extent by the working class; to whom also the very existence of most of them is attributable. As an example, we may instance Mr. Vallentine, Stoney Lane, and family, who have been the principal instruments in bringing to existence several charitable and educational institutions. As to private charities we have, of course, no statistics to offer. But it is well known that much is exercised. Those who seek alms in one form or other are rather numerous but are principally foreign Jews. We are well acquainted with a gentleman, in affluence, who never spends a day without being solicited by some of his indigent brethren, and who never puts one away without a certain amount of relief. This, we believe, is only one instance out of many. considerable, and are In each Synagogue The Synagogue charities are managed in the following manner. a Kitsvah (p) or stipendiary list is prepared, containing the names of all those who receive allowances from the congregation. This list is entrusted to the overseer, who pays to each the specified sum, once a month. Every year a special meeting is held by the committee to inspect this list, and to endeavour to ascertain the real state of the recipients and applicants, so that the Kitsvah may be properly regulated for the year. We have already seen that the funds for supplying this list are derived principally from offerings. These are made during service, on every Sabbath and the festivals -the principal time, however, is the Day of Atonement, and the New-year. On these days the offerings are very liberal. As an example of what is generally done on those festivals, the following table is given, being the amount offered in the principal metropolitan Synagogues on the last New-year and Day of Atonement: Great Synagogue, Duke's Place,......... £800 New Hambro' ditto, Great St. Helen's, ... ditto, Fenchurch Street, 500 600 150 ... 70 £2120 West London, ditto, Margaret Street,... Total,.... Before closing this chapter it is right for us to add, that although the Jewish charities are exclusively national, still there are individuals who contribute, and some handsomely, to Christian charitable and benevolent institutions. And if we have not instances amongst them of that great liberality to be met with in the Christian world, it must nevertheless be admitted that the Jews are a charitable people. CHAPTER IV. FRIENDLY SOCIETIES. FRIENDLY Societies of various shades are rapidly increasing among the Jewish as well as the Christian community. This is a most gratifying fact, as the principles upon which they are founded teach men to be frugal and independent, and thus add materially to the health of society. These institutions among the Jews are carried on on the same general plan as among ourselves; and their laws submitted, of course, to the inspection of J. T. Pratt, Esq., the Government Registrar of Friendly Societies in England and Wales. To meet the peculiarities of Judaism, certain modifications of the general rules of friendly societies are required, of which, perhaps, our reader would feel an interest in having an instance or two. But first, let us see in what light our Jewish friends look upon these societies, and the principles upon which they are founded. We copy the following from the introduction of one of their principal societies: "There are no kind of institutions in which the members of our community have become more deeply interested, the value and advantage more obvious, or the comfort, morality, and independence of men more closely interwoven than benefit or friendly societies. "From the frequent casualties, domestic afflictions, and unforeseen misfortunes incident to man, we are not only deeply impressed with the uncertainty of human life, but led even seriously to reflect on our helpless and evanescent state, and devoutly to implore divine assistance and protection; this, may we hope to deserve by the continual practice of philanthropy, and more particularly, brotherly love; hence, a society founded on the basis of the aforesaid virtues, we hope will be acceptable to our Creator; and we are certain that it must prove absolutely beneficial to man." The number of members, and their qualification, are defined in the rules of the same society as follow: "1. This society shall consist of one hundred and twenty-one contributing members, of the German and Polish Jewish denomination. "2. No person shall be admitted a member of this society under the age of twenty, or above forty-two; must be of good character, sound health and limbs, and not exercising any of the following trades or occupations: namely, a worker in white lead, painter, porter, coachman, sheriff's officer or assistant, watch or water gilder, looking-glass silverer, colour grinder, or worker in a glass-house, a lapidary, a slaughterer, or any person connected with the same; an apprentice, nor any person ever convicted of felony, nor any person keeping a house of ill-fame, nor a custom, excise, or police officer: U no foreigner can be admitted, unless he has been a resident five years in this country; and every member already admitted shall be deemed legal, with respect to age and business, but should it be found that any member already or hereafter admitted, should keep a house of ill-fame, or cohabit with any woman, or is not legally married conformably to the Jewish rites and ceremonies, and such being satisfactorily proved to the society, the said member shall be immediately expelled." In another part of our work, we have explained how they mourn for their dead; and the rules of this society, referring to that season, are as follows: "56. A member being confined by Shivngah, shall receive two pounds two shillings, but if a member should become a mourner, by hearing of the death of a relation, and is not obliged to sit Shivngah more than one hour, he shall not be entitled to the emolument; but should a member sit seven days mourning by hearing of the death of a relation who has died in Great Britain, one day previous to a holiday, he shall be entitled to his emolument; and should a member sit Shivngah who is under benefit, he shall receive twentyone shillings from the funds of this society; but if a member should persist in sitting Shivngah contrary to the order of the chief or chiefs of the synagogue, he shall not be entitled to any money allowed for confined mourning; and should it occur that a member be compelled to be confined any time beyond the seven days, by another death intervening, he shall be entitled to eight shillings per day. " 57. Should a member become ill during his confinement of Shivngah, the declaration for receiving for |