Austrian Poland

“Behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts.” — Ezek. xxxvii. 11.

The Austrian quarantine at Bossanze, in which we were to remain five days, was pleasant and healthy. It stands on high ground, having gardens and whitewashed cottages in view, and loolis down upon a fine country called Bukovine. The town of Soutchava is about an hour distant. A Hungarian in the quarantine spoke Latin with us. His pronunciation differed little from ours, but he seemed to attach a peculiar meaning to several Latin words. Thus, using “dig-natur” in the sense of “is named” he said, “Haec regio dignatur Bukovina.” The doctor, too, spoke Latin with us, and was very attentive to our comfort, after we had undergone the process of fumigation. Indeed, all the attendants were remarkably civil and polite. Our books were all examined, but none taken from us.

This was the third time we had undergone quarantine since leaving Jerusalem, and it was by far the most agreeable. We spent the five days in making up our journals, and writing home; and were glad also to get a little leisure for reading and study. The doctor often came in, and expressed his surprise at our diligence. In the evenings we always enjoyed a walk within the enclosures of our wooden prison. We now also chalked out our future route as far as we could see before us. We proposed to proceed by Czernowitz,* Tarnapol, Brody, Lemberg, and so out of Austria to Cracow.

On the morning of Sept. 27, we left our quarantine in one of the briscas or covered cars of the country, and soon reached the pleasant town of Soutchava, with eight glittering steeples and a castle in ruins, and a considerable population of Greeks, Roman Catholics, and Arme-

* Pronounced Tcliernovitz.

nians. Its situation is fine, on the high rugged bank of a stream that flows past, amidst trees of all varieties. The houses are whitewashed, which gives them a clean appearance, and the tiles are all of wood. Half of the town is occupied by Armenians, who deal chiefly in cattle. The Jews here deal much in grain, and many of them are rich and respectable. While waiting for the signing of our passports, we spoke to several of them on the street. They told us that there are 200 families here, and that a school to which they pointed, where German and Latin are taught, was attended by many Jewish children. They expect Messiah and their restoration to their own land. They asked if we were Roman Catholics, and on being told that we were not, and that we came from Britain, they asked if we were Calvinists, which we at once declared we were; and then referring to their Feast of Tabernacles, and the booths that were before their houses, we told them how God tabernacled among- men in the flesh for us. When we were entering the carriage, one of them came up and eagerly asked, “How far we were to travel that day?” The object of the question was to ascertain by our answer whether or not we were really Christians, for, as we so often found, they were not accustomed to be kindly spoken to by any who were not of their own nation. We told them how far we were going, and on ascertaining that we must travel after six that evening, when the Jewish Sabbath commences, one of them shook his head, and said to the rest, that “we were not Jews.” We left a Hebrew tract with them — one of the few which we were to have it in our power to leave in the Austrian dominions.

On leaving the town, our road passed between fences of basket-work, curiously defended from the rain by a coping of the same. The road was macadamized, and in excellent condition; the cottages were more comfortable than those of Moldavia, and the aspect of the country was more civilized. Plum and apple trees were plentiful in the gardens. We saw several country churches, somewhat resembling the quiet parish churches of Scotland, and came to a bridge of wood, covered over like a penthouse from end to end, the toll of which, as is the case with most of the tolls of that country, was kept by a Jew. Jews are always to be found like Matthew, “sitting at the receipt of custom.”

The road after this for three hours ran in a straight line, through a fine meadow, sometimes rising gently, sometimes nearly a plain, with the thickly wooded range of the Carpathians on our left bounding the scene. The fields were fragrant, with beautiful autumn crocuses. Two pretty straggling villages situated on a hill-side, and a Jewish inn, in front of which were booths for the feast, wei-e the only objects of the least interest for several miles. We passed another toll kept by a Jew, and were reminded of home by seeing the country-people cutting down a field of oats with the scythe; a fittle further on, they were gathering potatoes, and there were occasionally fields of hops.

About two o’clock, we descended upon the neat town of Seret, standing upon the river of the same name which we had crossed twice in Moldavia. There are barracks here, and we now began to be familiar with the blue uniform of the Austrian soldiers, and the dark green of their officers, with the ornament of the eagle spreading its wings upwards. In the inn where we rested, many were coming and going, and we had a painful view of the immoral state of the people. When they heard that we were English, they said, “Ah, they have the same noses and eyes that we have!” INIany were intoxicated; and one old man came up to us, and made a long apology, stating that the funeral of a wealthy resident had talen place that day, which had occasioned the revelry, and hoping that we would not carry away an unfavourable report, as if Austrians were generally given to this vice.

On entering the town, we had met many Jews in their best dress and holiday fur-cap, and observed a company of them dancing at a public-house. We now engaged in conversation with two of them, and one young man became very communicative, kindly consenting to be our guide through the town. There are 300 families of Jews residing here, and they have two synagogues, and three places” of study or Beth-midrash. The largest synagogue, a building of considerable size, was shut; but we entered the other, and there two young men began an interesting conversation. They asked if we were Jews; we said. No, we were Christians. They replied, “Perhaps you are Jews also,” and shook hands smiling. The Jews here expected Messiah that yeai-, or else some great event. They told us of a remarkable rabbi, Haiim, at Chosow, eight miles distant, to whom many thousands of Jews go in pilgrimage at the time of the Feast of Tabernacles. They enjoy more liberty in 38*

Bukovine than in Galicia; for in the latter province there is a tax on lig-hts, which becomes very severe on the Jews who use so many candles on the Sabbath. On asking if there was much infidehty here, they told us that all were Talmudists, except three Epicuruses — probably members of the Tarnapol Society. In the synagogue where we were standing were several copies both of the Talmud and Mishna, but only a few fragments of the Hebrew Bible were to be found in the library. The young men scarcely knew a word of the Scriptures, and whenMr. Caiman showed them what a different spirit breathed in the Bible from that of the Talmud, they defended the Talmud and the rabbis. One singular defence of their rabbis was taken from Deuteronomy, “And thou shalt love also the Lord thy God,” &c.* For they argued that pn (eth) meant “-also”’ in this passage. “And why does it say ’ also?’ Who else is to be loved with all our heart? It must be the rabbis” Mr. C. showed them that they were thus blasphemously putting the rabbis before God; pointed out to them their ignorance of the Hebrew language in regard to pn; and pressed them to study their language grammatically; — for it is true to an incalculable extent, that Talmudism would fall to the ground if the grammatical Hebrew was understood. It would have the same effect on the votaries of the Talmud, that instruction in the sciences has upon the blinded followers of Hindooism. On pressing the young men with the want of sacrifices among the Jews, they urged, that repeating the passages where sacrifices are commanded, is as good as sacrifice, and quoted Hosea xiv. 2, “Take with you tvords, so shall we render the calves of our lips.” They did not perceive that the prophet describes Israel as both pouring out the words of confession, and also returning to the blood of the great sacrifice. They listened, however, when we opened Isaiah liii. and spoke of Him by “whose stripes we are healed,” but turned aside its force by saying, “There is a Messiah who suffers for his people in every generation,” referring to such cases as that of the Russian rabbi, of whom we had heard as suffering imprisonment. When Mr. Caiman told them that he believed in Jesus (yvj’O, they did not understand who or what this meant. But when he explained, and showed them that he was “a Christian” they started back, and with an

* Deut. vi. 5.

CZBRNOWtTZ — JEWS. 43 J

air of doubt and fear said, •’ And do you still love the Jews]” He replied, “Yes, indeed, I love the Jews still with all my heart.” And thus we parted.

Crossing the Seret, we continued our journey along- a road straight as an arrow. The gentle hills on either hand were’ well wooded, the plain well cultivated, and the roads excellent, as they are in all the Austrian dominions. A full moon enlightened our way to Czernowitz, which we reached at ten o’clock, and found shelter for the night in a very tolerable inn.

(Sept. 28.) Czernowitz is a pleasant town, with streets wide, well aired, and clean. The houses are generally two or three stories high, and there are barracks and other public buildings. “Most of the names over the shops wei-e Polish. The market-place is a wide square, having one side lined with stalls or movable shops, like sentryboxes; and, in the middle, a large cross, with a statue of the Virgin sitting at the foot of it, holding in her arms the dead body of the Saviour, her head adorned with twelve stars, and two angels at her side. A broad street leads from the market-place, down a steep descent, from the top of which is seen the river Pruth winding through the plain below, with a village on the opposite side of the bank, called Satagora, in which many Jews reside. In this street again there is a figure of the Saviour on the Cross, and the Virgin standing beneath it, with a sword piercing her heart, in reference to Luke ii. 35. The situation of the town is fine and salubrious, on the top of a considerable elevation, looking down on the neighbouring river, and surrounded with fertile plains on “all sides.

There are 3000 Jews here, with eight synagogues, only three of which are large. These three we visited, being all under the roof of one large edifice. The congi-egation were engaged in worship when we entered, but “seemed to have little feeling of devotion, for a group soon gathered round each of us at diffei’ent parts of the synagogue. On saying to those around us,” We have been at Jerusalem,” they were immediately interested, and asked, “Are the Jews there like the Jews here!” We said, “They were, but all could speak Hebrew. ‘They said, “None here can speak Hebrew except the rabbi.” “Do you expect ever to return to your own land”?” “We hope for that every day.” We said, “We Christians are looking for the second coming of the Messiah every day.” They replied, “What Messiah? Is it Messiah Ben-Joseph V This led us to tell of the only Saviour, “who is exalted to give repentance unto Israel, and remission of sins.” We told them how Christians in our land loved the Jews. Their reply was, “Here they do not love the Jews.” This took place in the largest synagogue. In the other two, which belonged to the Chasidim, the worshippers were much more intent upon their prayers, and more loud and vehement in their cries. When we were leaving, one of them came after us to ask, “How much of thelemple-wall at Jerusalem was still standing, how high and how broad it was?” The same Jew asked, if we had seen Hebron, and if the cave of Machpelah was known J

The Jews here are very ignorant. Their young people are not taught to understand the Hebrew, but’only to read it; though many send their children to the public academies where Latin and German are taught. Some have given up their belief in the Talmud; and many are so careless that they come to the synagogue only on the Day of Atonement. The Jew who acted as our guide through the town (for we purposely employed a Jew on all such occasions), said, that he believed the Old Testament Scriptures, but did not believe in a Messiah at all. The truth is, that many of them are so entirely ignorant of Scripture, that they fancy the doctrine of a Messiah to be one of the traditions of their rabbis, and not a promise of Moses and the prophets. The sight of Israel in this region cannot fail to sadden the heart of those that love them. “Behold, they say. Our bones are dialed, our hope is lost.”

We left the town in the forenoon, in an excellent vehicle, resembling an English hackney-coach with springs, belonging to the innkeeper, who also furnished a man and horses to carry us to Tarnapol. Passing some prisoners at work in chains, we soon crossed the Pruth by a long wooden bridge, and, looking back, got a pleasant view of the town on the height, surrounded with willows and poplars. The banks of the river also were plentifully clothed with willows. The fields were flat, but appeared fertile, many of them clothed with the plant called retsky, which has a stalk of a fine reddish-brown, tinging the face of the country in a beautiful manner. The toll-bars on the road are all after one pattern, consisting of a long beam stretching from side to side, one end of which is made to rise upwards at the approach of a carriage by means of a heavy weight at the other extremity. We were, however, painfully reminded, notwithstanding all the outward fertUity, that we were now in “a land of graven images,” by the many tall crosses and representations of the Virgin by the wayside.

We rested the horses at a village called Gertsman, surrounded with trees, and near a small lake. In a large grassy area which forms the market-place, stood a cross with all its accompaniments, the nails and hammer, the ladder, the spear, and sponge; and near this, under a shed, was an image of a sainl holding the infant Jesus in his arms. Surely the people of this Tand have the same mark as the inhabitants of ancient Babylon, “They are mad upon their idols!”* We found only one Jewish family here, and so careless were they that the boy with whom we conversed had no tsitsith, and scarcely knew what the name of Messiah meant.

After leaving this lillage the country was tame and uninteresting, with few trees to refresh the eye. Crosses and images, however, appeared every now and then. We saw also at every village or cluster of houses, indications of the sojourn of some of the scattered sheep of the house of Israel, in the succoth or booths erected for the Feast of Tabernacles beside the cottage-door.

