streets, which are all in the same quarter, near the site where formerly the famous prison of the Bastille stood.

"Small as the body of the Jews in France is, still their influence is great. The present Chancellor of the Exchequer is a Jew; some are high in office; many are celebrated lawyers and authors; more than one leading newspaper is managed by them; several have distinguished themselves in the army and otherwise, for which they have. been rewarded. Of the nine members which constitute the Central Consistory, six have obtained the Cross of the Legion of Honour; the Central Rabbi, M. Ullmann, and the Chief Rabbi of Paris, M. Isidor, have both been decorated with the same Cross. The majority of the Jews in Paris are shopkeepers and bankers ; a good many are hawkers. In fact, there is no branch of commerce, art, or science, in which you do not find them engaged. They are industrious; therefore the number of actual poor is small. Only 500 require relief from the synagogue, which number cannot be compared to that of poor Jews in London. The reason may be, that the Jews in Paris can more easily find a livelihood, and there is not that influx from foreign parts which there is in London, being prevented by the passport system. "There is very little religion to be met with amongst the Jews in the capital of France. I spent the Jewish Sabbath in Paris, and went twice into the chief synagogue, Rue Notre Dame de Nazareth. True, the synagogue was full in the morning, but it only has room for 600 men, and half as many women. The Spanish Synagogue is not even as large; there are besides a few rooms where other Jews come together; and that is all the accommodation for a population of 20,000.

"The service was conducted in the old slovenly German style; the prayers were read as quickly as possible, there was a great deal of shaking of the body, of bowing, and bawling and screaming, and at a certain prayer the spitting was not omitted, which I did not expect at Paris; and above all, much talking during the prayers, which lasted a very short time, and then all was over. The officiating rabbies were

all dressed like Roman Catholic priests.

The Chief Rabbi, Isidor, is

a fine, handsome looking man, whom I should certainly have taken for a priest, had I met him in the streets. There was not one of the great

men present. There is an organ in the synagogue, which, however, is silent during the Sabbath. On Friday they commence their service with the organ, but the moment the Sabbath begins, they cease to play the instrument. This looks like religious scruple; but these very Jews, who will not touch the musical instrument on the Sabbath, keep their shops open, buying and selling without let or hindrance. In the street where the synagogue is situated, every shop was open. When I asked the shopkeepers why they did so? the reply was universally, 'I must live to-day as well as to-morrow ;' we must swim with the current;' we all keep open our shops today.' It is an exception in Paris if a Jew closes his shop. I asked, Do you close to-morrow? 'What,' was the reply, if I open on my own Sabbath, do you think I shall close on that of the Gentiles?'

"The French Jews have, as far as I can judge, adopted the levity of their Gentile neighbours, and much of their superstition. These very Jews, who keep open their shops on the Sabbath, run from them into the synagogue, to be in time to pray for their dead fathers and mothers, and other relatives; having done this, they take off their talith and return to their shops. The prayer usually rehearsed for dead parents is well known, as it is to be found in every Jewish Prayer-book. The Hebrew language appears, however, not to be known to all the Parisian Jews, even as far as the mere reading of it, for they have printed the aforementioned prayer with French letters, in a book recently published, and highly recommended by the Chief Rabbi, Isidor. Few would have imagined that a man like Isidor would recommend the superstitious usage of changing the name of a sick Jew, in order that if the decree has gone forth that Isaac should die, and Isaac's name has been changed into that of Moses, the decree cannot be executed, because Isaac is no more Isaac, but Moses; it is nevertheless the case that he has done so, and not only that, but he also recommends prayer to the dead on their graves, stating that the dead have great delight if the living come to them and pray in the grave-yard. However, he cautions his people not to worship the dead, this would be idolatry, but the Jews may implore the dead to intercede for them with God.

"On the festivals, especially on the Day of Atonement, the synagogue

is full to overflowing; for these Jews, who never visit the place of worship through the whole year, go on that day, and on the New Year, if it is only for an hour or two; and as if to satisfy their conscience, they will do on those days what they do not think of the whole year. The rich will offer large sums to be allowed to take the scroll of the Law out of the shrine; to put it in again; to lift it up after the reading; to roll it together; to read the Haphtorah; to be called up to the reading desk, to hear the Law read. All these ceremonies are considered by the Jews as meritorious. Great complaints were raised by the poorer Jews in Paris, that they could not buy any merits on these days, on account of the enormous prices given for them by the rich. The consequence was, that recently a tariff has been fixed for these various ceremonies, or as the Jews call them, mitzwoth."

