ism was not an uncommon occurrence. Synagogues, composed in great part of proselytes, existed in many of the Grecian cities at the beginning of the Christian era.— ESCHENBURG. Manual of Classical Literature. Transl. by N. W. FISKE, 4th ed., p. 541.

GOOD SENSE OF THE TALMUD.

The inhabitants of the town of Ninive put a question to a Talmudical rabbi: "We have here the Jerusalem liturgy; but in our locality, when we pray for rain, we, in fact, require dry weather, and when we pray for the cessation of rain, it is then we most require it. How must we act?" The doctor replied, "Arrange the liturgy according to your climate. Ask for rain, or ask for dry weather, just as you may require it." It is, in fact, a principle advanced in the Talmud, that we must not solicit the intervention of Providence except for such things as are rationally possible. For example, if you see at a distance a house on fire, the Talmud forbids your praying to God that it may not be your house that is burning. The fact being already existing, nothing can prevent it. For the same reason, it is forbidden to a pregnant woman to pray that her child may be of either sex she desires.

Another Talmudic dictum is, that if a man become a convert to Judaism, having at the time infant children, when they arrive at the years of reason and judgment, he must give them the choice of either remaining in the Jewish faith, or of reverting to the ancient following of their father. —O. TERQUEM. Arch. Israel., tom. xxii., p. 78, 1861.

THE REFORMED JEWS.

A feeling of dissatisfaction with the Talmudical system, and the antiquated ceremonies of the old rabbinical service, has led to many recent attempts at reform. In the year 1796,

some of the Amsterdam Jews formed themselves into a new community called Adath Jeshurun, and organised a consistory, which sent deputies to the Sanhedrin at Paris in 1806; but this society has since been dissolved, and its members have rejoined the old synagogues. During the short-lived kingdom of Westphalia, a wealthy and eminent Jew, named Jacobson, was appointed president of a Judaic consistory, by whom a new arrangement of the liturgy and synagogue service was enacted, and other reforms projected; and a new synagogue was opened at Cassel, in 1810, upon these principles, to which was attached a public school or college.

Similar attempts at reform have been made by the Jews of Berlin, Copenhagen and Hamburg. In the service adopted by the reformed Jews of the latter city, the principal daily prayers are retained, with the exception of those imploring a speedy return to Jerusalem, as well as all imprecations upon their enemies. All the poetical or mystical prayers or rhapsodies introduced by the later rabbins, which occupy a considerable portion of the festival services are banished, the old method is modernised, hymns are sung, accompanied on the organ; the reading of the Scriptures is sub-divided into smaller portions, so that the public reading of the Pentateuch occupies three years, instead of being completed in one; and a sermon on moral or religious subjects is preached in German. Upon this plan new synagogues (called temples) have been opened at Berlin, Leipsic, Vienna, Carlsruhe, Breslau, Koenigsberg and other places. By the general mass of Jews these innovations are naturally regarded with disdain and animosity; and the sentiments of these reformers are not without reason considered as anti-Judaical, involving a renunciation of the hope of Israel.-JOSIAH CONDER. View of all Religions, p. 605, 1838.

Since the publication of the above, the rise and progress of the reformed synagogue, entitled the "West London Synagogue of British Jews," has been sufficiently wellknown to the community in general.

"A BYE-WORD AND A REPROACH.”

Dupes of the most absurd superstitions, and destitute of those principles which alone are able to curb human depravity, the Jews are naturally abandoned to the perpetration of crimes, the turpitude and demerit of which are modified or palliated by rabbinical sophistries, and the powerful influence of cupidity and pride.-HENDERSON. Bibl. Researches in Russia, p. 228.

NAMES OF THE HEBREW MONTHS.

It may not be generally known that the names given to the Hebrew months are entirely of Assyrian or Babylonian origin. The following extract will sufficiently prove this:

The monthly prognosticators of whom Isaiah speaks (xlvii., 12 13), were probably representatives of the gods to whom the months were dedicated, as may be gathered from a list of the months, and their patron deities. The cuneiform text, contained in the inscriptions published by the Trustees of the British Museum, was translated by the late G. Smith, and is appended by Mr. Sayce to his "Babylonian Saints' Calendar." ("Records of the Past,” vol. vii., p. 169.)

1. The month of Nissan to Anu and Bel.

2. The month Iyyar to Hea, the lord of mankind.

3. The month Sivan to the moon-god, the eldest son of Bel.

4. The month Tammuz to the warrior Adar.

5. The month Ab to Allat, the mistress of the wood of the right hand.

6. The month Elul to Istar, the lady of battle.

7. The month Tisri to the sun-god, the warrior of the world.

8. The month Marchesvan to the lord, the prince of the gods, Merodach.

9. The month Chislev to the mighty hero Nergal.

10. The month Tebet to. Pap-Succal, the messenger of Anu and Istar.

11. The month Sebat to Rimmon, the minister of heaven and earth.

12. The month Adar to the seven great gods.

13. The month Ve-Adar to Assur, the father of the gods. -RULE. Oriental Records, Historical, p. 46.

The Subject Continued.

The Hebrew names for "month and " moon", П, have a relative connection not only in Hebrew, but in most of the Indo-European languages, instance the Greek μὴν and μην μ, and the Latin mensis, the German Mond and Monat, etc. Limiting the subject to the consideration of their respective names, we may observe that at the early period of Jewish history they are only mentioned as the "first month," the second month, etc. The only exception in the Pentateuch is in the use of the word ' (ears of corn); but it is questionable if this be not rather significant of the productiveness of the season, as the Vulgate renders it mensis novarum frugum.

In 1 Kings, chapters vi. 37, 38; viii. 2., we find the second, eighth, and seventh months named respectively These names

.Ethaneem אֵיתָנִים Bool, and בול , Ziv זיו

were probably superseded.

Seven other names appear in various parts of the later books, including "Maccabees."

The subject is treated in extenso in "Smith's Dictionary

That the rabbins can teach to evade the law as well as to observe it, that on theological points and in scholastic subtilty, they are not inferior to the artifices of Jesuitical casuistry; would not be difficult to demonstrate. If one affirms and the other denies; if this distinction binds and the other looses; if one blesses and the other curses, they have their choice at hand; if Rabbi Johannan says this, and Rabbi Eliezar says that, a third may contrive to believe both, accepting which suits for the nonce. A remarkable circumstance of the rabbinical opinionists, which came authentically to my knowledge, may illustrate our subject. A Jewish gentleman, well-known to the scientific world, and moreover a lover of ancient romances,* had often luxuriated in the description of the splendid banquet of the Peacock," so celebrated in the "Romances of Chivalry.” In an hour of fancy he had a peacock killed; the skin was carefully taken whole from the body, and when the bird was roasted and richly farced with aromatic spices, the skin was nicely replaced, and it was served up with its gorgeous. plumage.

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A religious scruple suddenly haunted his mind that the demon Trefo sat on the peacock, and that its flesh was forbidden aliment. The Israelite despatched the brilliant fowl to the house of a neighbour, the chief rabbin, for his inspection. He told his tale, the rabbin alternately looking on the gentleman and on the peacock-at length the oracle! First, he solemnly observed that there were some things of a doubtful nature-among which was the eating of peaQuery-Himself.