories required by the settlers, by yearly grants of money or of goods to each chief and family, and by the allotment of tracts of country termed Indian reserves. This property is under the charge of an The Indian population may be divided agent or superintendent, who watches over broadly under three heads, each number- the welfare of the tribe, protects it from ing about thirty thousand. First, there the encroachments of white settlers, and are those who reside in Ontario, Quebec, prevents the alienation of the property. and the maritime provinces, the remnants Some large Indian reserves may be seen of the tribes who were brought in contact close to the most important cities of Canwith the original settlers, and whose names ada, and those who have travelled on the have been rendered familiar to us by St. Lawrence or the Ottawa will rememCooper's novels. Nearly half of these ber the wild and almost waste strips contribes possess reserve lands or settlements trasting with the highly cultivated land on in Ontario, and are making considerable either side, and which belong to the remprogress in agriculture. About ten thou- nants of the once famous tribes of the Irosand are scattered throughout the prov-quois and the Algonquins. The last of the ince of Quebec, leaving the remainder to the maritime provinces. The second division comprises the Indians of Manitoba, the North-west, and Rupert's Land. These consist mostly of wandering tribes divided into wood Indians and prairie In dians the former subsisting principally by fishing, and the latter by hunting, the buffalo forming their staple food. But little civilization has yet reached them. Missionaries, both Protestant and Roman Catholic, have been at work with varied success for many years, and the Hudson Bay Company has exercised over them a parental sway, which has now been replaced by that of the Canadian government. The third division, of about equal numerical strength, is comprised within

Hurons occupy the village of Lorette, near Quebec, whilst the Six Nations par tially cultivate a large district in the heart of the most fertile portion of Ontario, in the vicinity of the town of Brantford. All profess deep loyalty to the English crown, and appear generally contented with their condition. Some time must, however, clapse before the habits of the hunter will give place to those of the agriculturist, and even among the most civilized of the tribes many men will be found who for several months of the year leave their homes and seek the excitement of their former life among the more distant forests. The religious tenets of the settled Indians usually correspond with those of their white neighbors; the Indians of