It will be readily felt that such a field presented many and serious practical difficulties to the missionary. The Committee, however, determined in 1856 to put into execution a purpose long entertained, of locating a permanent missionary at Paris, to which the Rev. J. C. Reichardt had paid a preliminary visit of inquiry in the preceding year. Accordingly Mr. Markheim was stationed there in that year. He remarked, that "while Paris presented an extensive field of usefulness, containing all descriptions of Jews, the small proportion of piety to be met with amongst them, the deadening and destroying influence which Romanism exercised over the people of this land, the fearful extent to which Rationalism and Infidelity prevailed, and the many local difficulties which existed, all combined to render the missionary's course one requiring a large portion of heavenly wisdom and strength, to sustain him in his duties."

The Parisian Jews, as might be expected, did not manifest any great desire to hear of the truths of Christianity; some, from idle curiosity, liked to pass an hour or two in conversation with your missionary, but it was easily perceived that they had little real interest in the subject, and merely came for amusement, or, as they would to hear of any other new thing. The circulation of the Scriptures, therefore, was extremely limited, although there were not wanting some points of hopefulness and encouragement.

CHAPTER XXXVIII.

Encouragements-Openings amongst foreign Jews visiting Paris for a timeRemoval of Mr. Markheim-Other Missionary Stations in France-Strasburg-Baptism of five children of a proselyte-Death of Mr. HausmeisterNumber of Jews in the Bas-Rhin-Indications of success-Work done in the surrounding villages-Mülhouse-Character of its Jewish population—Missionary Intercourse-Important steps in reference to the circulation of the

Scriptures-Results.

WE closed our last chapter with the statement that there were, as might be expected, peculiar difficulties in the way of missionary success in Paris, arising, in great measure, out of the characteristics of the French Jews. There were, nevertheless, many circumstances that rendered it a desirable station. Writing in 1859, Mr. Markheim was able to speak thus:—

"Many Jewish families and individual Jews have been under instruction during the last twelve months. One who had been already instructed for some considerable time at the commencement of the year, and was mentioned in the last Report, was baptized the latter end of the spring. He gave tokens that he was earnest in seeking the kingdom of Christ; and shortly after his baptism he was admitted into the Operative Institution, Palestine Place. Some other cases are hopeful and encouraging.

Of

"The number of proselytes in Paris is somewhat numerous. those personally known to me, and who have been brought, under my influence, to the knowledge of Christ's Gospel, I am for the most part able to speak in pleasing terms. An elderly Jew, baptized two years ago, continues his weekly visits to my house. By his regular attendance at the Lutheran Church, and his industrious efforts to gain an honest livelihood, he gives evidence of sincerity in the confession he made of Christ at the baptismal font."

And again, the same missionary adds:

"From the events and experience of this year, I feel that this Mission needs only patient and prayerful perseverance to secure its

T

ultimate prosperity. Amidst many trials, and much suffering from illhealth, I have still been able to prosecute my work with diligence, and have always found enough to do. There are such continual arrivals of Jews from foreign lands, besides the regular resident population, that it may well be considered as a good centre of labour, being a place were Jews are continually congregating at different periods of the year from all parts of the world. Indeed, Paris is more frequented by Jews of every description, country, and language, than London. May they not roam about in vain, but may they find the pearl of great price, even Jesus their Messiah and their King."

As we have before had more than once to observe, the migratory habits of the Jews-nomads, as we may not inaptly style them, of civilized life whilst no doubt they have very considerable disadvantages attaching to them, and affect most seriously the formation of Christian character in the newly-made proselytes, they have, nevertheless, countervailing advantages, in the facilities which they create for a wider diffusion of the precious Gospel seed. In estimating the value of any station, this particular should never be lost sight of. The feature in question was very apparent in this field of labour; thus, in the following year, 1860, it was again noticed in Mr. Markheim's report :

"Among the openings for labour," he remarked, "among the Jews, we must rejoice in the frequent opportunities afforded for preaching the Gospel of Christ, not only to the resident population, but also to the many strangers who, from different parts of the world, flock to this metropolis."

In the following year, 1861, circumstances led to the removal of Mr. Markheim to another sphere of labour, and his place was supplied by the Rev. E. B. Frankel, who, at the time we write, is labouring there, with cheering prospects of usefulness.

Paris was not by any means the only point selected as a sphere of missionary labour amongst the Jews of France. As far back as 1826, a missionary had been stationed at Strasburg, to which place the late Rev. J. A. Hausmeister was appointed in 1832.

The Jews in Switzerland were occasionally visited from this station,