About half-past five, we began to descend into a glen between two hills of considerable elevation, the sides of which were covered with brushwood. As we drew near the mouth of this pass, the spires of Zalesky, shining in the evening sun, appeared through the tall poplars and elms in which the town is embosomed. Before reaching it, a bridge of boats carries you across the river Dniester, deep and rapid, separating the pi-ovince of Bukovine from that ofGalicia, which forms part of Austrian Poland. We rested in the town for a few hours, and found it as pleasant as it appeared to be fi-om a distance. The hills through which we had passed form a high barrier on the south,” overhanging the town. Their sides covered with shaggy wood, and the impetuous river that sweeps their base, add much to the beauty of the scene. At the entrance of Zalesky, a handsome mansion, surrounded with pleasant gardens, attracts observation. The Jews told us that this is the residence of a rich Galician, Baron Brownowitch, a Jew baptized into the Roman Catholic Church. His father and brethren also have been baptized,

Jer. 1. 3a and about twenty Jews, all of the wealthier classes, have followed their example. It is to be feared that worldly advancement formed the leading motives for their change; and even were the motive pm-er, what is there to comfort the hearts of those who love Israel in conversions from Judaism to Popery? The Baron is still very kind to his Jewish brethren, and has ample opportunity; for the whole of this town, and twenty other villages, are his property.

There are 3000 Jews here. Their largest syiagogue, however, is neglected and dirty, and the service was gone over in a hasty and irreverent manner. We noticed here, what we had seen in some other places, several Passover cakes {the Aphikumen) hung up in the synagogue, as a charm against fire, theft, or accident. Here, too,”the Eruv or string is stretched from house to house, to make Zalesky a walled town. One of the windows of the synagogue had been glazed by the society that buries the dead, called nir-np man (habrah kedoshah); and their name was on the stained glass. Many of the Jews to whom we spoke were careless and worldly, and one of them told us of seven German families who never attend the synagogue.

We left this place before it was quite dark, and pressed on through a flat and dreary country over which the autumn wind swept cold and sharp. By half-past ten we reached a pleasant village, called Jaglinsky, having a good Polish inn, oi% in the language of the country, “Hartsmi.” The inmates were all fast asleep, but after much knocking, we found admission, and were hospitably entertained by the gospadina, or hostess.

(Sept. 29.) The Sabbath dawned sweetly upon this retired Polish vUlage. It was one of some extent, stretching up the sides of “a deep hollow. On one of the heights stood the principal church, and on the opposite bank a fort and barracks. Crosses of all kinds and sizes were planted at every approach to the village, and in the church-yard every grave had one. Earty in the morning all the servants of our khan, clothed in their best attire, set off for church; and we followed after them, in order to witness the service. On our way we heard the sound of music proceeding from a cottage, and Mr Caiman, thinking that it was a Jewish marriage, entered, when two young women immediately fell at his feet and kissed his boots, thanking him for the honour he had done them in entering their house. It was a Christian marriage. The church was elegantly fitted up, and the walls were painted all over with figures of saints and madonnas. During the service one poor woman came in, and, with many genuflexions, presented three pictures, one of a madonna, the two others of saints. The auGience was scanty, consisting of five or six young people, and a few old men and women, all kneeling on the open floor. All, as they entered or retired, first kissed an image of the Saviour that stood in the porch, and then bowed down and kissed the cold floor. The singing and organ were tolerable, but there was no food for the soul.

We then visited a country church, in the suburbs, built entirely of wood. It was crowded to the door, and many who could not get in had taken their places by the wall, kneeling and crossing themselves as they listened to the service through the seams of the wooden walls. Within the church, the women occupied the end nearest the door, and the men, who formed the greater proportion, stood nearer the altar. All present were plain rustic people, of uncouth appearance and ungainly figures; the men wearing a surtout of sheep-skin,’’with the wool turned inside, the women a cap with a white kerchief tied over it. Lighted candles glared from the altar, and many of the women held tapers in their hands. At one part of the prayer all knelt except ourselves, and then rose. A plate went round for collecting money, and each gave something. Several pictures, miserably executed, hung upon the walls: among which was one of the Saviour, quite hid by the multitude of flowers that had been thrown upon it by the devout worshippers, and another of the Virgin Mary, decorated with strings of beads suspended round it by her grateful votaries. But the most oflfensive object of all, was an old diminutive figure of the Saviour on the Cross, standing near the door. This was kissed by most of those who came in, after they had dipped their hands in a vessel of holy water that stood by. Some kissed it on the feet, some under the feet, some more devout lay down and kissed the floor beneath it. The sight of this simple superstition, over which was spread an air of apparent solemnity on the part of the rough peasants, was really affecting. We contrasted the realms of Popery with our own happy Scotland: and if any thing could stir up a Scottish Presbyterian to a sense of the greatness of his privileges, it is a sight like this, where ignorance and super-

43G JAGLINSKY — PEASANTRY — SYNAGOGUE.

stition are leading souls to hell, in peaceful, unresisting quietness! The priest was a respectable-looking man, much above his parishioners in point of culture. Oh that God would raise up another Martin Boos in this region of gross darkness, to proclaim the glad tidings of righteousness by the obedience of One!

We spent the forenoon together in the study of the Scriptures and social prayer, and about sunset resolved to visit the Jews, who met that evening to celebrate “the joy of the Law” (min-nnc::’, simhath torah). It was the commencement of that day which is called in John, ‘’the last day, that great day of the feast.’’’’* We pi’ayed that we might have an opportunity of proclaiming to them the words of Jesus, “If any man thirst, let him come to me and drink,” and our desire was granted. On our way through the village we noticed “that the peasants took off their hats a long way before they met us, — not, however, with the cheerful air of a free-born Briton, but with a sullen servile look, the result of well-remembered oppression; for the Polish Barons used to keep the peasantry in real slavery, and the want of a middle class in Poland who might link rich and poor together, has perpetuated the system. Passing the cotFage where the marriage had been in the morning, we saw a large company on the green before the door, dancing to the sound of the violin and tabret. They have no joys but those of earth, and the Sabbath is their chief day of gaiety and mirth.

The Jews have three synagogues here, the best of which is a high and spacious building. On asking a Jewish boy if the building before us was the .synagogue of the Chasidim, he replied, “No, it is the synagogue of the prostakis,” that is, “the common people.” He used the word as a term of reproach; for the spirit of the old Pharisees remains in the heart of Israel, and they say still, “Stand by thyself, come not near to me, for I am holier than thou.”t Entering the large synagogue, we got into conversation with several Jews, while the congregation was assembling. We spoke to them of the way of a sinner’s pardon; and on our saying that their C’ipporahl was the only remnant they had of sacrifice, one of them replied, “That they did not offer the cock and hen as a sacrifice, for prayer now stood in the place of all sacrifices.” How truly are Israel abiding

* John vii. 37. t Tsa. lxv. 5. t See p. 404.

“without a sacrifice,” * when the only appearance of a sacrifice that any whei’e meets the eye, in the thousand ceremonies of Judaism, is totally disclaimed as such by themselves 1 We spoke on Isaiah liii. and the office of Messiah “to give repentance to Israel and remission of sins.” Several were attracted to us when they heard us speak of having seen Jerusalem, and of our love to the house of Israel. When we told them that in Scotland, true Christians keep the Christian Sabbath as strictly as the Jews do theirs, never travelling nor doing any work, but reading the Bible, and worshipping God in public and private, they were astonished, and at first did not seem to believe it. At length one of them made his way round to the spot where Mr. Caiman was speaking in the midst of another group, and put the question to him if it were really so? The man came back and told his brethren that it was true, and all seemed greatly pleased. Some boys read to us a portion of the Law, beginning, “Thou shalt love the Lord thy God,” which started another conversation; and when we hesitated not to use the words, “Hear, O Israel, the Lord thy God is one Lord.” telling them of our belief in the one God, His wondrous nature, and His becoming incarnate, they stood listening with great attention, and one asked, “Were you bo7-?i Christians 1” On leaving them, we went to the sjmagogue of the Chasiditn. There we were kindlj’ brought forward to a convenient place for seeing the procession in honour of the law, which was about to take place. Several Jews were very friendly, and anxious to hear about Jerusalem. One began to speak of the oppression of their nation, which is felt here in the taxes laid on meat and lights, for they pay nearly half a zu’anzig for a candle, — a heavy burden on them who use so many every week.f We told them how different was the feeling toward Israel in our country: for true Christians in Scotland and England loved the Jews, and Messiah enjoined us to bear “a special love to them. We then read together some of their prayers, which they asked us to translate into German. After this, we had an opportunity of telling how Jesus, at the very feast which they were celebrating, stood in the Temple and invited sinners to come to him. At length, the service began. The room by this time

* Hos. iii. 4.

t These taxes imposed peculiarly on Israel reminded us of Lam. v 4, 5. “We have drunken our water for money; our wood is sold unto us. Our necks are under persecution; we labour, and have no rest”

4d8 JAGLINSKY —” PROCESSION OF THE LAW. ’

was crowded to excess; and the glare and heat of the large candles became very unpleasant. After a shon prayer, the persons were called up who were to engage in the procession, to each of whom was entrusted a roll of the Law, which he carried in his arms. They are called up according to the alphabetical order of their names, he who presides using these words as he names each, mmS ino in (ten kavod letorah), “Give honom* to the Law.” The first company being thus called up and arranged, and all the copies of the Tbra/iinthe ark being placed in their hands, the old rabbi began the dance.

The signal for commencing was given (somewhat profanely)“in the words of Exodus,” Speak unto the children of Israel that they go forward.“* Immediately they began to move slowly round the synagogue, all present chanting a prayer. Soon the singing became louder, and the movements of the worshippers more rapid. They clapped their hands, shouted, and finally danced with all their might, dandling the roll of the Law in their arms. The old”grey-h aired rabbi danced with the most vehement gestures, while all sung, leaped, and clapped their hands, till the whole synagogue was one scene of indescribable confusion. When one company had danced till they were weary, others were called up to form a

* Exod. xiv. 15.

INTERVIEW WITH THE KABBI. io’J

second, until all the members of the synagogue had shared in it. Such is a specimen of “the procession of the Law “mm niiipn, (tekuphath Torah), intended to give honom” to the Word of the Living God. But the chief joy is reserved for the morrow. What a caricature is this on David’s “dancing before the Lord with all his might!” and what a contrast to David’s calm delight in the word of God, “O how love I thy law, it is my meditation all the day.” A religious service more silly or childish could scarcely be imagined. We were again reminded of the sure word of prophecy, “I will give children to be their princes, and babes shall rule over them.” *

When all was over, the rabbi sent to say that he wished to speak with us. We accordingly went to his house, “which joined hard to the synagogue,”! and which was immediately filled to overflow with Jews, all intensely anxious to see the Christians who had been at Jerusalem, and were interested in their welfare. When we had answered several questions as to the condition of their brethren in Palestine, Mr. Caiman seized the valuable opportunity, and beginning with a reference to the principles of the Chasidim, who profess to do every thing out of pure, disinterested love to God, shewed them with much affection, what Jehovah had done to awaken our love toward himself in the great gift of his beloved Son. We then parted from them in a most friendly manner, and returned to our inn. How affecting is such a visit to Israel! “The priests said not, Where is the Lord ’ and thtij that handle the law knetv one not.”l Soon may a better day dawn on Zion, when the promise shall be realized, “I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.’”5

(Sept. 30.) Leaving our pleasant hartsmi, we swept through the vale and village of Jaglinsky. The morning was clear and fine, but much colder than we had yet experienced. We travelled due north through a vast plain country, where all the crops had been gathered in except the retsky. The highway was straight as a railroad, so that we could see before us for several miles — a dreary prospect to a traveller on foot.

We came down upon the large but dull village of Zadcow, where our attention was attracted by a church

* Isa. iii. 4. + Acts xviii. 7.

X Jer. ii. 8. 5 Jer. iii. 15.

JAGLINSKY TO TARNAPOL — SCENERY.

yard planted with black crosses as thickly as a grove, and by a large cross at the entrance ornamented with human skulls and bones. Indeed, it is not uncommon in Poland to see the crosses decorated with human skulls and bones, in order that they may more deeply affect the poor blinded worshippers. Here it was discovered that one of our horses needed a shoe, and as the Polish smith proved to be slow at the use of the hammer, we had opportunity to wander about the place. The Eruv and the booths at many cottagedoors, informed us that some of the seed of Abraham had found a refuge here; and we spoke to two or three on the road, who told us that there are 300 Jewish families in this place. All the peasants, and even the women, wore sheepskin, to keep out the keen north wind.

