graceful scenes to be witnessed in the parks on the Lord's-Day, how it is desecrated by thousands who call themselves Christians! Individuals who have the other days of the week at their command, to ride out and exhibit their finery. Surely there is far less excuse for this polite Sunday parading than for the vulgar traffic in Rag-fair.

To us,

The old clothes trade has always been characterized as singularly opprobrious, and its merchants as notoriously unjust, and, consequently, has been the universal bugbear to stigmatize the Jewish people. however, after some reflection, it appears differently. As to the dishonesty of those who go about to buy, the accusation, undoubtedly, has too much truth; and would to God were it not equally true of thousands of our fellow-countrymen who stand in a much higher position in the mercantile world; but we verily believe that these Jews are not a shade more so than their Gentile neighbours of the same class and occupation. And although the trade is not of the "respectable sort," it need not be virulently attacked and despised; for in itself it is useful however humble. Indeed, how much superior is it to many that are considered respectable. Take, for example, the traffic in intoxicating drinks. Through the one, thousands of well-to-do families receive some consideration for their cast-off clothing; tens of thousands of poor families have a market suited to their means, to furnish themselves with decent apparel; and thousands more support themselves and families by carrying on the trade. Through the other, what an awful amount of property, of social order, and of life, is annually destroyed. Look at the more fashionable

haunts of iniquity, where thousands of our most promising youths are continually decoyed-where they are led to rob their parents and employers-to cast off all moral restraints—to blast their prospects for life-and, eventually, to destroy themselves both body and soul, for time and eternity. And what shall we say of the more vulgar establishments of the fraternity? Gin palaces, thronged with poor, filthy, squalid wretches; where parents and children unite to drink their clothing, their food, their furniture, their comforts, their life,-in fact, their all! What a disgusting spectacle! And to perfect the degrading system, even a farthing's worth of the fiery liquid is meted out to the poor urchin that cannot command a larger sum, to initiate him, from his tenderest years, into the ways of sin and misery. Surely, to every right-minded man, it must appear that the old clothes exchange is of much greater utility to the community than any brewery or distillery, however extensive and wealthy it may be; and that the meanest stall at Rag-fair is far more honourable than the bar of an Eagle-tavern, or the counter of a gin palace.

Another market, entirely Jewish, is that of Duke's Place, leading out of Houndsditch on the one hand, and out of Aldgate on the other side. This is a mart for all kind of fruit, but principally for oranges and nuts. The business done in oranges is very great. It is calculated that about three thousand orange sellers parade the streets of London; and most of these purchase them in Duke's-place. It is farther calculated that these hawkers sell upwards of fifteen millions annually, which cost the buyers about forty thousand sterling. Few Jews carry them about-this trade has fallen almost

entirely into the hands of the Irish. The business done also in nuts is immense. We are told that upwards of five hundred thousand bushels are sold annually in the streets of London, and that these are bought, principally, in Duke's Place. Few Jews retail them-except on Sundays. Much trade is done in other fruits, as lemons, almonds, raisins, figs, &c.; and the busiest time, as in the old clothes trade, is on Sunday morning, when both Jews and Gentiles buy to hawk for the day.

Although these are the principal marts for the humbler class of Jewish traders, let our reader not suppose that their merchandize is confined to old clothes and fruit—no, whatever is saleable is to be found exposed in the Jewish localities. Before we close this chapter, let us lead our reader through one of their streets-Petticoat Lane, for example. A narrow dirty street-the houses gloomy and unsightly, full of wares within and without-wares of every possible kind that is sold in this world, and in other worlds too, if there be any as poor as our own. In walking along we meet with every description of clothing-all kind of food, meat, fish, bread, cakes of every shape and colour-all kind of tools-all kind of ornaments, gold, silver, and pearls, both real and fictitious. But all are second-hand, excepting the food-old dresses, old hats, old shoes, old clocks, old chains, old rings, old saws, old axes, old hammers, old locks, old keys, old rusty nails in thousands and tens of thousands, &c., &c., and whatever is found in the mercantile world, both valuable and worthless, is to be had in Petticoat Lane.

CHAPTER III.

CHARITIES.

ALMSGIVING is, according to the Jewish faith, an act of great merit. We have already seen that it is one of the three things that change "the evil decree;" and is spoken of in the following terms,-"We are bound to take heed to the commandment of alms, more than all the affirmative commands; because alms are a sign of a righteous man, the seed of Abraham our father, (Gen. xviii. 19.) Nor is the throne of Israel established, nor can it be, nor can the law of truth stand, but by alms, (Prov. xvi. 22.) Nor shall Israel be redeemed but by alms, according to Isaiah i. 27."

Maimonides, in his Yad Hachazakah, or strong hand, has arranged the acts of charity, according as they are detailed in the Talmud, into eight grades. These are as follow, the first or lowest degree is, to give-but with reluctance or regret. This is the gift of the hand, but not of the heart. The second is, to give cheerfully; but not proportionately to the distress of the sufferer.

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The third is, to give cheerfully and proportionably, but not till we are solicited. The fourth is, to give cheerfully, proportionably, and even unsolicited; but to put it into the poor man's hand: thereby exciting in him the painful emotion of shame. The fifth is, to give charity in such a way that the distressed may receive the bounty, and know their benefactor without their being known to him. Such was the conduct of some of our ancestors, who used to tie up money in the hindcorners of their cloaks, so that the poor might take it unperceived. The sixth, which rises still higher, is to know the objects of our bounty, but remain unknown to them. Such was the conduct of those of our ancestors, who used to convey their charitable gifts into poor people's dwellings; taking care that their own persons and names should remain unknown. The seventh is still more meritorious; namely, to bestow charity in such a way, that the benefactor may not know the relieved objects, nor they the name of their benefactor, as was done by our charitable forefathers during the existence of the Temple. For there was in that holy building a place called, the Chamber of Inostentation ; wherein the good deposited secretly whatever their generous hearts suggested; and from which the most respectable poor families were maintained with equal secrecy. Lastly, and the most meritorious of all, is to anticipate charity, by preventing poverty; namely, to assist the reduced brother, either by a considerable gift, or a loan of money, or by teaching him a trade, or by putting him in the way of business; so that he may earn an honest livelihood, and not be forced to the dreadful alternative of holding up his hand for charity.