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.

And to this Scripture alludes, when it says, "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger or a sojourner: that he may live with thee," Lev. xxv. 35. This is the highest step and the summit of charity's golden ladder.

The charities of the British Jews are of three classes -public, private, and congregational. Those of the provincial Jews we are not able to present; but the following table contains a chronological list of their public charities in London.

This society was instituted in עץ חיים ותלמוד תורה

1664 for the study of the Law; together with the educating and clothing of boys. The latter branch was remodelled in 1822. It is supported by subscriptions of 12s. per annum; and life governorships of five guineas. This belongs to the Sephardim congregation.

This society was founded in חברה של גמילות חסדים

1665, and consisted of two branches-one for affording relief to the sick, since transferred to the hospital; and

interring the poor free of expence. It is supported by annual subscriptions of 12s., ladies 6s., and life governorships of five guineas. This also belongs to the Sephardim.

An orphan school, instituted שערי אורה ואבי יתומים

1703, for the education, maintenance, clothing, and apprenticing orphan boys; admitted by votes of subscribers. It is supported by annual subscriptions of £1; and life governorships of ten guineas; ladies five guineas. This belongs to the Sephardim.

Din &c.-A society founded in 1724, and maintained from its own funded property, under the manage