We travelled on through some fine woods of elm, oak, ash, and most of all birch. The villages on the wayside are at wide intervals from each other, yet all of the same character, tame and uninteresting. The churches are oflen picturesque, especially the old wooden ones: the belfry, too, is peculiar, being generally a building distinct from the church, or sometimes an archway over the entrance to the church-yard. Yet these bring no sweet associations of a preached gospel and holy communion seasons.

The next large village was Copochinsky, clean and thriving, with its church, crosses, and images. One image especially attracted our attention, standing in a shed in the market-place, — the uncouth figure of a friar carrying the child Jesus in his arms. Afler this we passed two very poor villages, the first of which appeared to be altogether Jewish.

The country now became bare indeed, though all under cultivation, till we came down upon Trembmvla, a pleasant town on the banks of the Seret, having the ruins of an old castle overhanging it, and a square fortress at some distance. It hastwo very handsome churches and one of the large high Polish synagogues, built of wood, but going rapidly to decay. We met sevei’al Jews, who told us that there are 1500 of their brethren here, and that their sj’nagogue is 120 years old. They listened to us when we testified of Messiah’s atonement for sin.

North of Trembowla the country began to improve. We entered a fine valley, watered by the same stream which runs through the town. The fields on either side were fruitful, and almost entirely covered with hemp.

At the upper end of the vale was a placid lake, out of which the stream issued. The hills were well wooded, and some pleasant cottages overhung the lake.

Ascending higher ground, we drove through woods of beech and elm, and then through an avenue of poplars, and came to Gulonitsky, a village having a splendid church with three pointed spires, and an elegant mansion, which we understood to be that of the Popish Bishop. Every thing around wore an aspect of neatness and culture, and even the crosses and images were of better workmanship. A peculiar looking burying-ground on a slight eminence caught our eye as we entered. It had no black crosses, but white upi“ight stones over the graves. We soon discovered that this was the place where the Jews bury their dead. How many souls of Israel have passed away even from this one country village to the judgment-seat of Christ, hardened in the reje’ction of his gospel, by the surrounding idolatries of the Church of Rome! Shall they not take up the words of their fathei-s? “The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and. My blood upon the inhabitants of Chaldea, shall Jerusalem say.”*

About sunset we arrived at Tarnapol, one of the finest towns of Austrian Poland, a hundred milesf north from Czernowitz. It is of some extent, and finely situated, overlooking an extensive lake on the north-west, out of which flows the Seret, encircling part of the town. The churches and public buildings are large and handsome, and there are thriving academies. The Jewish burying-ground is on the right hand of the road at the entrance to the town. Many Jews were upon the streets in their best clothes, and many Jewesses, sometimes six or eight in a company, enjoying themselves upon this night of special festivity.

Putting up our carriage, we set out to visit the synagogue of the New School. The service was not begun, but vast numbers of well dressed Jews were already assembled, walking up and down in the porch. The females, too, in their richest attire, were occupying their quarter of the synagogue. As for devotion, there was not even the shadow of it to be seen; the synagogue seemed to be regarded as a place of public amusement

* Jer. 11. 35.

t Travelling was so cheap here, that the whole expense of this journey was only 2l.

and display; and the words of the prophet might that night have been rung in the ears of the daughters of Zion, “Tremble, ye women that are at ease; be troubled, ye careless ones.”* Three Jewish soldiers, in Austrian uniform, were among the crowd that waited for the opening of the doors; and several Jewish boys showed their courtesy to strangers by offering to take us to a seat. They could talk Latin, having attended the Academy, and seemed not a little proud of being able to make use of a learned tongue. The synagogue was at length opened. It was a commodious and elegant apartment with galleries for the women, handsomely painted and illuminated with wax-candles, resembling the fine synagogue at Leghorn, though not equal t« it in size. The Jews were very polite, but the service was uninteresting; the company and their dresses seemed to be the principal entertainment.

We left them, and proceeded to a synagogue of the Chasidim. Here were assembled a much poorer class of Jews, who read prayers with all the fervour of devotion. In a little after we had entered, they began the procession in honour of the law. A standard-bearer went first, then the rabbi, then six others, each carrying a roll of the law. Upon the standard was embroidered the Austrian eagle with the words, “I bare you on eagles’ wings.“t From this synagogue we sought our way to the great synagogue of the Rabbinical Jews. We wished to see the joyful procession from the rabbi’s house to the synagogue, — a scene of uproar and folly. Several Jews were discharging pistols and fire-works in the open street. The doors of the synagogue were not yet opened, and the crowd in the porch” w’ere running to and fro in boisterous mirth. Alas! there were none of Jacob’s feelings, “How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.” At length, the old rabbi and his friends arrived, with lighted candles and torches carried before them, and a banner, amidst the shouts of the multitude. The doors were thrown open, and the crowd rushed in. The brazen lustres poured forth a flood of dazzling light, revealing a very large old synagogue, with a high vaulted roof. It is about 600 years old, and in style bears a resemblance to some of our least ornamented Gothic churches. The gallery of the females occupied one side of the building, entirely closed from view by a lattice work. After

* Isa. xxxii. 11. t Exod. xix. 4.

prayer, thirty-six Jews were called up to give honour to the law, and each was intrusted with one of the rolls out otthe ark. The lighted standard, and a flag with a lighted candle at the top of the staff, were carried foremost, then the rabbi, a staid respectable-looking man, with thirty-six bearers of the law, followed after. There was no dance nor extravagant shouting, but a company of young Jews sang many lively airs, often imitating the sound of trumpets and other musical instruments of a military band; the spectators clapping hands while the procession moved seven times round the synagogue. And this is all the joy of the Feast of Tabernacles, which Israel knows now! Where now are the days of Ezra and Nehemiah, when “the joy of the Lord was their strength” — when they made booths and sat under the booths, “and there was x-’cry great gladness? Also day by day, from the first day unto the last day, he read in the book of the law of God; and they kept the feast seven days, and on the eighth day was a solemn assembly according unto the manner.” * Surely “the Lord has caused the solemn feasts to be forgotten in Sion!”t It is not thus that Israel shall worship on that approaching day, when “they shall draw water with joy out of the wells of salvation, because the Lord Jehovah is their strength and song.”t Nor shall it be with our feelings that the believing nations shall in that day look on tsrael’s holy service, when “they go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles.”^

(Oct. 1.) Tarnapol has 15,000 inhabitants, and of these there are 1800 families of Jews, probably more than half the population. The Academy is said to be a very good one; we met some of the students walking in the meadows near the lake, carrying their books upon their heads. The Jews spent this day in prayer, on account of the anniversary of the death of Moses.

We visited a synagogue of the Chasidim, in a part of the town where we had not been before. Our entrance caused considerable commotion among the worshippei’s; their faces assumed an aspect of terror, their chanting was all but silenced, and they whispered anxiously to one another. The reason for their alarm was, that they thought we were officers of the Austrian Government,

* Neh. viii. 17, 18. t Lam. ii. G.

t Isa. xii. 3. 5 Zech. xiv. 16.

come to spy out their doings, and find a pretext for oppressing them. How truly these words have come to pass, “I will send a faintness into their hearts in the lands of their enemies, and the sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword, and they shall fall when none pursueth.” * Mr. Caiman soon relieved their fears, and in a little time, we saw the dance in honour of the law renewed with greater vehemence than ever. At first they danced two and two, then three or four all joined hand in hand; they leaped also as well as danced, singing at the same time, and occasionally clapping hands, in a manner that reminded us of the Arab dance and song in the East. A few seemed quite in earnest, with a wild fanatical expression in their countenances, while others were light and merry. One mild, elderly Jew spoke to us, and after listening to what we said regarding Messiah’s once offering himself for sin, kept by us all the time, followed us when we left, and shook hands, heartily wishing us God-speed in our journey.

We paid a second visit to the Jews of the New School. They were finishing “the procession of the Law” as we entered; for they go through all the ceremonies of the other Jews, althou’gh in their heart they despise them. There is great mutual contempt between the Jews of the Old and those of the New School. They told us that the rabbi who founded the New School in Tarnapol had died there that very day, and all the Chasidim were rejoicing at the news. This man had been the means of introducing the new system of education for the Jewish youth of this place, by instituting an Academy where the German, Polish, Latin, and Hebrew languages, as well as many branches of science, are regularly taught. He and his party had such influence with the government that at first they were empowered to compel all Jewish children to attend the Academy; but this order was afterwards withdrawn, only they were allowed to put a tax of three kridzers on the oke of meat, for every boy who is not sent. In spite of this, the Rabbinical Jews cling as firmly as ever to their old system, and only 200 children have been sent to the Academy, though there are 3000 Jewish children in Tarnapol. It is not, however, altogether from real attachment to their old system that the majority thus oppose any change; it proceeds in many

Lev. xxvii. 36.

OPINIONS or THE NEW SCHOOL JBW9. 445

cases rather from a regard to self-interest, and in some from personal dislike to the present rabbi. It is much to be lamented, that even those who are taught in the schools of the New Synagogue do not acquire a grammatical knowledge of Hebrew, which would be of the greatest importance, as it would enable them to read the Word of God with ease and intelligence. The reason of this is, that they are not allowed’to attend the Academy until they have attained a certain age; so that most of those who go to the teacher there have already been taught in some degree by a private instructor, but have not had a solid foundation laid.

We found much difficulty in ascertaining the real opinions of the New Synagogue here. To soine extent they might be called mfide/s, for they do not make the Bible the foundation of their faith. But they differ widely from the infidel Jews of Germany and France in this, that they have great respect for the Bible, and seem to have cast it off rather from a belief that they can arrive at truth without it, than from any positive dislike. They are still interested in whatever regards the Holy Land, though they do not expect to return to it. Many of them, however, believe, like other infidel Jews, that political emancipation is the only Messiah they are to look for. It was the rejection of the Talmud that led them to reject the Bible also; and yet they retain the rabbinical ceremonies, though they do this chiefly because the Chasidim have accused them of forming a new sect, which the Austrian Government rigorously fjrbids. It is plain from this fact, that there is little of conscientious belief among them. Self-interest and the favour of the world appear to form their principal rule of life. Several Jews of this class called on us at our lodging, and were exceedingly polite. One said, “The Bible” had sei-’ed its day; there was need of .something else now.” Another, on being asked whj’ they retained the ceremonies and forms of Judaism since they rejected the Talmud, gave this Jesuitical reason, “that by maintaining their profession, they obtained access to the families of other Jews, and thus had opportunity of quietly diffusing their doctrines, and undermining the prejudices of their brethren.” At Odessa, some of their sect have gained the approbation of the Russian Emperor for their schools. Only two have been baptized in Tarnapol, and these were females, who were induced by the prospect of being married into good Roman Catholic families. We spent many hours in discussion with these men. At one time we had five in the room. Mr. Caiman spoke plainly to them of true Christianity; and Mr. M’Cheyne explained and applied Zech. xii. 10, to one interesting Jew who spoke Latin. He said that he was one of about twenty who were able to converse in that language.

In the evening we paid a visit to the chief man of the rabbinical Jews, Rabbi Rapaport, the same of whom we had heard in Jassy as being at the head of the secret Society for undermining Judaism, — considered one of the most learned Jews in the world, both in regard to languages and general knowledge. He received us politely, but at the same time with somewhat of the stiffness of assumed dignity. He put many questions regarding Palestine, and seemed to be familiar with the events of the day in that country. He inquired as to the progress and success of Ibraim Pasha, and also concerning” the visit of Sir Moses Montefiore. We asked his ojnnions regarding Messiah; to which he replied very cautiously,” “that there was no fixed time for his coming, and that the doctrine of a Messiah was not one of the original articles of the Jewish creed. These (he said) related only to God, the resurrection, and the final judgment of men.” One of his attendants spoke out his opinion more fully, saying, “It would have been better if Messiah had never been foretold!”

