and silver smiths amongst them, and they are the only artificers employed in the mint.

"Independent of the legal disabilities of the Jews, they are in Algiers a most oppressed people; they are not permitted to resist any personal violence of whatever nature, from a Mussulman; they are compelled to wear clothing of a black or dark color; they cannot ride on horseback, or wear arms of any sort, not even a cane; they are permitted only, on Saturdays and Wednesdays to pass out of the gates of the city without permission; and on any unexpected call for hard labor, the Jew is turned out to execute it. In the summer of 1815, this country was visited by incredible swarms of locusts, which destroyed every green thing before them; when several hundred Jews were ordered out to protect the Bashaw's gardens, where they were obliged to watch and toil day and ́ night, as long as these insects continued to infest the country.

"On several occasions of sedition amongst the Janissaries, the Jews have been indiscriminately plundered, and they live in the perpetual fear of a renewal of such scenes; they are pelted in the streets even by children, and in short, the whole course of their existence here, is in a state of the most abject oppression and contumely. The children of Jacob bear these indignities with wonderful patience; they learn submission from infancy, and practise it throughout their lives, without ever daring to murmur at their hard lot. Notwithstanding these discouraging circumstances in their condition, the Jews, who through their correspondence with foreign countries are the only class of Algerine society possessing any accurate knowledge of external affairs, meddle with all sorts of intrigue, even

at the risk of their lives, which are not unfrequently forfeited in consequence. The post of chief of the Jews is procured and held through bribery and intrigue, and is exercised with a tyranny and oppression corresponding to the tenure by which it is retained. During the times of prosperity of the Regency, several Jewish houses of trade rose here to great opulence, but of late years, through the intolerable oppression under which they live, many wealthy individuals have been ruined, others have found means to emigrate, and the Moors, who have a singular aptness for trade, are daily supplanting them in the different branches of commerce practicable in this country; so that they appear now to be on a rapid decline even as to their numbers. It appears to me that the Jews at this day in Algiers, constitute one of the least fortunate remnants of Israel existing.

"In respect of manners, habits, and modes of living, with the above exceptions, the Jews in Algiers differ so little from the other corresponding classes of society that they are not worth describing. The Jews of Algiers are a fine robust race, with good complexions, but the effects of the abject state in which they are born and live, are imprinted on their countenances; nothing is more rare than to discover a distinguished trait in the physiognomy of an Algerine Jew, whether male or female. There is a very affecting practice here with these people, which cannot be contemplated without feelings of respect, and even of tenderness, for this miraculous race. Many aged and infirm Jews, sensible that all their temporal concerns are drawing to a close, die as it were a civil death, investing their heirs with all their worldly substance, with the re

serve of only the small pittance necessary to support the lingering remnant of their days in Jerusalem, where they go to die. In the year 1816, I witnessed the embarkation of a number of ancient Hebrews, on this last earthly pilgrimage, on board of a vessel chartered expressly for the purpose of transporting them to the coast of Syria. The number of Jews in the kingdom of Algiers is computed at about 30,000.”

In Constantine, a town next in importance to Algiers, there are said to be 5000 Jews, who carry on a profitable commerce.

Tunis. The following particulars respecting the Jews of Tunis, are from the journal of Mr. Greaves, as contained in the appendix to Jowett's Christian Researches in Syria and the Holy Land. “The native or Tunisine Jews are distinguished from Mohammedans by their dress, not being allowed to wear the red scull-cap under the turban; it must be black or dark blue. They are sometimes very ill-treated, but are not liable to greater exactions than the Moors. The European Jews wear hats, and speak chiefly Spanish or Italian; their number does not exceed 2000 at the most; they have considerable connexions in Leghorn. The native Jews speak the Arabic of the country, but their books are in Hebrew. There is not much cordiality between the two classes; rather, I am informed, division and animosity. A few of the Tunisine Jews by purchase, and others through interest, enjoy the privilege of wearing the European dress." The whole number of Jews in the city was estimated at 30,000, but this would probably on a more particular enquiry be found too high.

The men very generally can read Hebrew. Neither Christians nor Jews can become proprietors of houses or land. The latter being "the managing men in almost every commercial affair, very little business is transacted on Saturday, owing to the strictness with which they observe their Sabbath. It is to be lamented however that while extremely jealous of the traditions of their fathers, they pay but little regard to the weightier matters of the Law. This would seem to prove with respect to them as well as others, that custom is stronger than any feeling of responsibility, and that the love of forms may exist, where there is a hatred of all moral or spiritual strictness."

Mr. G. took for his master in Arabic, a Jew named Mordecai Naggiar, who had resided for some years in Paris, and was acquainted with Baron de Sacy, Professor Kieffer and other Oriental scholars. In conversation with Mordecai, the latter assured him that "the condition of the Jews is worse than that of the slaves. They are, in general, very ignorant and superstitious and their Rabbies very tyrannical ;-exercising a species of inquisition over them. Not one

in three hundred would receive the New Testament." "The Jews have a separate tribunal, for the settlement of differences among themselves; for which privilege they pay a considerable sum. When any thing is required of them by the government, the person who is employed by them as their judge and re presentative is sent for, and answers for the whole body."

Wishing to interest some of the consuls in favor of a Jewish family whose father had been put to death, Mr. G. was discouraged by his teacher, who said that

"it would be better not to do so, as it might excite a suspicion that the Jews were seeking the protection of a Christian nation, and so be worse both for the family and the Jews in general."

"It

A visit to a Jewish school is thus described. was held in a miserable synagogue; and consisted of about fifty boys, from six to ten years of age. The masters were two poor rabbies; one was teaching the Hebrew characters; the elder children under the direction of the other, were chanting out of the Pentateuch and Prophets. Such as were unoccupied were very unruly. After receiving the elementary instruction, the higher classes are introduced to the Talmud. There is a manuscript copy of the Pentateuch on parchment, in the synagogue, which I was told is brought out and two or three chapters read from it every Saturday. A Jewess who came in asked if I was going to do as the Maltese had done; alluding to one, who a few days before had turned Jew, in order to marry a Jewess. On my expressing a wish that they were all Christians, she replied that she should then go to hell, for she should have to bow down to a log of wood. My interpreter, Mordecai, immediately answered that I was not one of that description."

Mr. Greaves distributed both the Old and New Testament in Hebrew; but the reading of the latter was prohibited by the rabbies under pain of excommunication, and objections made to receiving the former on account of the Latin preface and titles, and particularly from the use of the cross as a mark of reference. Many copies of an edition containing simply the Hebrew would probably have been sold, though the rabbies knew more of the Talmud and esteemed it more highly than the Holy Scriptures.