Later in the evening, a well-educated young Jew called on us. Hearing that we had been inquiring about the practicability of instituting schools among the Jews, he came to offer himself as a teacher. He thought himself qualified, having taught in the Academy of the Jesuits in the town. He conversed with us in Latin, always addressing us by the title of “Dominatio vestra.” When telling us” that he had given up all expectation of the restoration of his people to their own land, and of the coming of Messiah, he used this remarkable expression, ^’■Despero, despero,” that is, “I have no hope of it,” the very term used by the prophet Ezekiel, when he foretold what would be the state of Israel before the breath should enter into them, “Behold, they say. Our bones are dried and our hope is lost.” * This young man professed still to believe the Bible; and we urged upon him the duty of believing things because God had revealed them, and

* Ezek. xxxvii. 11.

not because reason suggested them. Nearly one-half of the Jewish population of Tarnapol have joined the new sect; yet the opposition on the part of the Rabbinical Jews, and especially the Chasidim, is very strong. One e.xample of this is curious. — The new sect made a proposal to form a colony under the sanction of the Government, The Chasidim, in order to counteract this, distributed among the people charms, consisting of small pieces of paper, on which some mystical Hebrew sentences were written, one of which, as a curiosity, we procured.

We visited the Jewish burying-place, a large plot of ground ornamented with trees near the entrance of the town. It is covered with upright gravestones, some of them 200 years old, having inscriptions generally in good preservation, and some elegant monuments over the Rabbis. The device upon the stone where a cohen or priest lies buried, is two hands in the position of one pronouncing the blessing, and below are the words, “Oh this wise shall ye bless IsraeV* A cluster of grapes, lighted candles, an eagle, and a gazelle, were some of the other devices. Several of the other inscriptions were poetical, but none were interesting. A little boy was buried while we were there. They brought him to the grave bound up in a white shroud, and lying on a bier. A Gentile dug the grave, — it being unlawful for an Israelite to do servile labour on a solemn feast day. A small pillow was filled with earth, and laid in the grave to be a resting-place for his head. The face was left uncovered, and a loose board laid over the body, to prevent the earth from injuring it when thrown in. The covered board is loose, that the dead may have no trouble in getting out at the resurrection, and sometimes, we were told, they put a staff beside the body to help the person to rise at that day! Before the body was laid in the grave, the attendants went through a miserable superstition; the friends present bending over him and asking the dead to forgive them if they had injured him in any way during his life, and to forgive his father and grandfather, or any other friend who had done so. We were shown the grave of a Jewess, who died 200 years ago, named Galla, the daughter of a rabbi, who is said to have lately wrought miracles on diseased persons who prayed at her grave. Some time ago, she appeared in a dream to several people in town, and told them that she had * Numb. vi. 23.

got this power. Many went to the place, and, according to the story of our guide, were cured. A heap of twigs lay piled up serveral feet near her gravestone, each one put there by the hand of some grateful Jew or Jewess who had reaped the benefit of a visit to her grave Our guide assured us that his grandmother had been compTetely cured of a desperate disease, by coming to pray beside this grave. The prophets of Israel foresaw this feature of Jewish apostasy, “Should not a people seek unto their God? for the living (shall they go) to the dead? To the law and to the testimony, if they speak not according to this word, there is no light in them.” *

In the cool of evening, we enjoyed a pleasant walk on the banks of the neighbouring lake, and met a company of about thirty Jews, singing together in a joyful mood. There is a better day coming, when after they have sown in tears, “they shall return and come to Zion with songs and everlasting joy upon their heads.”!

(Oct. 2.) Early this morning we observed the young men who attend the gymnasium, on their way to the principal church to be present at morning prayers for half an hour. There were perhaps 300, all marching in regular order, with their ushers wearing the dress of the Popish priests. Thus the chains of Popery are riveted on the rising generation. Before the door of the church stood an immense cross, with a small picture of Christ near the foot. As the young men retired, many of them approached the cross and kissed the picture, making obeisance before it. What must Israel think when they see the best educated of the Polish youth worshipping an image in the open street, as well as the blinded peasantry bowing down to huge crosses and uncouth images of saints, that disfigure the wayside and are crowded round every village, — what can they think in such a land as this, but that Jesus taught his followers to bow down to wood and stone, like the worst of the heathen”? Surely, in the skirts of Babylon shall be found, not only the blood of prophets and of saints, but the blood of many a Jew. “As Babylon has caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth.”

Several Jews called and took leave of us in a very kind manner. Before setting out about nine o’clock, a great crowd began to assemble round a house opposite to our lodging. It was the house of rabbi Perl, the great reformer and founder of the New School, who was that * Isa. viii. 19, 20. t Isa. x.x.xv. 10. t Jer. li. 49.

day to be buried, and about 500 Jews had met at that early hour to do honour to his remains. We lel’t the town in a Jewish brisca, a light wagon without springs, not very comfortable, driven by a bearded Jew, who was not very steady, for he stopped at the first house of entertainment on the road, and when we aslied the reason, said very honestly that he wanted snaps, — the common name in that country for strong drink. The day was warm and fine, but the country bare and uninteresting. The crops were all off the ground, except the potatoes, which the peasants were gathering. Sometimes the road was sandy and heavy, sometimes a pleasant wood of oak or birch relieved the weary eye. At one part, a beggar boy seeing us approach, bowed to the ground, kissed the dust before us, and then, with clasped hands and imploring look, asked an alms.

About one o’clock we came to Zalosc, situated, like very many of the small towns of Poland, on the margin of a lake. Here we stopped at a Jewish khan, and partook of“Mit-tag;” or “midday meal,” as it is there called. Pike taken out of the lake was set upon the table, along with some of the remnants of the previous day’s repast, at the close of the Feast of Tabernacles. A picture of the famous rabbi. Landau, hung upon the wall, a favourite ornament in all the Jewish houses. We were told that there are 100 families of Jews residing here.

Not far from this is another village called Saretsky, on the margin of a considerable lake. A few Jews were in the streets as we passed through. Images abounded on the roadside, and especially round the village. How long shall it be ere the Lord a second time bring to pass the words written, “Therefore, behold, the days come that I will do judgment upon the graven images of Babylon.”*

At sunset, we came in sight of a prominent eminence, crowned with a beautiful church, and near it a large building in a grove, which we conjectured to be a convent. The name of the place is Potkamin, one of the most sightly villages of this part of the country. Many Jews were walking in the large square or market-place, and the shomesh or “beadle” was in the act of going round the village, knocking loudly at the door of every Jewish house, to give warning that the hour for worship in the synagogue had arrived. We spoke a few minutes with some of them, who said that there are 300 families * Jer. li. 47.

of Jews. We told an old man, and a friend who was with him, that we had come from the Holy Land; on hearing which, he asked us, “If we had prayed over the graves of the saints at Jerusalem”!“* Mr. Caiman re plied, that the word of God forbade us to do so. But the old man quoted Eccles. iv. 2,” I praised the dead that are already dead more than the living that are yet alive,” and confirmed his interpretation of the passage by referring to the Gemara, which says that Solomon prayed to the dead. Mr. Caiman showed, that in following the Gemara the Jews were trusting to the word of man, which would ruin their souls. “Upon which one that stood by replied, “How could we know when a spoon or a pot should be used, if we had not the Gemara 3” Mr. C. answered, that that kind of knowledge was of no consequence, but the knowledge of our true state before God, as taught in his word, was infinitely important for us all. With another intelligent Jew, under a shed before his shop-door, we had time to converse a little. We told him we came from Scotland, had been in Palestine, and loved the Jews. He spoke freely, and on our saying that he had no atonement for sin to offer, replied, “All that is required is prayer, not sacrifice.” We spoke of Messiah coming for the very end of making atonement, and that we looked also for his coming again the second time. He said that all the Jews of that village were Chasidim, and that they were all hoping for Messiah’s coming. At this place, instead of the common Eruv or string at the entrance of the town, there was a gateway of wood across the street.

Soon after leaving Potkamin, the road became rough and irregular, and in many places was made of soft sand. Darkness came on, and we saw little more till we found ourselves approaching Brody, through an avenue of tall pines. It was late when we arrived at the gate of Brody, but it was opened to us on the ground of our being English travellers, and we were soon comfortably lodged in a respectable inn, kept by a German Jew. The distance from Tarnapol is eight German, or forty English, miles.

(Oct. 3.) At an early hour we were disturbed in a most unceremonious way, by a series of officious Jewish hawkers coming to our chamber, eager to dispose of their goods. First of all the door was pushed open, then a fur-cap and long beard thrust in, while a voice demanded, in German, ifVe needed knives or combs. No soonei * See again Isa. viii. IDwas this visitor gone, than another similar head was thrust in, and a voice asked, if we wished to buy soap. This singular kind of annoyance was repeated by eight similar visitors before we were fully dressed, and we were obliged at last in self-defence to lock the chamber-door.

Brody is situated in the midst of a sandy plain, and is five miles distant from the Russian frontier. So completely level is the country all round, that the distant village of Potkamin is the only object beyond the town which arrests the eye. When a traveller approaches Brody there is no city visible, there being only three spires, and all the houses being hid by the trees of the environs. Its nearness to Russia gives it importance, and increases its trade. There are no more than three Christian churches in the town, two of which are Greek, and one Roman Catholic, while there are 150 synagogues. The streets in general are tolerably clean, and there is a side-pavement entirely of wood. The appearance of the population was certainly the most singular we had witnessed. It seemed wholly a Jewish city; and the few Gentiles who appeared here and there were quite lost in the crowd of Jews. Jewish boys and girls were playing in the streets; and Jewish maid-servants carrying messages; Jewish women were the only females to be seen at the doors and windows; and Jewish merchants filled the market-place. The high fur-caps of the men, the rich head-dress of the women, and the small round velvet caps of the boys, met the eye on every side as we

JEWISH BOY WEARING THE VELVET CAP.

wandered from street to street. Jewish ladies were leaning over balconies, and poor old Jewesses were sitting at stalls selling fruit. In passing through the streets, if we happened to turn the head for a moment toward a shop, some Jew would rush out immediately and assail us with importunate invitations to come and buy.* In the bazaar, Jews were selling skins, making shoes, and offering earthenware for sale; and the sign-boards of plumbers, masons, painters, and butchers, all bore Jewish names. In the fish-market, the same kind of wrangling and squabbling heard in our own markets was carried on by Jewesses, buying and selling. Jewesses also presided at the flesh and poultry market, and in a plentifully stored green-market. Near these were shambles for torn meat, to be sold only to Gentiles, Jews being forbidden in the law to eat “any flesh that is torn of beasts.”t The fondness of the daughters of Zion for a fine head-dress, which called forth the indignant warnings of Isaiah, still lingers in the hearts of the Jewesses at Brody. They wear a black velvet coronet, adorned with strings of precious stones or imitation pearls; and though this piece of finery costs several pounds, yet so devotedly attached are they to their “round tires like the moon,”| that scarcely can an old woman be found seated at her stall who does not wear one, as if they were queens even in their captivity.

There is indeed a complete air of Judaism over the whole town; and at the Post-office, the notices as to the delivery of letters are printed not only in the German and Polish, but also in the Hebrew language.

The number of Jewish families enrolled at the last census was 5000. An intelligent Austrian, whom we afterwards met at Zloozow, — the superintendent of the district, — reckoned that there were 25, 000 Jews and 10, 000 Christians in Brody. His estimate of the Jewish population is probably very near the truth, though the proportion he assigned to the Christian or GeMile population was perhaps too high. There are a few professed Protestants resident here, whom the German minister of Lemberg visits only once a-year, when he preaches in the hall of the inn where we stayed. How precious would the truth appear to some of our congregations in Scotland, were they subjected to such a famine of hearing the word of the Lord!

* See lea- Iv. i. t Exod. xxii. 31. Isa. iii. la

The Jews of Brody carry on a considerable trade with Leipsic and Odessa. They have great influence in the town, and often act as spies to the Austrian police. About six years ago, Mr. Reichardt, now Jewish missionary in London, wUh another Christian friend, passed this way and distributed tracts; information was immediately given to the police, by whom they were detained two weeks till the authorities at Lemberg had been consulted, and then were ordered to be removed forthwith beyond the border.

There are perhaps forty rich Jews in the city, who may be worth about 10,000/. or 20,000/., but the greater part ai-e poor. There are many adherents of the New School, although they have only one synagogue. Most of the rising generation are giving up the study of the Talmud; and several have been baptized. There is some learning among them; for in one synagogue we met with several lads who understood and spoke Hebrew. Many of the young men are beginning to attend the Government schools, in which they are taught Latin, and acquire general knowledge. The rabbi of the New School speaks Latin and French.

We visited one of their finest synagogues. It is like an ancient Gothic church: the roof very elevated, and supported by four immense pillars in the massy Gothic style. Brass lustres in great profusion were suspended from the roof, especially in front of the ark, all handsome and brightly polished. The place might easily contain two or three thousand worshippers. The voice of prayer, and the loud Amen of the congregation, must sound very solemnly through the vaulted aisles. In the porch stand vessels of water for washing the hands ;* and the whole prayer-book is pasted up on boards upon the walls, for the sake of the poor. In a Beth-midrash adjoining the synagogue, we found a company of Jews engaged in study, and each of us gathered a group around him. Several were able to speak Hebrew fluently; but there was a reserve about them all, that distinguished them from the Jews of Moldavia and Wallachia. They had secret suspicions that our object in visiting them was connected with the Austrian Government; and our inquiries after some of their books, excited their suspicion still more, for some of their books, which speak against the idolatry of the Church of Rome, are prohibited.

* See John ii. 6.

We visited the hospital belonging exclusively to the Jewish community, called by them a^Snn nj (beth-haholim), “the house of the sick,” situated in one of the suburbs. Over the door is a Latin inscription, “JF.grorum saluti.^^ All the wards were remarkably clean and well arranged, fully equal to those of our own hospitals. There is a commodious kitchen, where the food is prepared after the English fashion, and there are baths and a flower-garden for the use of the patients. The physician, two surgeons, and the nurses belonging to the establishment, are all Jewish. There were fifty-three cases under treatment at the time, each patient having a board over his bed, with his name and disease written on it. It was a sad sight to look upon the pale faces of dying men of Israel. O that “the great trumpet were blown for those that are ready to perish.’” * The expense of this establishment was stated to us at 251. weekly, which is defrayed by the interest of legacies, and by contributions from the town.

We then went to the new burying-ground, opened in 1831, when the cholera made its ravages in this country, at which time, for a space of three months, there were in Brody 150 deaths every day. The extensive burying-ground is already half-filled up, although the tombs are thickly planted together. The monuments are of a soft chalky stone, and most of them adorned with curious emblems. The stone is generally painted, and the epitaph is of a bright colour, or sometimes in letters of gold. One had a crown painted on it,

with the words ais Qc nno (kether shem tov), “the crown of a good name.” Another had a cup and platter

* Isa. xxvii. 13 marking the grave of a Levite, who poured water on the

hands of the priests. The outspread hands were frequent, marking the tomb of a Cohen or priest, with the words a-jn ir (kether kohanim), “the crown of the priesthood.” One stone had two lighted candles painted on it, and another had a golden candlestick. The grave of a lady of wealth, who in her lifetime had gone on a

pilgrimage to Palestine, was marked by the figure of a ship on the sea, and Noah’s dove flying towards it. A gate broken off its hinges and in the act of falling, represented the door of the ark in the synagogue rent in mourning for some eminent worshipper, who had been mother of a numerous family A hand holding an open book, showed the tomb of an author. A hand, pouring water out of one vessel into another, was painted on the tomb of a woman who used to carry water for the synagogue. One monument had a painting of Abraham’s house in the plains of Mamre, surrounded by oak-trees, with his flocks feeding near; it covered the grave of a man named Abraham. A house and a human heart, a lion, a roe, an eagle, a palm-tree, and many such like, were very common emblems. The whole scene brought forcibly to our remembrance the words of the Lord Jesus to the Pharisees, “Ye build the tombs of the prophets,, and garnish the sepulchres of the righteous.” * The same spirit remains in Israel to this very day. Standing with us among the tombs, our Jewish guide gave us an affecting account of the death of Rabbi Landau, whose picture we had so often seen in Jewish houses. He came from Lemberg when the cholera was raging, and visited this burying-ground, where he prayed very earnestly over the graves of the rabbis, asking of them forgiveness, and promising to be with them soon. He returned to town, sickened, and died; and next day was buried.

In the evening, we went to the shop of a Jew, and bought Tephilli/i or phylacteries, the broadest which he had. These consist of little scrolls of parchment, in which are written certain passages of the law, enclosed in two black leather boxes, which are bound by leather thongs on the forehead and left hand, during the time of prayer. It was to these that our Lord alluded when reproving the Pharisees, “All their works they do for to be seen of men; theij make broad their phylacteries.” We got also the mezuzah, a small scroll of parchment, on ‘hich a portion of the law is written, with the name of God on the back in transposed letters, which is folded up and nailed obliquely on the door-post of every Jewish house. Both of these superstitions are derived from a misinterpretation of the command in Deuteronomy, “And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes; and thou shalt jcrite them upon the posts of thy house, and on thy gates.”! The natural heart in all ages and in all nations, is well pleased to substitute mere external observances in the place of spiritual heart-religion. We afterwards purchased a Tallith, a white woollen shawl, striped with blue at the edge, and having white fringes called Tsitsith

* Matt. x.liii. 29, t Deut. vi. 8. 9.

at the four corners. The Jews wear this over their head during prayer, while they hold the fringes in their hands, and frequently kiss them in obedience to the commandment, “Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments.’’’’ * The Saviour also alludes to them,” they enlarge the borders of their garments.’’’’ f Upon the part which comes over the forehead, the Jews often wear a band of silver embroidery. A Jewess who had been employed to prepare the Tallith for us, refused to sew the embroidered band upon the robe, unless we procured for her a silk ribband to put between them, alleging, that otherwise she would be breaking the law, which forbids them to mingle “woollen and linen” together.]:

(Oct. 4.) Early this forenoon, we were sent for by the Commissary of Police, a sharp bustling Austrian, with a pipe in his mouth, who examined us very roughly. We believe that they had suspicions of our being missionaries, and in order to entrap us, alleged that we were Jews travelling under a false passport. The Commissary held a letter in his hand, which he had received from Jaglinsky, stating that we went into the synagogue there, and joined in the Jewish prayers, even using “Hear, O Israel, the Lord thy God is one God.” “And fixrther,” added he, “why did you buy Tephillin last night?” We were somewhat perplexed as well as amused by this attempt to .shew that we were Jews and not Christians, and were now made aware of the system of jealous espionage maintained in this kingdom of Popish darkness. We answered that we were Protestant pastors from Scotland, and that all ministers in our country are instructed in Hebrew; that we had read in the synagogue only to shew the Jews that we knew their language; and that we had bought the Tephillin as curiosities. This seemed to satisfy him, and we received our passports for Lemberg; “only,” he said, “you must go by Zloozow.”

In paying a second visit to the two principal synagogues, we met with a young man belonging to one of the best Jewish families, who requested an interview at the inn. His name was Moses Weitheit, of a very pleasing appearance, gentle and serious in his manners, and able to speak Latin freely, and a little Italian. He said

* Num. XV. 38, 39. Deut. xxii. 12.

t Matt, xxiii. 5. This is said to be the hem of His garment which the woman touched, Matt. ix. 20. 1 Lev. xLx. 19.

458 BRODy — DETENTION AT CUSTOM-HOUaE.

he belonged to the New School, and yet believed the Scriptures to be the word of God. He did not look for the restoration of the Jews to the Holy Land, thought the emancipation of the Jews was to be their Messiah, and that true religion consisted in the natural feeling of love to God. His mind was evidently not at rest; he had never read the New Testament, and, though he miderstood the law, could not understand the Psalms and Prophets. When we shewed him a small New Testament in German, he earnestly entreated us to leave it with him; and when we told him that were we to do so, the circumstance might come to the ears of the Police, in which event we should be detained and brought into trouble, he immediately declared that he would shew it to no one till we were gone. Hiding it in the bosom of his Polish gown, he said “Nemo sciet, nemo sciet.’” — “no one shall know.” We complied with his request, and could not but breathe a prayer that he might be enabled to draw living water out of this fountain, in a wilderness where blind guides tremble lest one drop from heaven should fall on the thirsty soul. He kept his promise, but we soon found that our caution was needful, and the suspicions of the Austrians concerning us were not removed.

Having hired a comfortable vehicle to carry us to Lemberg, we intended to set out before the gates were shut for the night and accordingly drove up to the custom-house. But here we were detained for three hours, which the custom-house officers and soldiers spent in making complete search into every article we had with us. Not a corner of the carriage escaped their strict, suspicious search; every thing except what was on our person was examined. Every book, in whatever language, was taken from us, even our Hebrew and English Bibles; and we were left the alternative of allowing them to be sent to Lemberg, to be examined by the Censor there, and waiting for his opinion on their orthodoxy, or of at once allowing ourselves to be deprived of their use until we should b beyond the dominions of Austria. On our preferring the latter alternative, they agreed to seal up our books in a parcel and send them on to Cracow, to await our arrival. When we pleaded to be allowed to retain our English Bible, the only answer we received was, ‘■’■It is not allowed in AustHa.” We were still further annoyed by their finding several sealed ‘etters of introduction to Consuls and others lying in our desk: and on account of which they imposed a fine upon us. The greater our annoyance, the greater the satisfaction of the officers appeared to be. They seemed to feel that it was not every day two Protestant ministers were in their grasp. We were not allowed to leave that night, and therefore lodged in a Jewish khan near the gate. Here we experienced several painful proofs of the rapacity of the Jewish people. The keepers of the khan, seeing our anxiety to depart next morning, threw every obstacle in our way, charging two or three prices for every article we had used, and striving in every way to extort money from us. We could only pray that the prophecy of Zephaniah might be soon fulfilled, “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their 7nouth.” *

(Oct. 5.) We at last got away, about midday, and enjoyed a pleasant drive through a well-cultivated plain, with gently swelling hills on the left, the young wheat springing fresh and green. About five miles from Brody the country became more varied. The road lay through the estate of a Polish Count; the woods were finely kept, and at that time tinged with the red and brown of autumn. The castle and neighbouring village are called Potchoritz, and there are two churches, the one a rude structure, the other beautiful, situated on the top of a wooded eminence. In front of the latter thei’e is a whole range of pillars, each supporting the figure of a saint; and the large square of the village has in the midst of it a high pillar, with a figure of the Virgin on the top.

At three o’clock, we rested a little in a clean inn belonging to the village of Sassow, where we found a small synagogue of wood, and 200 Jewish families, all of the old school, and hoping for the Messiah. Their burying-ground, filled with pfain, white tombstones, was at the entrance of the village. Here, too, was a curious specimen of the old Polish” church and belfry, both entirely of wood. At the inn we met a Tyrolese, wearing the tall conical cap of his country, who had lately travelled to Palestine in the service of an Englishman, and was very communicative. The Polish hartsmi, or inn, is a curious long building, having a wide entrance at both ends, so that you drive in at one end, and in leaving drive out at the other. Within, there are stalls for twenty or thirty horses on each side of the building, and a few rooms at

♦Zeph. iii. 13.

the one end, affording tolerable accommodation to the uoary traveller The only bed is a heap of straw enclosed in a frame, over which they- sometimes spread a sheet, while your own mats and cloaks are yom* covering.

Leaving this village, the fields were beautifully tinged with a reddish-brown, from the colour of the stalk of the retsky, which had been here cut down. About six in the evening we came to Zloozow, a large village, with three handsome churches. Here we found out that it was not without some design that the Commissary at Brody had caused us to get our passports signed here, instead of sending us on direct to Lemberg; for we were met at the entrance of the village by a Government officer, who was waiting to conduct us to the Kreisamter, or superintendent of police. This person was an exceedingly pleasant, intelligent man, and could speak English fluently, having been much in the company of English residents in Vienna. Pie engaged each of us successively in conversation, and then at once rose and said, that we should have our passports without delay. While our horses were getting ready, we wandered through the tovvm. In front of one of the churches stood a pillar, supporting the image of a saint with the child Jesus in his arms, with this inscription — “D. O. M. Ex voto sfatuam hanc Sanctn Joanni erexit Frandsca Loeicel, anno 1824” (?. e. “Francisca Loewel, in the year 1824, erected this statue to St. John, in fulfilment of a vow.”) A poor Polish woman was crossing herself and repeating a prayer as she passed it.

There are said to be 500 Jewish families here. We met a very serious and interesting Jew returning from evening worship, who told us that all the Jews of this place are Rabbinists, and so superstitious, that they had been ill pleased with him for shaving off a small part of

ZOPKA — SABBATH — ATTACK ON MR. M’CHEYNE, 4tjl

his beard. He said, “he was not one of the New School, yet he thought that they did good in many ways. As for himself, he hoped that he would be saved if he kept free from whatever his conscience condemned, and was honest in his trade, which very few are.” In reply, we spoke of its being the first point in religion to find a sinotfering, which would cleanse the conscience. He seemed serrous and interested, but our time was gone, and we soon left him and the quiet village far behind. Late at night we arrived at Zopka, a hai-tsmi in a very solitary situation, kept by a Jewish family, who received us kindly, and tried to make us comfortable.

(Oct. 6.) We enjoyed a calm Sabbath morning, the day warm and pleasant. A range of wooded hills bounded the view on the north, and there were but three cottages within sight. After morning worship we separated for lonely meditation, agreeing to meet at a certain hour. We did not at the time know that Galicia has frequently been the scene of violent robberies and atrocious murders; but the little we had seen, and afterwards saw, of the natives, convinced us of their profound ignorance and barbarous habits.

Mr. M’Cheyne having gone about a mile and a half toward the hills, sat down to read in a sequestered spot, when two Polish shepherds came and sat down beside him. After trying in vain to exchange ideas with them by signs, Mr. M. rose to leave them, but they showed a determination to detain him by putting themselves in his way, and endeavouring to force him up into the woods that crowned the hills. A desperate struggle ensued for about a quarter of an hour, till, exhausted by these violent efforts, Mr. M. lay down on the ground. They stood by, and spoke together for a few minutes — then suddenly plunged into the woods. It seems every way probable that they intended to plunder him; and some of the people at the inn wondered that they had not drawn their large knives. What moved them so suddenly to depart we could not conjecture. We felt that the hand of God, that had delivered us out of so many dangers during our previous wanderings, had been eminently stretched out again. The resl of the day we spent together. Our host provided us with his Hebrew Bible, and we had retained an English New Testament in one of our pockets, so that we enjoyed a profitable Sabbath, realizing the promise,” Yet will I be to them as a little sanctuary in the countries where they .shall 162 PREMYSLAAV — FA.M0L3 RABBI — RABBI OF RUQEN.

come.” * Wagons, heavily laden with merchandise, were passing along the road all day without intermission; for a Sabbath of holy rest is a thing unknown in the dominions of the Man of Sin.

Our Jewish host told us of a town called Premyslaw, two German miles distant, so thoroughly devoted to Judaism, that no Jew dare appear on its streets unless dressed entirely in the Jewish manner, for fear the Chasidim should tear him to pieces. Only a short time ago it was a very insignificant town, but prosperity camelo it with a certain great rabbi. This rabbi is one of those to whom the people repair from all Bukovine and Galicia in times of sickness and distress, asking him to pray for them. They always go as Saul did to Samuel,t with some present in their hand, which they call (nns, pedeeon) a ransom. The week before our arrival one man brought him a sum equal to 61., seeking to be delivered from some calamity; and during the Feasts, no less than 3000 persons have been known to visit him, each bringing a present. He has in consequence become very rich, and frequently entertains 500 Jews at his table, spending even 30/. a-week in supporting his dignity. He assumes the character of a prophet, pretending to have knowledge of future events, and to divine the particular sins of any one by looking stedfastly in his face. How applicable to such a man are the words of Jeremiah — “I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied. “J Our host told us also of a visit which the now imprisoned Rabbi of Rugen paid to this part of the country about four years ago. He travelled with three carriages of his own, and the Jews flocked to him in such crowds, that more than 700 vehicles were upon the road, either accompanying or going to meet him. He slept at this inn on his way from Brody to Lemberg. The crowd of Jews that visited him was such that he could hardly get rest, and many came to look upon his face while he was sleeping. So great was the excitement, that the Austrian Government became alarmed and ordered him to leave the country in three days. The mother of the innkeeper had often visited this rabbi, seeking peace to her conscience. We showed them the Psalm,” None of them can oy any means redeem his brother, nor give to God a ransom

* Ezek. xi. 16. + 1 Sam. ix. 9. t Jer. xxiii. 21. for him; * and the command of God, “Call upon vie in the day of trouble.” f

(Oct. 7.) We left the place before daylight. During a ride of four hours to Lemberg, there was no object of interest except a beautiful village called Veniky, surrounded by wooded hills, the trees all variegated with the tints of autumn. There were many Jews on the street, and PoHsh peasants, whose hard, unmeaning countenances

POLISH WOMAN CARRYING WATERindicated ignorance and neglect. Before entering Lemberg we were examined at the custom-house, where many wagons were undergoing a strict scrutiny. One man had a cart of sticks; a soldier passing by chose one of the best, and carried it off as a prize; the man resisted, and entreated him not to take it, but in vain; the soldier only threatened him and beat him off. This little incident showed us something of the military oppression common in this country. Descending upon the town, we came once more upon paved streets, handsome houses, and other marks of European civilization. The upper classes were attired very much after the English fashion, except that the ladies woi-e no bonnet, but Carried a diminutive parasol instead. We found a quiet and comfortable lodging in the Hotel de Russie.

Lemberg is a large city, having 130,000 inhabitants; it lies in a fine valley, running nearly north and south, the

Ps. xlLx. 7.

Ps, I. 15.

hills on either side being of considerable elevation. On the east the hill is laid out so as to form a fine drive or promenade. From the summit we obtained a commanding view of the town and environs. The houses are high and well built: the streets and squares are open and airy. There is one very handsome church on the rising ground to the west, and ten other spires rise over the buildings of the town. There are several pleasant walks and boulevards, adorned with fine trees, in the heart of the town. There are barracks, and other large and elegant public buildings, especially one with a fountain at each of the four corners, and over each fountain the statue of a heathen goddess. An immense theatre was in the course of being built; the bricks were conveyed to the builders on the wall by a row of boys and women, standing on the steps of a very tall ladder, who handed up each brick from one to another. Looking to the east, we observed the tents of a large body of soldiers, who were then under review, all pitched in military order. But the country in that direction appeared bleak and uninteresting. While we were standing here, a train of splendid carriages swept past, containing the Archduke of Austria and several officers, fine-looking men, in handsome uniforms, the former wearing a dazzling star on the breast. Returning through the city we passed a church, having a figure of the Virgin, with this truly Popish inscription over it, “■ Praetereundo cave netaceatur Ave.“* Rows of wooden stalls instead of shops are as common here as at Czernowitz. Three regiments of well-disciplined soldiers passed us on their return from exercise. We were told that there were 30,000 encamped within three miles of the city. One painful sight, which reminded us of Italy, was the vast numbers” of criminals who are condemned to public infamy by labouring in chains upon the streets. They are used in building and other kinds of hard labour through the day, and we saw 120 of them returning at night to their prison, dragging heavy fetters after them.

We visited the Jewish market-place, but did not find it so clean and pleasant as that of Brody. Israel here looks poor, oppressed, and degraded, dwelling in the dust. The Russian fur-cap or broad black hat and black Polish robe are beautiful on respectable Jews with clean flow-

*” In passing by, beware.

Lest thou forget this prayer,

Ave Maria.”

ing beards; but when they turn poor, dirty, and ragged, then they look squaUd and desolate indeed: and such was the appearance of the greater number of the Jews of Lemberg.

There are two large synagogues, four smaller ones, and a great many in private houses. We visited one of the largest, a building in the same Gothic style as that of Brody, the roof supported by four immense pillars, and the walls gaudily adorned; in the porch we observed the whole Prayer-book pasted up in sheets on a board, for the use of the poor, as at Brody. We asked, if the Jews ever sent money to the Holy Land? One of them whispered, “that such a thing is forbidden by the Government; they are not allowed to send money out of country.” Near sunset, we had the opportunity of witnessing the funeral of an old Jewess. The dead body was carried on a bier, covered with a black pall; the men in their ordinary clothes followed, and a throng of women and children brought up the rear. One Jew walked immediately behind the bier, rattling a tin collection-box, and crying out in Hebrew, every few paces, “Alms deliver from death;” and the same words were embroidered upon the pall. In obedience to this summons, many Jews put in pieces of money as they went along, and the money thus collected goes to the Hebra or burying-society. At the gate of the burying-ground, one woman uttered a loud and piercing cry, which she continued as they proceeded. Arriving at a small portico or covered walk in the grave-yard, they set down the bier, and uncovered the face of the dead. All the relations gathered round, and bending over the corpse, tiU their lips almost touched the lips of the deceased, entreated her to forgive them if they had injured her in any way. After this, they proceeded to the grave, and the body alone was lowered down into it, with the face uncovered. Several of the women now joined in a loud and bitter wail, but their tears and lamentations were only feigned, for at one time they appeared very lugubrious, then, all of a sudden, they stopped and began to scold, or appeared utterly careless. They were specimens of” the mourning ivomn” mentioned in the Scriptures.* A white hnen pillow was next produced, to be laid under the head of the deceased, on which there was a scramble among the women which would be the foremost in filling it with earth. The scene of asking forgiveness from the * Ste Jer, ix. 1”. and Matt. xi. 17.

dead woman was renewed with great vehemence, and many besought her when she came before God, to pray for them and for their children. The Hazen or chanter, being hired by the relatives for the purpose, stood by the open grave, and repeated many prayers for the dead. This done, the body was covered in, and the company returned to the portico, where the eldest son, standing in the midst, read, from off a board hung on the wall, another prayer for his dead mother; in which he was assisted by the chanter, for we were assured that he scarcely understood a word of it. Before leaving the burying-ground, each individual washed his hands in water that stood in earthen jars near the gate for this purpose; for the Jews believe that evil spirits hover about the grave-yard, and would have access to them, if they were at all defiled by the dead body. The Jewish hospital, a large commodious building, looks into the burying-ground, where were several of the sick, walking to and fro before the door, and others at the windows, gazing on the sad spectacle of death that had passed.

According to the last census, the number of Jewish families in Lemberg was 3000, or nearly 15,000 souls; but there is good reason to think that there are far more actually resident in that town. That they are an important class here may be ascertained from the fact, that the advertisements at the Post-office are in the Hebrew character, as well as in the Polish and German; many of the signboards also in the streets are painted with Hebrew letters. There are some Jews belonging to the New School, but they have no synagogue. In one old synagogue we found in the porch rings fixed into the wall,” to which are attached irons for the neck and feet. They were formerly used for fastening up to public view, persons who had broken the regulations of the Talmud in any material point; resembling very much the juggs which are yet to be seen in some of the old parish churches of Scotland. We were a few minutes too late to see the ceremony of a circumcision, for we met the parents carrying away their child. But we saw the chair of Elias, a comfortable chair beside the table where the circumcision is performed. It gets this name from the singular belief that Elijah comes unseen and sits there at every circumcision — probably in his zeal to see the law enforced to the letter. On the back of the chair is inscribed, “Throne of Elijah — his memory be for good” We spoke with an affable Jew, who said, that the meaning of the passage which predicts that, in the days of Messiah, “thy people shall be all righteous,” was, there will be no hypocrites, all will be openly good or openly wicked. Talking of the days when the “Talmud was in its full glory, he mentioned to us a Jewish proverb — Two towns in Russia, Kiow and Saradow, were so famous for the study and defence of the Talmud, that it used to be said, “From Saradow shall go forth the law, and the word of the Lord from Kiow.” ‘■’Full loell do they reject the commandment of God, that they may keejy their own traditions.’’’’ *

(Oct. S.) We left this pleasant town in a tolerable Jewish carriage, an old Jew with a long beard driving us. We might have got places in the “Eil-ivagen” or stage-coach, but we wished to be masters of our own time, and therefore preferred the offer of this Jew, who undertook to carry us the whole way to Cracow, a distance of nearly 200 English miles, for 45 gulden, equal to £4. 10s.

The country through which we travelled reminded us of the vast undulating plains of France, fertile but uninteresting, with a long level road stretching before. The young crops were springing, and the peasants gathering their potatoes as we passed. In three hours we came to Grudak, a pleasant village, containing a councUhouse and two churches, adorned with shady walks and a fine stream of water. Here we saw several Jews in the street, but had no conversation with any. Three hours more brought us to Sandovawiznia, a large village, also upon a pleasant stream, with two churches, and many images of saints under its shady trees. The half of the population appeared to be Jewish. Towards evening, we passed through Moschiska, where the principal street had an old piazza, under which many Jewish children were playing, and we were told that there were 600 resident Jews.

We slept at a Jewish khan, near a small village called Laskovola, where are six Jewish families. Our hostess was a simple Jewess, asking a great many questions, and expressing great surprise. The whole family were kind, and made us promise if ever we came that way again not to forget to visit them.

(Oct. 9.) Next morning we turned to the north, leaving the main road to get a nearer way, and came on a rustic village, Bejepee, close to a nobleman’s seat. The whitewashed mansion, the lawn, gardens, and handsome treeS; reminded us of similar scenes at home. But they are rare indeed in Poland. The wicker fences being kept in good condition, formed a neat enclosure, and also an excellent protection to the young trees. The wooden shed full of images in the square, was absolutely ridiculous. The whole land is polluted with these abominations, sometimes under shady trees, sometimes in glass-cases by the wayside, and it may well be said, “According to the number of thy cities are thy gods.” *

Crossing the Saan, a tributary of the Vistula, by a floating bridge, we came to Jaroslaw, a small town containing 1200 families, with several churches, a few public buildings, and a busy market-place. We saw many respectable Jews upon the street, and many Catholic priests. In the suburb stands a handsome convent, with three spires, and above the principal entrance a painting of the Virgin Mary, spreading her hands over the monks of the order kneeling round her, having this inscription, “Sub tuumprcesidium,’” “Under thy protection.” How truly may a Jew call such Christianity by the name of foul idolatry!

We now travelled due west, through rows of willows, oaks, and elms, for miles together, till we came to Zeworsk, a village with a covered walk in the market-place, where Jews were loitering. A neat obelisk marked the entrance to some baron’s country-seat, and a temporary triumphal arch, adorned with leaves, intimated the expected approach of some of the Royal family. We noticed here a broom erected at several doors, to show that a soldier was billeted there. The beggars were very loathsome and deformed, and some, to prove that they were Christian, not Jewish beggars, led a pig behind them by a string! Even a wretched beggar in Poland is careful not to be mistaken for a Jew,

In the evening we drove through Lanshut, and, late at night, crossed a deep stream, and entered the town of Rzezow, about half-way between Lemberg and Cracow.

((3ct. 10.) We left this clean, well-built town very early, and pursued our way through avenues of trees, tUl we reached the village of Zenzow, where a company of Austrian soldiers were exercising. We saw many idle Jews, and signboards in the Hebrew character.

* Jet. xi. 13.

An hour after, we came to Ropsitza, a decayed village. The market-place had (as usual) a piazza all round the square, and a covered well in the centre. At one end of the church was a singular “house of gods.” There were two figures of Christ on the cross; then images of Christ and the three disciples of Gethsemane; and’lastly a painting of the whole scene of the Saviour’s agony in the garden; all the figures being as large as life. There are sixty Jewish families here, all poor mechanics.

Before noon, we rested at a Jewish khan to partake omit-tag. These khans or inns are everywhere to be met with, and are certainly peculiar in their kind, though comfort is seldom one of their qualities. First, you enter at a large gate, and drive into a long dark covered stable, among horses and hriscas; then alighting, you proceed through a large chamber at one end, which includes the guest-room, drinking and smoking rooms, kitchen, bed-room, all in one. The things which strike the eye as peculiarly Jewish, are the mezuza on the door-post, the misrach hanging on the eastern wall, to shew in what direction Jerusalem lies, and the brazen lustre or Sabbath-lamp suspended from the roof. In one corner is a fire without a grate, and the dinner boiling in earthenware cans, standing beside burning faggots. Brass and earthen kitchen utensUs, bright and clean, adorn the wall; — and the washing-tub has its corner. Being a family room, there are two tolerable beds, — serving for sofas by day, a cradle also, and a fine infant in its little carriage. The mother and daughter are preparing the food, and the married daughter, with fine Jewish features, cares for the children. The cow, unreproved, is drinking out of a tub, and hens are wandering about, finding supply at the feet of the different guests, while one more expert than the rest is catching flies at the window. Such was the khan where we rested. Being also a public room, four Jews with long beards were dining at the end of one long table, while we occupied the end of another, and two others were dining at a chest of drawers. One Jew was sitting idly on the cradle; several others, each with a German pipe in his mouth, wandered m and out; while two Gentiles from Breslau stood trying to make us understand4heir German. — In spite of all appearances, the dinner was excellent, and the cost only 8d. a-head.

In the afternoon we passed through Pilsno, and soon after met the royal carriages, accompanied by soldiers.

A peasant on the road, looking at the Jew who drove

our vehicle, called out to him quite gratuitously, and by-way of insult, “V’erfuchtet Jude,” “accursed Jew”* — showing how completely God’s ancient people are “a proverb and a by-word,” and how the heathen that are at ease “help forward their affliction.”

After sunset we arrived at Tarnow, where was another temporary arch, and passed great crowds on the streets, who had been hailing the arrival of their nobles; the most were well-dressed Jews. Late at night we arrived at a solitary khan, not even so comfortable as the one described above. Two travellers had already taken possession of one part of the floor, and were fast asleep, while a Polish servant was sitting at the bar serving out snaps to the postillions and others, who called even during the night. We preferred to sleep in the hay-loft, where we spread our mats for the night. When we were taking refreshment, a Jewish girl, who had brought us bread and butter, on seeing one of us about to take up the knife that lay on the table, rushed forward and removed it, lest we. Gentiles, should pollute the knife which they themselves used. The same damsel, however, in the morning said we must be good men indeed, having visited the Holy Land.

(Oct. IL) A thick easterly fog overspread the country, so that we saw nothing till we came to Bochnia, where we remarked that the number of beggars was very great. It was common to meet with individuals of them in the country kneeling by the road-side; but in towns they move about in crowds. We had entered a baker’s shop to buy some provision, when forthwith fully twenty assembled at the door, and assailed us with their importunities as we came out. Popery brings all sorts of miseries in her train.

We met with a curious instance of superstitious conscientiousness this morning in the Jewish boy, who attended his father, the driver of our vehicle. We gave him bread and butter at breakfast, but observed that though

* Deut. xxviii. 37. “A by word among all the nations,” — however different in other respects, they act alike in this. And no doubt this Roman Catholic would have joined with the Greek of whom we heard at Smyrna (p. 330), in alleging as his reason, that the Jews were enemies of Christ. “Their adversaries said. We offend not, because they have sinned against the Lord, the habitation of justice, even the Lord, the hope of their fathers.” Jer. l 7.

he looked eagerly at it, he laid it aside till some hours should elapse. The reason was, that he had just eaten flesh, and if he had immediately tasted butter, it would have been considered a violation of the precept, “Thou Shalt not seethe a kid in his mother’s milk.”*

Leaving the main road, our vehicle moved on, and in the afternt on brought us to Vieliczka, a beautiful village, surrounded with gardens and orchards, which fill the bosom of a deep valley. It is chiefly famous for its remarkable salt-mines, much visited by travellers. We felt a wish to examine its curiosities, and enjoy its scenery; but our one object impelled us forward.

On reaching the neighbouring height, Cracow came full in view, about four miles distant, with the deep-flowing Vistula (or Weichsel) winding through the plain. We soon reached Podgorze (which means ‘■’■ near the boundary”), the suburb of Cracow on the Austrian side of the river. Our passports having been examined, we crossed the river on a bridge supported by floats, and, entering the ancient capital of Poland, found a good lodging in the Rosa, an inn kept by Joseph Cnoxes. No sooner had we arrived than we were subjected, like all other travellers, to minute investigation; indicating a state of society not over-certain of its own stability. The following printed questions were put to us by the Police:

1. Your name and surname?

2. Your rank, and office, and employment?

3. Your native country, and place of birth?

4. Your age?

5. Your religion?

6. Your condition in life, unmarried, married, widowed?

7. From what place you have last come?

8. How long you propose to remain here?

9. Did you come alone, or had you companions?

10. Had you a passport?

11. Where do you intend to go after leaving this?

It was easy to answer all these questions, but not easy to forget the suspicious tyrannizing spirit exhibited by the examiners. No country has freedom like our own, because no land on earth has had the truth of God so fully preached, and so widely embraced.

The same evening we were guided to the house of the Lutheran minister, Mr. Otremba, a benevolent man, who

* Ex. xxiii. 19 received us very kindly, although we afterwards learned that he is neither orthodox in his views nor friendly to the Jewish Mission. From him we learned that Dr. Gerlach, the missionary of the London Jewish Society, had been removed from this station to Warsaw, and had died there some months ago, but that an English missionary was now labouring among the Jews here.

Cracow was a very considerable city in former days, when it was the capital of Poland; and it still retains many features of majesty. It has not the handsome look of Lemberg, but it has more of the air of antiquity. The houses are lofty and often massy, the churches old and picturesque. The front of one is adorned with statues of the saints as large as life; and another has the scene of the crucifixion, in which the figures are larger than life. The ancient castle and cathedral, built upon the same hill, rise over the city, and these, along with its University and other public buildings, testify its ancient greatness. There is a delightful promenade, of great extent, shaded with tall poplars, quite round the town, adding greatly to its beauty. Cracow is the grand cemetery of the ancient Kings of Poland; but when we saw the hills of Moravia appearing in the distant west, the recollection of the many men of God who had been born there, whose names are inwoven with the triumphs of the gospel in some of the darkest regions of the world, spread a holier interest over the scene than could be done by all its associations with Polish kings.

(Oct. 12.) With some difficulty we found out the residence of the Jewish missionary, the Rev. Thomas Hiscock, a clergyman of the Church of England, whom we soon found to be “a brother and companion in tribulation, and in the kingdom and patience of Jesus Christ.” It was truly an agreeable surprise to us, when we found ourselves seated as if at home with this valuable missionary, his wife, who seemed to be indeed a handmaid of the Lord, and their two children. They had lived for some years almost in perfect solitude, in the midst of this great city, hated by the Papists because they were Protestants, and by the Protestants because they had no sympathy with their worldly spirit and Neologian theology, so that our coming made their heart overflow with joy and kindness. Mr. H. laboured first in Westphalia for one year, wandering up and down with a knapsack on his back, visiting the Jews, and not without tokens of” the Divine blessing. Since that time, he has been stationed here, where the hardships which he has been called to endure have been very great. His enemies have at different times excited tumults among the Jews before his window, that the blame might fall upon hmi in the eye of the Government. He injured his health by a long period of excessive exertion when teaching German, Hebrew, and Latin, to young Jews, in order to get an opportunity of preaching to them “all the words of this life.” Intent upon his Master’s work, he seldom loses an occasion afforded by a Jew calling upon him in the way of trade, of speaking to his soul; and he addresses the poorest and meanest whom he meets in the street, — a thing which no Gentile here would do on any account. Often, too, he goes into their shops to purchase small articles, simply in order to gain a hearing.

(Oct. 13. Sabbath.) In the morning we attended “the Lutheran church, and, after the Liturgy had been read, Mr. Otremba preached upon, “Cast thy burden on the Lord,” — a general discourse, without one doctrinal statement. Here our best feelings were shocked by seeing at one end of the church a bronze figure of the Saviour on the Cross, larger than life, the veins and bones carved in such a way, that they appeared to be starting through the racked body. It was brought from Breslau, and placed here by the President of the Senate, a Roman Catholic priest, for the purpose of excluding the Jews from Dr Gerlach’s evening lecture, by prejudicing their minds against the Protestants in general. The present clergyman used no efforts to prevent its introduction. The altar was covered with a cloth of gold, and had four candles burning on it, with a crucifix on one side, and the brazen serpent on the other. The organ was good, and the singing fine; the audience numbered between fifty and sixty, — the men occupying one side by themselves, the women the other. The minister stands at the altar while reading the Liturgy, and the people sit during prayer and singing. The minister prefaced his discourse by a short introduction, and then gave out his text, on the reading of which all stood till the words were finished. They rise, also, at the Lord’s prayer.

We met for worship in the afternoon, in the missionary’s room, where Mr. Hiscock preached to us from Matt. xvi. 13, “Who do men say that I ami” In the evening we joined together in the same place, a small 42

4r4 CRACOW — lord’s supper — PROTESTANTa,

company of five, in the midst of a city given over to the darkness and wickedness of Popery, in “shewing the Lord’s death till he come.” Mr. M’Cheyne conducted the service in the Presbyterian form, and it was felt by us all as a time of refreshing from the presence of the Lord — a well of salvation “in a dry and thirsty land where no water is.” It was four years since Mr. H. and his wife had enjoyed this ordinance. They do not think it right to receive it at the Lutheran church, both on account of the error of that church in regard to consubstantiation, and also on account of its cold dead services. They spend silent Sabbaths, and yet are not alone, for they experience much joy in the midst of their afflictions. The God of the missionary is a covenant-keeping God, and he gives them “a hundred-fold more” than all they have left “behind, “with persecutions.”

During our stay at Cracow we gathered a good deal of information. In regard to the Protestants, there are about 600 in the city, and 200 more in the country round, but the most of them, it is to be feared are inclined to infidelity. For a year and a half previous to our visit, their only public worship had been a forenoon service every Sabbath, with a sermon of twenty minutes’ length. Their minister lately had a ball on Sabbath evening, at which eighty persons wei-e present; and such parties are not unfrequent. On one occasion, an awakened Jew, going to the Lutheran minister to be examined for baptism, found him plaijing at cards, and was invited to sit down and join in the game before proceeding to any serious business. The Protestants often tell the Jews here, that it is quite as well for them to remain in their Judaism. What a stumbling-block are such Protestants in the way of Israel! “Wo unto you. Scribes and Pharisees, hypocrites; for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”*

The Poles in Cracow are exceedingly depraved, and immorality is not looked on as a crime. They are always seeking revolution, and would rise in revolt to-morrow if the Austrians were to retire. Lying, stealing, swearing, drinking, gambling, and adultery, abound. Not long before our visit, a fearful assassination took place in a quiet part of the town. A young man was suspected as a Rus-

* Matt, .xxiii. 13.

sian spy; and his body was found with thirty-five stabs in it. We were often reminded of the dark pictures drawn of human nature in the Holy Scriptures, for every feature of it is realized here. “There is no truth, nor mercy, nor knowledge of God in the land: By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.”* Masters in general strike their servants unmercifully, and men-servants are often lashed with the whip. At one time they were even murdered without any investigation ever following. The police publicly flog servants, male or female, that are brought to them by their masters. The nobles oppress their vassals even more cruelly than the Russian conquerors have treated them; and the vassals in their turn oppress their servants not less severely. Popery is very strong here, and most intolerant. Monasteries and nunneries abound, and the priests are notoriously abandoned in their lives, while many of the people are “mad upon their idols.” Yet among the upper classes there is much infidelity; for they despise Popery in their hearts; and even among the peasantry, there is scarcely one in a hundred that will now go down on his knees in passing an image, whereas, till within these few years, every one invariably did so. Cracow is governed nominally by a Senate, composed of eight members and a president, two of whom are Roman Catholic priests; but as every matter must receive the sanction of the three Residents of Austria, Russia, and Prussia, the protecting powders, they in reality govern. Indeed, Austria seems to have the whole power in her own hands. The Austrian soldie-rs took possession of the city three years previously, and have occupied it ever since.

The university is said to be the oldest in Europe, except that of Oxford. It might be a very efficient institution, were it not that the Austrians are unfavourable to it, believing that it sows the seeds of revolution among the young men. Many students belonging to the best Polish families are very desirous to learn English, and Mr. Hiscock told us that, if we would send him fifty English Bibles, he could distribute them profitably to these young men. Since our return, the Edinburgh Bible Society, at our request, kindly engaged to send this supply to Cracow. We were interested in hearing that Mr. Dow, who was deposed some years ago from the ministry in * Hob. IV. 1. 2.

Scotland for following Mr. Irving’s views, had paid a visit to Mr. Hiscock, not long before our arrival; but with what object we could not learn. He had come from Russia, and Mr. H. believed went to Odessa.

The upper classes are dressed very much after the English manner, but the common people wear a white surtout with red lining, a broad hat, and long boots. The women wear a white coarse stuff, with the handkerchief round the head, red or white. The Jews wear the fur-cap and long black robe, generally very squalid and torn, said to be a remnant of the dress of the ancient Polish nobles.

The population of Cracow is generally reckoned at 49,000, of whom 22,000 are Jews. The latter live together in a quarter by themselves, divided from the city by a stream, called “the Little Vistula.” This quarter is named Casimir, from Casimir the Great, King of Poland 500 years ago, who married Esther, a beautiful Jewess, and granted to her nation at her request permission to settle there. There are about 10,000 more in other parts of the republic. They follow all trades, and yet have no bread to eat. They are so poor that, out of all the Jews in the republic, there are not 10,000 who could afford to pay one shilling for a Hebrew Bible. Twelve families are often lodged in one room in winter, the floor being chalked out into so many portions, and a whole family huddled together in each, the children generally remaining in bed to keep themselves warm, as they have no clothes to defend them from the cold. It is no uncommon thing for a Jew to pull aside his long black gown and show that he has nothing to cover his limbs. How truly the word of God by the mouth of Moses has come to pass, “When I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight; and ye shall eat, and not be satisfied.” * The Jews here are so strict Talmudists, that a man of some abilities, who had seen and ridiculed the absurdities of the Talmud, was solemnly excommunicated. They universally believe in the coming of the Messiah, and would not listen to one who doubted it. The Papists, in their zeal to make the Virgin Mary every thing, cast discredit on the docti-ine that Christ will come again, and try to persuade the lews that Mr. H. is not a C’hristian, because he believes in Messiah’s coming again in glory, * Lev. xxvi. 26,

The Government some time ago erected a school for Jewish children, and employed a Jew to teach Hebrew, German, and Pohsh; but no Jew would send his children, because it had been instituted by the Christians. The University also is open to the Jews, so that they may study there free of expense; and Mr. H. has frequently prepared young Jews for attending it. The object in granting this privilege no doubt is to bring them over to Popery. The Government seem afraid, like Pharaoh, lest the Jewish become more numerous than the Gentile population, and have enacted a law that no Jew be allowed to marry unless he can read and write Polish.

Of late years, fifteen Jews have been baptized by the Lutheran minister here, nine of whom were instructed by Mr. Hiscock. Of some of these he entertained good hope that they were brought to a saving knowledge of Christ, but still more of others, who were melted under the power of the Word, and apparently convinced, but who soon left the place. When a Jew comes to a missionary desiring baptism, if he has good reason to believe that there “is a real change in the man’s heart, he applies to the Senate for a protocol or examination. Often a delay of six weeks occurs before an answer is given. The examination of the candidate for baptism is then carried on before either a Canon or Roman Catholic magistrate, and the Lutheran iriinister. If they are satisfied, the Jew is baptized by Mr. Otremba, and registei’ed in the Lutheran church. This most pernicious law must be submitted to. As soon as a Jew is known to have applied for baptism, his brethren cast him off; the Papists also, and Lutherans, shew him no kindness, so that the missionary has often had to maintain him till the examination and baptism were over, selling his own and his wife’s clothes for their support. In such circumstances Jews are obliged, after baptism, to leave Cracow, and generally go to Hungary to seek their daily bread, so that in this country they must “suffer the loss of all things,” if they would “win Christ.” If there were any means by which converts could support themselves, Mr. H. was persuaded that one-half of the rising generation of the Jews would become Christians. At least eighty persons have applied to him for baptism, but as far as he could judge, only from worldly motives, and he accordingly discouraged them. It is an interesting fact, that since the Protestant Mission has been established here, very few have been baptized into the Roman

CRACOW — JEW3.

Catholic church. A Jewish doctor, who has considerable property, was baptized by the Lutheran minister. He is an Arian, but offered to maintain Jewish proselytes on his estate, provided the London Society would allow them to keep their Jewish festivals.

In labouring among the Jews, the missionary here does not go to the synagogue to reason with them, because if there be an ill-natured Jew present, he easily excites a clamour, of which the police would take advantage in a moment. For the same reason he does not preach to them on the public street. He generally goes into a shop, buys a book for a few groschen or pence; and while he is making the bargain, he begins to speak on the subject of sin and atonement, and the shop is soon filled with Jews.

When Jews or Jewesses come to his door to sell their wares, he always detains them till they have heard the gospel of the grace of God. When we were dining with him one day, two Jews came to the house to sell some of their articles. Mr. H. spoke very plainly to their consciences of the true way of peace. They wished to buy a Hebrew Bible between them for 3s., but he gave one to each of them, to their great joy. Often thirty such visitors come in one day. We were reminded of the way in which Paul laboured at Rome. “Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” *

He also invites the young men to come to his house and learn any of the languages he knows, — English, French, German and Latin. When they come he puts the Bible into their hands, and teaches them out of it. At one time the rabbi pronounced a herem or curse of excommunication against all Jews who should visit the missionary’s house, “and appointed a man to walk round his house constantly for several months, to watch if any Jew went near him. But notwithstanding all this opposition, Mr. H. finds them ready to hear in their shops, and sometimes in a quiet retired square. Frequently when he has been addressing a crowd of them, the Popish priests have come past and tried to draw the Jews away. He is allowed by the Government to distribute Bibles and tracts in Hebrew, German, and Polish, among the

* Acts xxviii. 30, 31.

J&es; and in this way the word of God finds its way indirectly among the Poles also. His passport from Lord Palmerston ensures him protection; but the Government are exceedingly unwilling that any more missionaries should come. The president hinted this to him when he spoke of getting an assistant in the Mission, by saying, ♦’ You know there is not work for any more.”

More than once we crossed the bridge over the Little Vistula, and visited the Jews in Casimir, their own quarter. The crowds of bearded Jews, almost all meanly dressed, moved our bowels of compassion. One Jewish lad whom we met said, “I believe in the God of the Jews and in the God of the Christians; I believe in Jesus, and in Mary, and in all the gods.” He afterwards added, that he believed in no heaven and in no hell. Without doubt this is not a solitary case in which Popery has led to profane infidelity.

The Jews here, still more than in Brody, have the custom of pressing you to buy their goods. They rush out of their shop, and stepping up to you, warmly recommend their articles; often coming as far as the middle of the street, and sometimes even taking you by the sleeve. Thus earnestly will they one daypress men to buy “the unsearchable riches of Christ.”* We went into a small book shop, and conversed with several Jews. One immediately said, “You are English.” We asked why he thought so. “Because,” said he, “you begin at once to talk about religion.” Mi’. Caiman showed them many of the errors of the Talmud, and their idolatrous worship of the moon. They were very eager in their defence, showing more feeling than is common.

Our Jewish factor or guide said once, when we were speaking to him, “Who knows whether Moses ever lived or noti” This shows that the secret unbelief, so common in Galicia, is spreading here also beneath the surface of Judaism. Yet they frequently boast that they are so steady in their faith, that no Polish Jew has ever been baptized. This, however, is contrary to truth.

One fine evening we walked out together about a mile from town, to a large pond called Esther’s Pool. It is surrounded by willows, poplars, and beautiful acacia-trees; an old chateau, once her palace, stands near, and there are pleasure-grounds on every side. King Casimir the Great, in the beginning of the fourteenth century,

* See Zech. iii. 10.

married a beautiful Jewess whose name was Esther. Like Q,ueen Esther in the Scriptures, she loved her nation, and procured them all the privileges which they enjoy in Poland to this day. One day the king discovered on her head the marks of a dreadful disease, common among the poor in that country, called plica polonica, which mats the hair, and produces other disgusting appearances. His love was turned to hatred, and in his rage he condemned her to be drowned in this pool, which was immediately done, and all Jewesses were commanded to veil their faces in public, lest they should ensnare the king by their beauty. The palace and grounds were all laid out for her. A little way off we climbed an artificial mount, made that Queen Esther might view the surrounding country. From this we saw the high artificial hill raised in honour of Kosiutzo, one of their greatest patriots and generals, who died in America.* His bones were brought home, and this hill raised over them, every citizen being commanded to carry a basket of earth to the spot. There is another conical hill of the same kind near the gate, sacred to the memory of King Cracus, founder of the city.

We were deeply impressed with the importance of this city as a field of labour in the cause of Israel. Their vast numbers, their afflictions, and their readiness to hear the truth, seem to invite the efforts of the Gospel Missionary. At the same time the difficulties are very great, from the opposition of a Popish government, the worse than indifference of nominal Protestants, and the want of temporal support for awakened Jews. Since the date of our visit, Mr. Hiscock has been removed from Cracow to another station. His residence there was evidently blessed to the Jews, he being a Judicious, yet devoted labourer, of a pensive spirit, but full of love to [srael, willing to spend and be spent for Christ. May the smile of the God of Israel be upon all his ways!

* We presume General Kosciusko is intended. He died in Soleure in Switzerland, in 1817. — (Ed- Amer. edition.)